论人性及人性的价值导向和制度规约

我们不能笼统地或抽象地谈论人性是什么。人性是具体的,具体的人性是具体的活生生的个人在其特定的社会时空和社会关系中满足和实现需要的行为表现,人在满足需要的行为中表现其人性,在社会关系中获得规定性。人性从表现到获得规定性,存在着两道“闸门”,即价值导向和制度规约。     

羞怯:来自行为遗传学的观点

羞怯是指社交情境中的不舒服和/或者抑制,会妨碍个体对人际目标或职业目标的追求;表现为过分地自我关注、全神贯注于个人的想法,以及某些情绪和生理的反应.近几年,从行为遗传学的角度探讨羞怯的成因成为该领域研究的前沿与热点.早期的双生子研究与分子遗传学的研究结果表明,羞怯与遗传密切相关;5-HTTLPR短型基因与羞怯的关系尤为密切;羞怯可能是多种基因以及基因与环境交互作用的结果.     

道德:是在压抑人性,还是在提升人性

当前社会上出现一股思潮,认为道德的约束使人性中很多自然、正常的东西得不到应有的释放与满足,道德压抑了人性,导致了人性的扭曲,严重地影响了人们的身心健康。认为应当将人们从道德的种种束缚中解放出来,打倒一切违背人性、压抑人性、摧残人性的东西。本文通过对人性本质的揭示认为:道德本然的定位并不是要压抑人性,恰恰相反,道德自始至终都是立足于提升和完善人性。在人类历史上,道德的确有走向人性的反面的情况,而这不过是由于我们将道德绝对化、制度化和虚无化后所致。     

人性与法域的断想

人性的完善是导致法域变迁的内在动因,法从起源到发展都莫不与人性密切相关,任何法域及域内之法都不过是人类本性的某些表现.以人性的拓展为研究脉络,人类法制演进的历程跃然凸现.从公私法域的分化到社会法域的衍生甚至生态法域的出现,人性在无形中推动着人类法制发展的全部过程.法在当代的多样化发展趋势.乃是人性多方面展开的必然结果.     

警惕啊!基因决定论

基因已经成为２０世纪遗传学中的一个关键词基因决定论也正在走近我们的生活本文从遗传学的角度阐述了基因决定论的种种不当之处,并且指出基因的作用与人类的生活方式密切相关,而人类的全部文明史就在于克服单纯的基因决定论所带来的局限。     

儿童虐待与问题行为：基因与环境的作用

当前预防虐待之所以成为儿童保护的重要内容,不仅是法理上的儿童权益保护,也因虐待关联的基因与环境作用对人发展的长期影响。儿童虐待与问题行为关系复杂,已有研究显示,虐待特征、受害者特点是其关联因素,但其内在机制并不清楚。随着分子遗传学的兴起,MAOA、COMT、5-HTT等基因为解释儿童虐待与问题行为的机制提供新视角,重要候选基因可能调节这一关系。未来研究可从动物模型和纵向追踪角度去探究儿童虐待与问题行为关系的易感期、保护因子,完善儿童虐待与个体发展关系的研究图谱。     

弗洛伊德与拉康人性观的比较研究

弗洛伊德认为,人的思想和行为是受无意识和本能所控制的;而打着“回归弗洛伊德”旗号的拉康则认为人是社会化的产物。     

抑郁症的影像遗传学研究:探索基因与环境的交互作用

抑郁症具有中等的遗传度。通过影像遗传学方法探讨抑郁相关基因的多态性对神经活动的影响,发现编码五羟色胺、促肾上腺素释放激素受体、多巴胺等神经递质或受体的基因多态性会影响杏仁核、前扣带等情绪加工脑区的功能或结构,且多数基因与压力生活经历发生交互作用。表明基因与环境的交互作用在抑郁症发病机理中扮演重要角色。未来的研究应拓展遗传和神经影像分析方法,重视环境因素的测量,通过整合遗传、神经影像及环境变量构建抑郁病理模型。     

论孔子对原始人性和现实人性的看法

在具体分析孔子人性论的时候,我们应该区分原始人性与现实人性.孔子并没有明确界定原始人性的善恶,但是他认为一小部分人的品性极善、资质很高;另一部分人的品性不好、资质愚钝;此外,绝大部分人属于"中人",这部分人之间的本性差不多,孔子没有作出明确的善恶判断.孔子认为现实人性包含有对名利富贵的欲望,但是名利富贵要通过正当的途径来获得,并且欲望不能过度,纵欲是人性变坏的主要原因.此外,统治者的乱政是导致人性变坏的外部原因.所以他又主张通过礼法来约束欲望.     

人格行为遗传学研究的两类取向

随着行为主义衰落和生物学技术发展,长期遭受“冷遇”的人格行为遗传学研究近些年成为颇受关注的领域,并由数量遗传学取向发展到分子遗传学取向.数量遗传学取向主张运用双生子研究、收养研究等设计来估计群体中遗传因素对人格表现型方差的贡献率,在人格特质、人格障碍、态度与偏好等人格方面做了大量研究.分子遗传学取向主张在DNA水平上用基因测定方法研究特定基因对人格表现型的影响效应,着重从多巴胺、5-羟色胺和去甲肾上腺素三种神经递质路径考察了基因与人格的关系.未来研究要强调在数量遗传设计中加入对特定基因型的直接测量,注重多学科和多范式的有效整合,扩大对健康人群积极人格品质的研究,加强基因对人格的深层作用机制研究和分子医学层面的人格干预研究.     

Natures,Human Nature,Genes and Souls: Reclaiming Theological Anthropology Through Biological Structuralism

Abstract : Within the field of Theology and Science, discussions regarding the relationship between biology and theological anthropology have tended to focus on the themes of ‘human uniqueness’ and ‘human nature’. These ideas have continued among theologians and anthropologists despite the widespread agreement among neo‐Darwinian evolutionary biologists that such general or universal accounts of ‘natures’ in general, or ‘human nature’ in particular, have no proper place within the neo‐Darwinian evolutionary framework. In view of this neo‐Darwinian rejection of universal human nature and the subsequent undermining of theological anthropologies based on such, Biological Structuralism is proposed as an alternative theoretical framework through which to construct a theological anthropology in light of evolution. Within the Structuralist framework scientific resources are provided which facilitate fresh perspectives on ancient theological discussions regarding the nature of the soul and the place of nonhuman animals within theological anthropology.     

人类增强技术的发展与人性的论争

对于科技的发展,不能非此即彼,采取极端的态度,而是应该采用审视和适应的态度来面对,应理性地分析科技所带来的危险与拯救的共存现象。因而对于人类增强技术的争议不是“会不会”的事实判断,而是“应不应该”的伦理价值表述。现代技术危机的实质并不是技术本身的危机,而是价值危机和伦理危机。因而需要建立具有建设性的讨论机制,其决策必须由有责任感的、谨慎对待利益和风险的、尊重自主权和个人权利的、关注所有人利益和尊严的道德眼光来引导,必须关注子孙后代的利益,且需要承担相应的道德责任。

     

Making the world a better place: Genes and ethics

This paper was presented as part of the 1993 Waynflete Lecture Series onGenes: Science, Law and Ethics, Magdalen College, Oxford University.     

Genes, religion and society: The developing views of the churches

This paper (1) reviews and analyzes the positions on genetics taken in the official statements of Christian churches in the United States, together with church institutions of global status, and 2) offers suggestions about possible future responses of the churches to genetics and biotechnology.     

幸灾乐祸：人性“底部”的邪恶快感

幸灾乐祸, 指因他人的厄运而快乐。幸灾乐祸的本质属性是一种阴暗的情感, 作为一种基于社会竞争和社会比较的社会情感, 它是情境化的、由多因素决定, 具有积极的情感效价, 且不利于人际和谐, 具有反社会性。幸灾乐祸的前因可由目标定向、关系定向和综合定向三种分类体系进行解释; 功能研究方面, 自我提升是当下主流观点; 在前因和功能之间, 还应存在机制研究, 表现为工作机制的反照效应假设和流动补偿假设。     

Beyond Therapy and Enhancement: The Alteration of Human Nature

With the rapid progress and considerable promise of nanobiotechnology/neurosciences there is the potential of transforming the very nature of human beings and of how humans can conceive of themselves as rational animals through technological innovations. The interface between humans and machines (neuro-digital interface), can potentially alter what it means to be human, i.e., the very idea of human nature and of normal functioning will be changed. In this paper, I argue that we are potentially on the verge of a paradigm shift in terms of the ends and goals of techno-science and its applications in the biomedical sciences. In particular, the development of brain-computer interfaces could reconceptualize the very notion of what it means to be human. Hence, we should not limit our reflections of applications in terms of therapy and enhancement but also include an examination of applications aiming at the alteration of human nature. To this end I will first delineate the potential paradigm shift and then map out four distinct clusters of concerns in relation to the brain-computer interface. Finally, I argue that our moral and philosophical reflections should follow a procedural model based on managed consensus due to our pluralistic context.

“道”性、“水”性、人性、中国人人格

＂道＂性-＂水＂性-人性-中国人人格具有内在一致性,形成了一个一以贯之的有机体系。在这一有机体系中,作为＂道＂性的＂代言人＂,＂水＂性成为＂道＂性与人性及中国人人格间的＂中介者＂。以＂几于道＂的＂水＂为中介,通过对道家思想的分析,反观得到了道家思想影响下中国人的人性建构及人格特征,具体表现为：在思维上明＂道＂并懂得＂道＂的运行规律,以联系、变化和矛盾的眼光看待万事万物,情绪情感上静而不躁,意志品质上柔韧而不强作妄为,行事处世上既超脱一已之私、于物寡欲,又能待人谦退不争,并能从整体上显现出＂道＂之＂自然本真＂的根本特性。文末探讨了道家思想文化影响下,所形成的中国人独特的人格特征与现代化建设事业可能的适应情形。     

The Implications of Prospect Theory for Human Nature and Values

Central to prospect theory are far-reaching claims about what people fear and what gratifies them. Subjective well-being is a topic that social science has been reluctant to discuss in recent years, but it is central to much of our lives. A loss inflicts more harm than a comparable gain produces pleasure; this fact and the related endowment effect are important parts of our psychological makeup. The importance of change rather than absolute value position, and the related significance of the reference point and how it can be altered, can be seen as integral to human nature.     

The Origin and Differentiation of the Theories of Human Nature in Pre-Qin China

In early China, views concerning human nature underwent significant development, with philosophers moving from seeing it as desire or instinct to seeing it as virtue or essence. Before Confucius’s time, human beings’ xing, or nature, was construed as desire and instinct, i.e., as a physical nature. The key problem faced by theorists of human nature at that time was how to manage nature with virtue, i.e., how to use virtue to both control and enrich nature. A later, wide-reaching development was the use of qi to explain human nature. Laozi began, taking de or virtue to be the internal essence of the human being; Confucius took de or virtue to be xing or nature. Following this development, the main current of the theory of human nature in the pre-Qin period divided into two branches. One, created by the later Confucius, inherited in part by Zisi, and developed by Mencius, took virtue as nature and insisted on the a priority of internal morality. The other branch, inherited in part by Zisi and developed by the author of Xing Zi Ming Chu and Xunzi, featured the development of the old tradition which took yu, or desire, as nature.     

Sociobiology and Human Nature: A Perspective from Catholic Theology

This paper addresses a nonspecialist audience on how sociobiological accounts of human nature might be relevant to Christian theology. I begin with some confessional remarks to clarify what I mean by Christian theology and how I understand it to be related to science. I indicate briefly why sociobiology might be of interest to theology and then move on to sketch some ways in which sociobiology might relate to theological ethics. My basic point is that sociobiology is directly relevant to theological ethics in its understanding of evolved human emotional predispositions but not in its normative reflection proper.