罗尔斯的公共理性理论及其与正义理论的关系

公共理性是罗尔斯在完善其正义理论的过程中提出的重要理念,但它并不是一个前后一致的理论,它只是在本初意图上是罗尔斯正义理论的组成部分,后来逐渐演变成具有相对独立性的理论形态。罗尔斯之所以将公共理性理论脱离原有的正义理论,在于其正义理论的失败。     

关于苏格拉底赞赏子告父罪的背景知识

文章对近期在《学海》和《江苏社会科学》杂志上展开的关于儒家父子相隐(父子之间不告发)的讨论进行了相关背景知识的澄清,作者以充分的、确凿的历史资料为依据,指出苏格拉底出于理性、正义和法律的原则立场,冲破狭隘的血缘关系,主张父亲有罪儿子可以告发,这是对古希腊氏族伦理规范的一个突破,虽然引起了一些人的不满,但却是符合当时的一般社会新思潮的。认为苏格拉底和孔子一样主张父子相隐的观点是对这些背景知识不熟悉而导致的误读。     

The Mediating Roles of Work–Family Conflict and Facilitation in the Relations Between Leisure Experience and Job/Life Satisfaction Among Employees in Shanghai Banking Industry

In this study, we explore whether the relationship between leisure experience and job/life satisfaction is mediated by work–family conflict and facilitation, and how these effect coefficients varied among different demographic groups of gender, marital status as well as parental status. With the survey data from 1706 employees in the Shanghai banking industry, we found work–family conflict and facilitation acted as mediators between leisure experience and job/life satisfaction. In all demographic groups, work–family conflict was negatively related with leisure experience and job/life satisfaction. Conversely, work–family facilitation was positively related with leisure experience and job/life satisfaction. Moreover, we found (1) compared with the case for males, the negative effect coefficient of work–family conflict on job satisfaction was significantly higher in female samples. (2) The positive effect coefficients of leisure experience on work–family facilitation was higher for married couples than for unmarried employees. (3) For employees who had children, the negative effect coefficient of leisure experience on work–family conflict as well as the positive effect coefficient of leisure experience on work–family facilitation were significantly higher than for employees who had no children. The results of this study suggest that employees in the banking industry would experience a lower level of work–family conflict and better maintain work–family facilitation by engaging in leisure pursuits with their family. The limitations of this study were discussed as well.     

认知、需求、情绪因素与大学生培养决策中的有限理性

本文从行为科学的角度对大学生成长过程中的培养决策,因认知、需求、情绪因素的影响而导致的偏差进行分析研究,在此基础上提出大学生培养决策中"有限理性"的观点 ,为进一步促进大学生人才培养和素质拓展工作中的有效性,为提高大学生思想教育工作的专业化水平,构筑科学、合理的人才培养体系提供参考.     

就"亲亲互隐"问题答四儒生

本文对陈乔见、丁为祥、龚建平、胡治洪四位儒生关于我的《再议"亲亲相隐"的腐败倾向》一文所提出的商榷文章作出了逐个回应,指出四位先生由于忽视了理性和逻辑,而在苏格拉底是否赞同子告父罪、"亲亲相隐"是义务还是权利,以及如何理解儒家的"私亲"和"推思"的关系、家庭血缘伦理与国家法律的关系、儒家和专制的关系以及理性和仁德的关系等方面造成了一系列的误解,提出在当今我国改革开放的时代条件下,首要的任务是建立健全的法制和人权观念,而不是努力恢复旧道德中导致腐败的"亲亲相隐"义务.     

五台山——民族文化交流的纽带

自元朝藏传佛教萨逛派领袖八思巴巡礼五台山后,历代帝王及藏传佛教领袖人物,都十分看重五台山。五台山始终是沟通汉、藏、蒙、满、土等民族文化交流的重要纽带。     

The role of linguistic labels in inductive generalization

What is the role of linguistic labels in inductive generalization? According to one approach labels denote categories and differ from object features, whereas according to another approach labels start out as features and may become category markers in the course of development. This issue was addressed in four experiments with 4- and 5-year-olds and adults. In Experiments 1 to 3, we replicated Yamauchi and Markman’s findings with adults (Journal of Memory and Language, 1998, Vol. 39, pp. 124–148, and Journal of Experimental Psychology: Learning, Memory, and Cognition, 2000, Vol. 26, pp. 776–795) and extended the paradigm to young children. In Experiment 4, we compared effects of labels with those of highly salient visual features. Overall, results of these experiments provide strong support for the idea that early in development labels function the same way as other features, but they may become category markers in the course of development. A related finding is that whereas categorization and induction may be different processes in adults, they seem to be equivalent in young children. These results are discussed with respect to theories of development of inductive generalization.     

On Whether B-Theoretic Atheists Should Fear Death

In this paper I revisit a dispute between Mikel Burley and Robin Le Poidevin about whether or not the B-theory of time can give its adherents any reason to be less afraid of death. In ‘Should a B-theoretic atheist fear death?’, Burley argues that even on Le Poidevin’s understanding of the B-theory, atheists shouldn’t be comforted. His reason is that the prevalent B-theoretic account of our attitudes towards the past and future precludes treating our fear of death as unwarranted. I examine his argument and provide a tentative defense of Le Poidevin. I claim that while Burley rightly spots a tension with a non-revisionary approach to our ordinary emotional life, he doesn’t isolate the source of that tension. The real question is how to understand Le Poidevin’s idea that on the B-theory, we and our lives are ‘eternally real’. I then suggest that there is a view of time that does justice to Le Poidevin’s remarks, albeit a strange one. The view takes temporal relations to be quasi-spatial and temporal entities to exist in a totum simul.     

Cross-Cultural Examination of Psychopathy Network in Chinese and U.S. Prisoners

Journal of Psychopathology and Behavioral Assessment - Although psychopathic personality has been described as a syndrome comprising three or four distinct personality domains, there is still no...     

基督教与川康民族地区的禁毒努力(1939-1949)

川康地区是近代中国烟毒泛滥的重灾区,在该地区从事传教活动的基督教传教士,不仅致力于禁烟的宣传工作,还采取积极措施劝导边民及协助政府禁烟。传教士不仅帮助政府对边地烟毒屡禁不止的原因进行深入分析,积极参与到禁烟的具体行动中,而且还帮助政府处理与禁戒烟毒有关的善后事宜。传教士的禁烟措施改变了边地民众吸食大烟的恶习,促进了边民的身体健康,有利于边地社会的稳定和发展;改善了政府与边地的紧张关系,使边民对政府的信任度增强;密切了边民与基督教的关系,便于基督教会各种活动的开展。