从“自性”走向精神生命的“自由”与“平等”——庄子哲学理路解析

万事万物各具其理,其本原又与天地同归一气,气绵延统贯于万象,道承载于“天地之气”,“道体”亦即内在于主体的故有本性、规律。万事万物的本体自性俱足,无须孜孜向外求道,只需求诸于内。“自性”即主体自我反省时的迥然一念明觉,自性呈露既是“天道”,又是独具的“生成之理”,是“道”与“理”的统合。万物但能清虚自守,复归自性,“万物一体”之“道”即如如显现。纵然天地间万事万物各有所待,但当境自足,于是就形成了一个万象归复自性,又实则趋向于“道”的秩序井然的宇宙论模态与本体论体系。由自我本性之朗现,人之自性与物之自性和谐感应,故凡天下之物皆无不好,意见皆无不对,而得出万物齐同平等,主体精神生命“自由”实现的圆融哲学理路。     

A Longitudinal Study of Religiosity,Spiritual Health Locus of Control,and Health Behaviors in a National Sample of African Americans

The present longitudinal study examined religious beliefs and behaviors, spiritual health locus of control (SHLOC), and selected health-related behaviors and outcomes in a national sample of 766 African American adults. Participants were interviewed by telephone three times over a 5-year period. Results indicated that stronger religious beliefs and religious behaviors were associated with greater changes in active SHLOC. There was some evidence of direct effects of religious beliefs and behaviors on changes in health behaviors. Religious behaviors were related to greater passive SHLOC over time across some health outcomes. Passive SHLOC was associated with some less desirable health outcomes over time.     

作弊为什么会传染?社会损失和作弊态度的中介作用

为了解释考试作弊的"传染"现象,研究探讨大学考试情境中他人作弊对观察者将来作弊意向的效应,假设他人作弊通过社会损失和作弊态度的链式中介作用对观察者将来作弊意向产生效应。研究采用他人作弊问卷、社会损失问卷、作弊态度问卷、将来作弊意向问卷,对765名在校大学生进行调查。在控制了性别、年级、第一次作弊的时间和经常作弊的开始时间之后,研究发现：（1）他人作弊正向预测观察者将来作弊意向;（2）社会损失在他人作弊和观察者将来作弊意向之间起中介作用;（3）社会损失与作弊态度在他人作弊与观察者将来作弊意向之间起链式中介作用。研究为理解考试作弊的"传染"现象及其内在机制提供了有价值的视角。     

A correlation between sickness or injury within two weeks,chronic diseases and fatigue among adults aged 18–45 years

To investigate the prevalence of fatigue, the relationship between sickness or injury within two weeks, chronic diseases and fatigue among adults aged 18–45 years. Thousand five hundred and seventy nine individuals were included in this cross-sectional study. The Chalder Fatigue Scale (CFS) was used to assess fatigue defined as CFS score ≥4. The prevalence of fatigue was 25% in this study. Our results showed that only sickness or injury within two weeks (odds ratio [OR]: 2.440) and chronic diseases (OR: 1.727) were significantly related to fatigue. Moreover, their ORs for fatigue remained the same in all models (binary logistic regression models with adjusting for demographic and health-related characteristics one by one). In conclusion, fatigue was prevalent among adults aged 18–45 years. Sickness or injury within two weeks and chronic diseases were the risk factors for fatigue independent of demographic and health-related characteristics.     

“在场的”科学主体及其认知模式

传统上对科学的看法常常因为主体与客体绝对的二元对立而陷入困境,这个困境使得科学的真理观要么滑向客观主义的绝对主义,要么滑向主观主义的相对主义;这两种立场都没有恰当地反映出主体在科学实践中的恰当地位和作用。我们将以上述方式所看待的主体称为不在场的(non-present)     

“垂衣裳”与儒家礼制

“垂衣裳”早见于《易传·系辞下》,最初用以形容包括尧、舜在内的圣王形象.“衣裳”的色彩、图案、样式被认为源于圣人观象,体现“乾坤尊卑”之理.儒家将“衣裳”视为标示等级和管理社会的工具,认为“衣裳”根源于‘礼”,服务于“礼”,损益于“礼”,具有礼乐教化的功能.“垂衣裳而治”就是圣王以服制垂示天下,而天下大治.从“垂衣裳”可以窥探儒家“无为而治”之究竟.     

论公共道德研究的理论维度

公共道德简单说来就是指公共生活中的道德.由于中西文化在公私问题上都曾存在的政治维度和社会维度的混合问题,因而对公共生活和公共生活中的道德的理解和研究也就变得异常困难.制度伦理研究制度的正义问题,是我们研究公共道德的第一个基本理论维度;现代社会生活中的公民道德则包括日常生活中公民对制度规则应承担的道德责任以及对他者(陌生人)应有的态度、行为两个基本的层面,是我们研究公共道德的第二个基本理论维度.道德理论研究的这两个维度,也是我们推进伴随社会转型的新时期道德文化建设的两条基本路径.我们有必要把道德建设的重心转移到公共道德的培育上来.     

道德认知的测量

文章研究梳理了道德认知研究中的测量方法的理论脉络及其演进。道德认知的测量始于皮亚杰和科尔伯格的临床访谈法。后来者从中汲取精髓,采用量表的形式进行道德认知测评,比如莱斯特的确定问题测验以及林德的道德判断测验。随着内隐社会认知理论的发展,研究者将实验测量方法(比如IAT)用于道德认知测评。文章研究分析了各种测量方法的优势和劣势,并对未来的道德认知测量作出展望。