Discussion about the Triple Foundational Relationship between Intellect,Emotion, and Willing from the Perspective of the Phenomenology of Consciousness

There are at least three foundational relationships between the three conscious acts of intellect, emotion, and willing. Section 2 covers the structural foundational relationship (Brentano and Husserl in his early period): all conscious acts are intentional and can be divided into objectifying (intuition and representation) and non-objectifying acts (emotion and willing). Because a non-objectifying act cannot constitute an object, things must be based on objectifying acts and the object constituted by the latter; in this sense, a non-objectifying act is rooted in an objectifying one. Section 3 explains the genetic foundational issue with consciousness (Husserl in his later period, Scheler, and Heidegger): the stream of consciousness has its earliest origins and follows a process where it gradually unfolds. The earliest origin is the intentional willing, followed by nonintentional feelings, and, finally, the representation and thinking of willing. Intentional activity taking place afterward must be based on the conscious activity that has come already. Section 4 points out that, apart from the two aforementioned kinds of foundational relationships (i.e. structural and genetic), a third foundational relationship (i.e. dynamic) can also be found between the conscious acts of intellect, emotion, and willing in the Consciousness-only school (a Buddhist tradition in the East). In a continuous activity, the foundational relationship between the three aspects of intellect, emotion, and willing always remains encased in dynamic changes, and the change of primary and secondary roles (i.e. a change in the foundational relationship) could happen at any time. From this perspective, one can explain and resolve the confrontation and conflicts between the two former foundational relationships.     

How Is the Kantian or Confucian Metaphysics Applicable to Human Dignity—Response to Wang Xiaowei

Using the opportunity of responding to Wang’s critiques, this short article clarifies a number of important points related to the topic of human dignity. It argues that, only in moving beyond his a priori reasoning by assuming humans to be rational agents can the Kantian theory of dignity be applied to actual humans; only in taking our moral potential as a recommended way of human self-identification can the is-ought dichotomy be resolved; only in respecting human dignity can punishment be justified; and only from its function in shaping our visions and attitudes can a teleological metaphysics be helpful.     

咨询会谈中的人际互补及其与工作同盟、咨询效果的关系

Leary的人际理论将人际互动行为划分为"情感"和"控制"两个维度,互动双方在情感维度的一致性和控制维度的互补性统称为人际互补。为探究心理咨询过程中人际互补的发展趋势及其与工作同盟、咨询效果的关系,采用电脑操纵杆方法,编制《咨询会谈人际互补行为评分手册》,对16个个案的48个心理咨询会谈录像进行评估。结果表明:有经验的咨询师在咨询前期的情感轴一致性高于中期和后期,在咨询后期的控制轴互补性高于前期和中期,新手咨询师的情感轴一致性和控制轴互补性均无阶段性差异;咨询中期的情感轴一致性负向预测工作同盟和会谈深度;情感轴一致性呈高-低-高发展趋势的个案咨询效果更好。结论:心理咨询的人际互补三阶段模型得到一定程度的支持,其作用机制有待进一步验证。     

亚健康的范畴研究

世界卫生组织关于“健康”的界定与主流医学关于“疾病”的定义,是确定亚健康范畴的逻辑支点。流行学调查提供的结果是亚健康范畴研究的事实基础。心身医学的相关进展及理论模式是可资借鉴的学科模式。提出亚健康新的分类方法;中医五脏与阴(寒)、阳(热)、虚、实等也是建构亚健康理论体系的重要概念。     

儿童心理理论的模块论:假设、方法与模型

模块论是儿童心理理论研究领域中主要理论取向之一。这一观点认为,儿童的心理理论能力是一种天赋的、领域特殊的心理结构,个体出生时便以模块的形式存在于神经系统,其发展是一个内部生物机能逐渐展开的过程。该文试图对儿童心理理论模块论的基本假设(天赋性和领域特殊性)、主要实验方法、重要模型(ToMM-SP模型)等进行评述,并就心理理论的天赋性与发展性、领域特殊性与领域普遍性、实验研究的方法与结果等引发争鸣的问题进行简评。     

《易传》智勇思想在和谐中日关系中的价值

智勇,是<易传>政治伦理思想的重要组成部分,也是对中日两国有着深刻影响的、带有共同性的道德规范.无论是如何面对复杂的国际国内环境,还是中日友好新局面的开创以及协调民间交往都离不开智勇品质.在中日关系发展中,弘扬智勇精神,对于推进历史遗留问题的解决具有重要现实意义.<易传>智勇思想在当前中日关系调整中的价值主要体现在以下几方面:友邻修好,智以用言;省视自己,有错必改;勤学不辍,智广多利;直面过失,勇于纠错;勇于开拓,创造中日关系新境界;勇毅坚忍,触害立义.     

医宗扁鹊的正说与误解

扁鹊,先秦时期著名医学家,中医学开宗明义的大师。关于他的历史记载和当代评述,有很多正说,也有很多误解,拨开这些历史迷雾,是正本清源、传承中医学术的需要,也是正确解读中医历史的必然过程。文章通过论证《史记》《列子》《战国策》等史书记载中有关扁鹊的史料的真实性,进一步明确了扁鹊的生活年代,从而证实扁鹊在医学中的医宗地位。在当今中医学术快速发展与中华文明伟大复兴的时刻,在建立文化自信,迎接“百年未有之大变局”,构建“人类命运共同体”的过程之中,研究扁鹊学术的源流,具有十分重要的意义。

     

《周易正义》的注疏特色

从形式上来说,唐代的注疏之学,是在南北朝的义疏之学的基础上发展而来的。至唐初孔颖达注疏《周易正义》时,受了南北朝义疏的影响,即以一家之注为底本,兼采诸经、诸家之说。而从内容方面来说,《周易正义》则以儒为宗,兼采老庄之说,并掺杂佛风,同时,重义理而不废象数,是儒家思想主导下儒、释、道三家合流、象数与义理互融的结果,在学术上显示了兼容并包的盛唐气象。     

儿童基于心理本质论的种族认知及其影响因素

心理本质论将类别成员视为由共同的本质所决定,且这些本质对应着一些表面的不可改变的属性。其中,种族本质论就是心理本质论的一种。研究种族本质论的发展对于了解儿童的种族认知具有重要意义。种族本质论者认为,种族具有遗传不变性、有较强的归纳强度和标签具有客观性等特征。但是,基于不同特征的种族本质论的发展存在差异。类属语言、社会文化背景和群体地位,均可能影响儿童种族本质论的发展。这些影响因素提示,可通过减少类属语言的描述和促进民族融合等方式改变儿童的种族本质论。比较儿童对种族本质论的建构与自然世界的建构之间的差异,方便我们探索类别学习跨领域的一致性问题。如何确保种族本质论的发展是适宜的,这需要未来开展一些干预性的研究。