奎因的本体论标准

这篇论文旨在讨论奎因(w.v.o.Quine)的本体论标准。在论文的第一部分中我将介绍他在《逻辑和共相的实体化》[1]一文中提出的本体论标准并根据具体例子来解释其实际用途。讨论将会同时涉及到带有存在量词的语句和带有全称量词的语句。根据奎因的本体论标准,有一些理论先设(presuppose)共相(我指的是包括集合,真值,可能世界里的物体等等在内的一切抽象物体。与之相对的是具体物体)的存在。但就这些理论的其中一部分来说,唯名论者可以用塔尔斯基(Tarski)提出的方法来避开那些他们不能接受的本体论先设。我会对塔尔斯基的方法做简略介绍。论文…     

Sexual objectification increases retaliatory aggression

Two experiments were conducted to investigate whether sexual objectification increases retaliatory aggression serially through increased vulnerability and hostile intent attributions. Female participants were first exposed to the sexual objectification manipulation by receiving compliments from an online male partner (Experiment 1) or imagining a workplace objectification experience (Experiment 2). Afterward, their vulnerability and hostile intent attributions were assessed. Finally, they were given an opportunity to behave aggressively toward the source of objectification. The results of both experiments indicated that, compared with their counterparts in the control conditions, participants in the sexual objectification condition reported higher levels of vulnerability, hostile intent attributions, and aggression. Moreover, vulnerability and hostile intent attributions serially mediated the effect of sexual objectification on aggression. These findings highlight the critical influence of vulnerability and hostile intent attributions in understanding how sexual objectification increases aggression.     

中古史上早期佛像瘗埋研究

中古史上早期的佛像瘗埋,是比较隐讳而神秘的宗教现象,对其学理性阐释主要体现在两个方面:其一,佛像作为宗教圣物,对其瘗埋是基于寺院神圣空间建构的一项举措;其二,佛像作为祥瑞物,通过瘗埋并圣显是对帝国正统的天命性征验。本文将通过研究中古史上早期佛像瘗埋这一微观视角,依托藏内外文献对其背后的宗教与政治动机进行讨论。     

价值观与启蒙的反思

启蒙时代发明的概念系统是现代欧洲文化的主要遗产.19世纪启蒙的世界观普遍性很大;20世纪上半期,启蒙理论已经失去了原来的力量,但是仍在西方人意识里占有重要地位.在一定的方面上,目前是后现代主义的时代;后现代主义者企图全面反思前一段历史的一切世界观体系.     

The (In)validity of Self‐Construal Scales Revisited

This paper offers a critical rejoinder in the discussion concerning the viability of self‐construal scales. It is our contention that the existing data reported in our previous article (Levine et al., 2003) and elsewhere are more than sufficient to justify the conclusion that self‐report scales purporting to measure interdependent and independent self‐construals as 2 orthogonal constructs lack validity. The arguments to the contrary offered by Gudykunst and Lee (2003) and Kim and Raja (2003) are disputed. Additional data (N = 1,013) show that neither age, occupation, sample size, standardization, nor a 2nd‐order structure can account for the problems we documented previously. Although we see potential utility in the self‐construal construct, we believe that the 3 primary scales fail to meet reasonable and accepted social scientific standards. Difficult conceptual problems will need to be solved prior to the development of new and improved measures.     

信仰的阶序建构:藏传佛教中国化的实践--以甘肃省武威市金塔寺为例

本文根据田野调查资料,观察藏传佛教金塔寺与地方社会中其它宗教形态及社会文化之间的张力和共生状态,分析其在多元文化空间中吸纳和整合其它社会文化过程中所体现出的阶序特点,为藏传佛教中国化乃至宗教中国化实践提供一个启发性的经验案例。     

Discontinuous growth of tin whiskers

Three types of discontinuous growth behaviour of tin whiskers are described. First, growth bands were observed in whiskers on a tin finish held in an ambient environment for 30 days after plating; the spacing between the growth bands was 0.2–0.4?µm. Second, growth of a whisker was discontinuous with time, in which there was about 30 days of stagnation, after which whisker growth reoccurred. Third, an irregular whisker with a triangular morphology and abruptly changing cross-section was observed by SEM. Discontinuous whisker growth behaviour challenges the previously proposed mechanism of tin whisker growth. It is postulated that alternating breakdown and self-curing in air of an oxide film at point defects could be a reason for discontinuous growth of whiskers.