“四维”与现代公民道德建设

在人类迎接二十一世纪的今天,建设与现代经济和社会发展相适应的公民道德,受到各国政府和民众的普遍关注.这是因为,人类所向往和追求的理想社会,应当是物质文明和精神文明协调发展的社会.而要实现这种理想的社会,要靠法律,更要靠道德.作为一个现代公民,道德“主内”,法律“主外”,只有“自律”意识和能力较强的人,才能成为素质较高、真正自由的合格现代公民;作为一个现代国家,如果新一代公民没有受到良好的道德教育与训     

初识心理学

其实,如大多数人一样,我对心理学产生兴趣是因为看到关于弗洛伊德的性本能的介绍,后来才慢慢知道这是现代人哗众取宠的后果,于是这位大师就冠上性大师的名号,就像尼采被误解为纳粹分子一样,就像心理学被误解为读心术一样。当你说你正在研究心理学时,大家一副不明觉厉的表情,然后问你你知道我现在在想什么吗,那种瞬间的沉默足以让你觉得今天雾疆好像又加重了。     

幽默人生

说起来人类好像有点虐待狂,看见别人出糗,忍不住就要笑出来。 我对人类这种表现觉得很有趣,后来看到西方一位大脑机能研究者说：“笑,是因为欲望满足而引起。”这才豁然醒悟,原来别人的“出糗”就是我们的“满足”呀!原来人类早已习惯将“自己的快乐”建筑在“别人的出糗”上了。了悟这层道理后,我对幽默的应用更加得心应手了,     

幽默人生

说起来人类好像有点虐待狂,看见别人出糗,忍不住就要笑出来。我对人类这种表现觉得很有趣,后来看到西方一位大脑机能研究者说:"笑,是因为欲望满足而引起。"这才豁然醒悟,原来别人的"出糗"就是我们的"满足"呀!原来人类早已习惯将"自己的快乐"建筑在"别人的出糗"上了。了悟这层道理后,我对幽默的     

要有爱心也要有智慧

教堂门口的乞丐或者叫乞讨者，确实是一个不大不小的问题。他们到教堂门口，很可能是因为觉得信教的人都是善男信女，更有善心，容易讨到钱。遇到这样的情况，给钱还是不给钱，是一个让人为难的事情，给，觉得四肢健全，会不会是街上的那些骗子，不给，又怕是自己塞住了怜悯的心。     

知识、伦理与社会:现代生物科技的风险探析

知识、伦理、社会三个维度以及它们之间的相互作用构成了现代生物科技风险成因的基本图式.从知识维看,现代生物科技风险源于现代生物科技的复杂性和人类认知的有限性;从伦理维看,是由于现代生物科技凸显的问题与现存伦理价值观存在冲突和矛盾;从社会维看.是因为现有社会环境因素与现代生物科技的发展要求不匹配.     

巧用错觉促营销

错觉是人对客观事物不正确的知觉,即人类感觉器官对客观事物和现象的不正确判断或歪曲。在日常生活中,错觉现象的产生很普遍。比如,一公斤铁和一公斤棉花的物理重量相同,但人们用手提起比较时会觉得一公斤铁比一公斤棉花重得多。这是因为人们对当前事物的感知往往受到过去经验的影响,或者说人们总是在旧有经验的基础上感知当前事物的。经验告诉人们铁重棉花轻,因此当人们用手掂它们时,就产生了错觉。     

试论罗尔斯顿环境伦理学的理论主旨

罗尔斯顿从整个西方伦理思想发展的角度出发,认为道德是人的存在方式,环境伦理的产生不是要推翻或取代人际伦理,而是要为自然共同体中的人类确立生存方式。人类道德之所以要观照自然生态系统,是因为自然生态系统具有自身的内在价值和存在目的,以文化方式生存于其中的人类须对此给予道德的尊重。环境伦理与人际伦理共同构成了完整的人之伦理,它们都是人的生存之道。     

跨不过的铁索桥

大路边有一座泥像,历经风吹雨打,它无法动弹,也无法呼喊。他太羡慕人类了,他觉得做一个人真好,可以无忧无虑,自由自在地奔跑。他决定抓住一切机会,向人类呼救。     

论性调控的基本矛盾

论性调控的基本矛盾安云凤性关系的调控问题,是人类社会面临的一个长期课题。这一方面是因为人本身是自然与社会的矛盾统一体,另一方面是因为性关系的外化,对社会和人自身具有正、负两种相互矛盾的作用。我认为,收与放,强制与非强制,他律与自律是性调控的三对基本矛...     

现代医学在人文困境中自我蜕变

从现象学方法论的观察与分析视角,围绕医学现代性和医学人文困境对现代医学给予了过程上的、人性层面上的剖析,对当下医学模式转型于医学现代性的内在关联发表了独到见解,得出医学作为“人学”最终不能回避文化救赎的结论。     

人与自然和谐的道德基础——古代"天人合一"思想的现代生态伦理启示

人与自然的和谐有着道德基础。古代的“天人合一”思想为我们从道德的视角研究人与自然的和谐,以及建构现代生态伦理观提供了一定的帮助。从道德的意义上,人与自然的和谐中人是道德主体,承担着全部道德责任,其行为是道德评价的对象。人对自然的适应与改造、尊重与利用是辩证的统一。     

突破现代理性之限——生态伦理的困境与出路

生态伦理以追求人与自然关系的和谐相处为目的,但人与自然关系的恶化主要是现代社会的一个现象,而其深层原因则在于人类思维方式的变化———现代理性的产生,所以,真正的生态伦理就必须从思维方式入手,来解决人与自然的矛盾。     

后现代视野中的心理治疗及其思考

现代心理治疗与后现代心理治疗在关于认识论、知识的性质、标准、构造以及语言的作用等方面存在诸多差异。前者是对客观与理性的探寻．后者是对主观建构的追求。尽管人们对后现代心理治疗尚有诸多争论,但却能引发人们在扩展对心理治疗性质之认识、推进心理治疗本土化、克服心理治疗中的非人格化倾向等方面的有益思考。     

NATURE, TECHNOLOGY, AND THEOLOGY

Abstract. Modern technology presents new challenges and possibilities to the environment and life on earth. It is argued that ecology as the science of the earth as a whole cannot provide the means for making technical decisions pertaining to the environment. An alternative means is suggested in which modern technology provides the medium for communicating with nature, so that a dialogue, an intruding in and listening to nature, becomes the basis both for seeing modern technology in a new light and for living with modern technology in a new way. Some theological ramifications are also explored.     

The Eucharist before Nature and Culture

This article examines the claim by Bruno Latour that the modern division between the realms of nature and culture is in collapse. Following Latour, the division of nature and culture is located within a “modern constitution” which also includes the bracketing of God and a non-theological ontology. Technology is examined as a means of overcoming the chaotic collapse of the dualism of nature and culture. Particular reference is made to the work of Donna Haraway. However, it is argued that technology, in being mimetic, is not able to re-configure the relationship between nature and culture. Instead, through a comparison of the theologies of John Calvin and St. Thomas Aquinas, nature and culture are seen to be reconfigured in a non-mimetic understanding of the Eucharist in which the natural and cultural elements of the Church's liturgy reach their telos through participation in the divine life.     

SIMONE WEIL'S SPIRITUAL CRITIQUE OF MODERN SCIENCE: AN HISTORICAL‐CRITICAL ASSESSMENT

Simone Weil is widely recognized today as one of the profound religious thinkers of the twentieth century. Yet while her interpretation of natural science is critical to Weil's overall understanding of religious faith, her writings on science have received little attention compared with her more overtly theological writings. The present essay, which builds on Vance Morgan's Weaving the World: Simone Weil on Science, Necessity, and Love (2005), critically examines Weil's interpretation of the history of science. Weil believed that mathematical science, for the ancient Pythagoreans a mystical expression of the love of God, had in the modern period degenerated into a kind of reification of method that confuses the means of representing nature with nature itself. Beginning with classical (Newtonian) science's representation of nature as a machine, and even more so with the subsequent assimilation of symbolic algebra as the principal language of mathematical physics, modern science according to Weil trades genuine insight into the order of the world for symbolic manipulation yielding mere predictive success and technological domination of nature. I show that Weil's expressed desire to revive a Pythagorean scientific approach, inspired by the “mysterious complicity” in nature between brute necessity and love, must be recast in view of the intrinsically symbolic character of modern mathematical science. I argue further that a genuinely mystical attitude toward nature is nascent within symbolic mathematical science itself.     

急诊科医生要重视构建和谐的医患关系

随着目前医患关系日趋紧张的状况,构建和谐的医患关系成为急诊科医生面临的一个重要课题.从救死扶伤为灵魂、有效解除患者痛苦、尊重和理解患者、良好的医患沟通、语言艺术为桥梁等不同角度深入探讨了急诊科医生如何构建和谐的医患关系.     

Other minds,other people,and human opacity

This paper explains the absence of the problem of other minds in ancient philosophy and links its rise in early modern philosophy with the distinction between primary and secondary qualities and the consequent veil of ideas. The futile struggles of early modern philosophers with the problems is delineated. So too are the incoherent theories of modern neuroscientists and psychologists. The sources of the manifold confusions are pinned down to use and misuse of the concept of mind, to misunderstandings about the nature of the human ability to say how things are subjectively with oneself, to misconstruals of the nature of introspection and self-knowledge, and to the misguided picture of the “inner” and the “outer”. Philosophical misunderstandings about knowledge of other minds has masked the genuine limitations on our knowledge and understanding of our fellow human beings. Some of these rest on ignorance, others on the constitutional indeterminacy of the mental.     

什么是“自然”?

对于多数中国人来说,自然概念可能是最没有问题的概念,有些人甚至都不会想到它是一个重要的哲学概念。即便对于从事哲学研究的人来说,很多人可能也把自然理解为物理世界或自然科学研究的对象的总称。人们未必会把前苏联的官方哲学看在眼里,但对自然的理解恐怕与