与立体视觉相关的视诱发电位研究

在微机上编制能产生动态随机点立体图（ＤＲＤＳ）,亮暗类棋盘格和随机点背景三种图形刺激的软件．记录了３４例正常人在这三种刺激下的ＶＢＰ．其结果为：（１）ＤＲＤＳ刺激下的ＶＥＰＮ１波潜伏期为２６５±２５ｍｓ,基波能量占总交流能量的６３．２±１８．９％．（２）亮暗类棋盘格刺激下的ＶＥＰＮ１波的潜伏期为１９０±２２ｍｓ,基波能量占总交流能量的３９．２±１９．６％．（３）随机点背景刺激下的ＶＥＰ波则为一些杂乱的小波．结果提示：动态ＲＤＳ刺激下的ＶＥＰ除在潜伏期方面具有特异性外,并在谐波的能量分布上也具有特异性,且客观性更强．根据这些特征有助于对立体视觉功能进行客观性评价．     

A classroom demonstration of self-monitoring, reactivity, and interobserver agreement

A brief classroom demonstration designed to introduce students to the concepts of self-monitoring, reactivity, and interobserver agreement is presented. The demonstration provides students with opportunities to monitor their own behavior, record the behavior of others, and calculate interobserver agreement percentages. Results of using the demonstration with students from two classes are presented.     

Being skeptical about the medical humanities

In this paper the author challenges the prevailing view that contemporary writing in the medical humanities is serving the needs of the various health care disciplines. The current medical humanities literature assumes that physicians are the appropriate target group. This is most notably the case within health care ethics literature. There appears to be an unexamined assumption that physician-centric approaches to clinical ethical decision-making are the standard by which appropriate ethical practice is judged. The author challenges this assumption and addresses the problems that this approach engenders. The medical humanities literature appears to reinforce hierarchical, patriarchal arrangements which are themselves not morally neutral.     

2001年的科学哲学

一种民主制度的最重要也是讨论最少的任务之一就是要保护它的成员免遭这种制度中的意识形态的伤害.必须正确地看待所有的意识形态.人们必须把它们当作神话故事来看待,它们能告诉人很多有趣的事,但也包含了很多谬误和令人生厌的谎言.当人们按照某一观点行动时,他们的态度也应该像密探一样,为了在一个陌生的国家里获得成功而采纳它的信仰并在细枝末节上按照这些信仰去做,但并不全盘接受.这一点适用于所有的信仰,适用于基督教上帝的存在这一信仰,适用于所有的人生来平等的信仰,也适用于科学.那么,这是否是一种陌生和荒谬的态度呢?科学当然总是处在与权威主义和迷信战斗的前沿.相对于宗教信仰而言,我们有了越来越大的思想自由,这应当归功于科学;人类从古代的僵硬思维方式中解放出来,也应当归功于科学.今天,这些思维方式仅仅是一些糟糕的     

Induced delivery of anencephalic fetuses: a response to James L. Walsh and Moira M. McQueen

James Walsh and Moira McQueen accurately conclude that the early delivery of anencephalic fetuses is morally acceptable, but the reasoning they use to reach that conclusion is flawed. First, the principle of double effect does not require a weighing of good and evil, but rather seeks a sufficient reason for tolerating the physical evil indirectly intended. Second, the principle of double effect requires a clear distinction between physical and moral causality. Third, the Catholic moral tradition will not admit direct and intended killing of the innocent. Rather, early delivery of anencephalic fetuses is permissible because of the pathology associated with delivery of anencephalic fetuses at full term. Thus, the early delivery of an anencephalic infant is acceptable if the purpose of the moral act is avoiding a pathological condition on the part of the mother.     

现实化的可能体与最简的量化模态逻辑

现实论(actualism)这项方案,旨在清除逻辑与模态形而上学中那些讨人嫌的本体论承诺。它从一切存在的都是现实的这个观点出发,试图重新解释语言,以避免承诺“可能体”(possibilia)的存在。所谓“可能体”,指那些可能的,但非现实的对象。量化模态逻辑(QML)似乎就要求这种对象存在。最简QML为古典量化理论与模态命题逻辑之合并,可是它使巴康(Barcan)公式(今日x由→ax令Q)有效。从而,由可能存在一头会说话的驴子这个事实,就推出了存在某物,它可能是一头会说话的驴子。这看起来在宣称一个可能实体的存在(假定每个现实的东西都不可能是会说话的驴子)。现实论者们大力主张克里普克(Kripke)所描述的语义学,以此来免除这项承诺,这种语义学采用了可变论域,因而使巴康公式归于无效。     

生命保护的推断论理由

推断论伦理学家就堕胎和安乐死的问题而提出的命题,主要是澳大利亚人P.辛格的那些命题,一直引起激烈的论战。推断论将生命保护理解为一种利益保护,它使个体的生命权利依赖于成为人的那种特性。按照推断论的观点,不是所有人类的个体都是人,因而就不能赋予非—个人的人类个体以生命权利——这在实践中是有相应的结果的。不管对P.辛格的命题在感情上的反应多么可以理解,光靠这些命题是得不到什么结果的,因为重要的是研究这些命题所引用的证据,研究那些已经决定了推断论的问题表述的前概念。只要推断论的潜在的前题不受到怀疑,人们也许将无法摆脱单纯的口头侮辱。