今生缘——我见、我思、我念《医学与哲学》

<医学与哲学>从创刊到今天走过了30年,我也在<医学与哲学>杂志工作了近27年,从刚到杂志社时不满24岁,如今已年过50岁,二十几年恍如一瞬间!抚摸着一本本杂志,阅读着一篇篇文章,我的脑海不时地浮现一些令人难忘的事情来,也深深地陷入了一番思索……     

信息的存贮系统—记忆

今天能在这里与大家讨论我们共同感兴趣的心理学问题,感到十分高兴。我要谈的内容是有关从信息论的角度来研究心理学的问题,特别是要介绍一些简单的实验,希望通过一些实验能更好理解记忆的结构。我指的人类的记忆,不是指大脑中关于记忆的生理学机制的问题。我所要谈的问题是:大脑中所进行的信息加工过程以及信息加工过程中所进行的思维     

辨明科学本质,进行科学教育

坦率的讲,作为一名受过高等教育、从事教育工作的共产党员,我对于科学与迷信的本质区别并没有深刻的认识,一切从想当然出发.鬼神之说自然不相信,但对一些诸如特异功能之类则并没有完全排斥.我想,和我有着同样思想的人并不少见,同事中赶在羊年之前生孩子的不在少数.刚接触<科学与无神论>杂志,我颇有些不以为然:科学与迷信,明摆着的事,有必要专门出一本杂志吗?看了几篇文章后,受到很大的震动."科学要尊重实践"、"科学是能够实践的"……这些并不陌生的话现在听来却如醍醐灌顶,原来科学与迷信的区别就在这里.带着浓厚的兴趣,我趁兴翻阅了一些相关的文章,终于对科学与迷信的本质区别有了清醒的认识.     

也谈气功的名和实--兼答官杉先生

近日才发现官杉先生在<科学与无神论>杂志2001年第5期发表的"关于气功的名与实--与齐延中先生商榷"一文."齐延中"一名,是编辑为避免一期杂志上同时有我两篇署名文章而替我编的名.现在,还是以我的真名实姓参加讨论吧.     

安克施密特历史理论中的遗忘概念

历史记忆与历史学有着天然的联系,而处于历史记忆对立面的历史遗忘,由于暗含着历史的断裂性,则成为历史学家们设法逃避的对象.荷兰历史哲学家弗兰克·安克施密特认为,当一种文明把过去的身份转变为新的身份而"自杀身亡"时,历史遗忘就产生了.这个过程是历史的崇高解体,它不仅表征着文明变迁的发生,而且表明神话是科学历史学的本质特征之一.     

当代西方语篇阅读信息加工理论模型的演进

在探讨阅读过程的信息加工活动的过程中产生了多种理论与模式．当代西方语篇阅读研究的建构一整合模型、建构主义模型和记忆基础模型沿着Kintsch提出的语篇表征三个层次理沦．从各自不同的角度提出了对语篇阅读信息加工过程的看法,建构整合模型主要考察了语篇表征中课文基础表征建构的信息活动过程．建构主义模型和记忆基础模型主要探讨了语篇表征中情境模型的建构和更新过程。     

谛闲、太虚、印光大师的一组佚文

去年夏天，金陵刻经处老主任徐平轩居士之子徐延陆示我其父于１９３１年编印的《石埭徐杨贤证居士遗徽集》一册。展阅之际，发现书中的序、记、传、赞等多为当代高僧大德和学者名流的手笔。其中有谛闲、太虚、印光的作品多篇。查检《谛闲大师语录》（台湾和裕出版社，１９９９年１版）、《太虚大师全书》（台湾《太虚大师全书》影印委员会，１９８０年１１ 月３版）、《印光法师文钞》及其《续编》、《三编》（台湾华藏佛教图书馆印赠，１９９７年 １１月版），发现《遗徽集》中所载多为佚文。欣喜之余，亟抄录之。计有：谛闲大师佚文两篇（…     

用心书写以文弘道

2020年是《天风》杂志复刊40周年,这是值得庆祝又将留下深刻记忆的一年.回顾过往,我们因着写文撰稿,与《天风》结下不解之缘,得着《天风》在灵程路上的指引和陪伴;面对未来,我们又是承前启后的一代,任重而道远!     

论斯金纳与布兰沙德关于意识问题的公开辩论

一、前言 1967年秋,美国《哲学与现象学研究》杂志发表了哲学教授布兰沙德(B.Blanshard)与斯金纳关于意识问题辩论的一组三篇论文。程序是布兰沙德先发表对斯金纳有关意识的论述,特别是对1953年斯金纳在《科学与人类行为》一书中的有关论述,提出质异,然后斯金纳进行答辩,最后布兰沙德作出结束性评论。     

一种新的意会知识观——柯林斯的知识观评述

<正>柯林斯(Harry Collins)是当代科学知识社会学研究的重要代表人物之一。自20世纪70年代以来,他以一名社会学家的身份,跟踪几个物理学实验室观察与研究科学知识的转移过程,许多研究成果已经引起了国际学界的极大关注。特别是,他与埃文斯(Robert Evans)联名在《科学的社会研究》(简称SSS)杂志上发表的"科学的人文社会学研究的第三次浪潮:专长与经验研究"一文,成为2002年到2008年期间SSS杂志中引证率最高的一篇论文。2003年6月出版的SSS杂志开辟了讨论这篇文章的专     

Seeing and hearing and space and space and time

A previous experiment had shown spatial location to be judged in terms of the framework provided by the modality in which stimuli were presented. In the present study, digits were either auditorally or visually presented, and in either form the three digits appeared successivly to the left, in the center, and to the right of the S. The digit which occurred temporally in the middle of the sequence was never central from the spatial viewpoint. The S was asked to indicate which digit was the middle one. Ss were blind, deaf, or normal. The deaf and two control groups saw visual displays, and the blind and their controls heard auditory displays. The former groups predominantly chose the spatially middle digit and the latter groups the temporally middle. It was concluded that modality of presentation was the trigger which switched in the coding dimension of time or space.     

Bob and Carol and Tess and Ali

Conflicting religious experiences in different traditions do not necessarily defeat the rationality of conflicting beliefs sustained by those experiences in those traditions. The circularity that protects religious beliefs from such mutual defeat is not vicious. Moreover, the lack of ‘epistemological humility’ exhibited by such believers poses no threat to world peace. In fact, a campaign for compulsory humility would itself constitute a much greater threat.     

Law and Gospel,and Youth and Family Ministry

Abstract : If “faith comes through hearing” the word of God comprised in law and gospel, how do the imperatives that characterize ‘Youth and Family Ministry’ make such hearing possible? Here, literature delineating ‘Youth and Family Ministry’ is analyzed in light of its biblical foundations. The primary lens implemented in this analysis is the law/gospel hermeneutic advocated by Martin Luther and other reformers.     

Extremes of self-esteem and narcissism and the experience and expression of anger and aggression

This study examined the level of self-esteem and narcissism as personality variables involved in the disposition to experience and express anger. Three hundred thirty-eight subjects were sampled across two higher education centres and one student teaching programme in the United Kingdom. It was reasoned that individuals with both high self-esteem and narcissism would report especially high tendencies to experience and express anger and aggression and that those with high self-esteem and low narcissism would report the lowest. These predictions were influenced by theories that emphasise the role of threats to high self-esteem in the production of aggression and violence. Results indicate that groups defined by their extreme scores on self-esteem and narcissism scales produced levels of anger expression in the predicted direction. The importance of considering extreme levels of self-esteem and narcissism (in conjunction with other factors) in an analysis of anger is discussed with reference to currently influential theories in the field. Aggr. Behav. 24:421–438, 1998. © 1998 Wiley-Liss, Inc.     

Dance and psychotherapy--possibilities and limits

From a starting point of therapeutic and prophylactic components identifiable in the dance, the authors regard the dance as deserving of greater attention than was hitherto the case in programs of physiotherapy, psychotherapy, and sociotherapy. From the existing essays at a therapy basing on body and motion, they infer basic common points, and to promote discussion, they state their attitudes in respect of the potential and rank of the dance in the concept of complex multimodal psychotherapy.     

Yin and Yang,and the Hot and the Cold

Yin and Yang are important concepts in ancient Chinese philosophy.Western scholars have become more familiar with these two concepts recently,but for a long time almost no one considered comparing them with their own tradition such as the ancient Greek philosophy,and especially with the ideas of the Hot and the Cold in Presocratic philosophy.In this paper,I make an attempt to do exactly that,and especially make a detailed comparison between the thoughts of two ancient thinkers:Laozi and Anaximander.I discuss the thought of Yin and Yang in Laozi-who was the earliest philosopher making use of the concepts Yin and Yang-to express his cosmological thought in ancient Chinese philosophy.Comparatively,I discuss the ideas of the Hot and the Cold in Anaximander,the earlier among Presocratic philosophers referring to the Hot and the Cold as fundamental concepts used to establish his cosmological system.Through this comparison,I indicate that the similarity between ancient Chinese and Western traditions is far more significant than what people are used to imagining.     

Perversion and infancy and adolescence

Abstract

Studying the works of Freud and Lacan, the authors carried out research on perversion in childhood. Their work covered the perverse polymorphism of infantile sexuality and the perception of the anatomic difference between the sexes that leads the child to create sexual theories and fantasies. The phallic mother and the fetish are viewed as imaginary solutions directly related to the Oedipus and castration complexes. In perversion, a particular position is taken in relation to the Oedipus complex: a serious flaw occurs in the symbolization of the law, and the mechanisms of denial and disavowal take form. Sexuality requires a second “logical time,” separated from infancy by the latency period, in order to confirm (in action) that a fixed position of jouissance (enjoyment) has actually been established. This can only happen in a period after adolescent enhancement. The distinction between perverse traces and a perverse structure is made, taking into account the fact that, in the case of child analysis, the analyst should free the child from the family fantasy and help him/her to build his/her own fantasy.

Campos Santoro V. et al. Perversion und Kindheit und Adoleszenz.

Im Studium der Arbeiten von Freud und Lacan haben die Autoren Forschung über Perversion in der Kindheit gemacht. Die Studien behandeln den perversen Polymorphismus der infantilen Sexualität und die Wahrnehmung des anatomischen Unterschiedes zwischen den Geschlechtern, welche das Kind dazu führt, Sexual-Theorien und Phatasien zu schaffen.

Die phallische Mutter und der Fetisch werden als imaginäre Lösungen angesehen, die sich direkt auf den Ödipus- und Kastrations-Komplex beziehen. Bei der Perversion wird eine besondere Position in Bezug auf den Ödipus angenommen; ein ernsthafter Mangel tritt bei der Symbolisierung des Rechts auf; die Mechanismen der Verneinung und der Verleugnung bilden sich. Sexualität erfordert eine zweite “logische Zeit”, von der Kindheit durch die Latenz Periode getrennt, um (in der Handlung) zu bestätigen, daß eine fixierte Position der jouissance (Vergnügung) sich tatsächlich etabliert hat. Das kann sich nur in einer Periode nach der adoleszenten Verstärkung ereignen.

Es wird die Unterscheidung zwischen perversen Spuren und einer perversen Struktur gemacht, in Rechnung stellend, daß im Fall der Kinder-Analyse der Analytiker das Kind von der Familien-Phantasie befreien sollte und ihm/ihr helfen sollte, seine/ihre Phantasie auszubilden.

Campos Santoro V. Perversión e infancia y adolescencia.

Estudiando los trabajos de Freud y Lacan, los autores han investigado la perversión en la niñez. Los estudios cubren la sexualidad infantil perversa polimorfa y la percepción de la diferencia anatómica entre los sexos, que llevan al niño a crear teorías sexuales y fantasías.

La madre fálica y el fetiche son vistos como soluciones imaginarias relacionadas directamente con el complejo de Edipo y de castración. La perversión, toma una posición particular en relación al Edipo; un fallo importante tiene lugar en la simbolización de la ley; los mecanismos de negación y repudio toman forma. La sexualidad requiere un segundo “tiempo lógico” separado de la infancia por el periodo de latencia, para confirmar (en acto) que una posición fija de jouissance (goce) se ha establecido. Esto solo puede ocurrir en un periodo posterior a la intensificación adolescente.

La distinción entre las huellas perversas y la estructura perversa se ha hecho, teniendo en cuenta que, en el caso del análisis de niños, el analista debe librar al niño de la fantasía familiar y ayudar a el/ella a construir su propia fantasía.     

神圣、凡俗与净明、忠孝

本文结合有关宗教学理论,对宋元净明道所推崇的"净明"、"忠孝"概念进行了解析.作者以为:宋元净明道视世俗性的道德实践为"神圣"的宗教修炼,实与宗教学中的凡俗可以"转换"为神圣之理论相合;而净明道徒的这种"转换",则多与其个体的"宗教体验"有关.至于元代净明道借"无极"概念来释"净明",以"净明"为回复宇宙根源之境界,则合于宗教人经验到与万物的根源、终极的本体或神圣的世界契合之感.换言之,宋元净明道的"净明"、"忠孝"说,实与各种宗教的本质有着相通之处.