论伦理学与诠释学的内在关系

人的行为活动趋于善的特性,是人类活动的价值特性。人通过教化、通过自己的价值活动,能够对自己的本性作出决定,能够化性起伪,决定自己是什么人或成为什么样的人,从而建构一个道德价值意义的世界,使自己获得作为诠释的诠释视域。同时,在一个多元性价值观念的世界,对于事物产生误解或理解分歧的可能性直接要求诠释学的在场。诠释学的理解要求一种回到前理解的共享性前见中去,在这个意义上,人具有作为伦理诠释和诠释理解的双重身份。伦理学与诠释学的内在贯通,从根本上看,在于它们都分有着实践理性的特性。这种实践理性体现在,普遍的东西的具体化。换言之,是普遍性知识与具体实践情境的结合。     

论构成的主体性与意动的主体性

先验主体性与客体性尽管在概念上相互对峙,但作为人类经验与实践的出发点,它们在运作上却从一开始就是浑然一体的。构成主体性是让在时空中对象化了的客体呈现在主体面前并获得意义的意向结构,意动主体性却是让主体获得目的性并将目的在与客体的相互作用中对象化的意向结构。在构成主体性和意动主体性之间的互动中协辩理性的介入,是使规范伦理学有可能在交互主体性的平台上展开的先决条件。     

Ternary eutectic growth during directional solidification of Ag–Cu–Sb alloy

The directional solidification process of ternary Ag_42.4Cu_21.6Sb₃₆ eutectic alloy within a wide growth rate range from 2 to 60 μm/s was accomplished at a constant temperature gradient of 50 K/cm. As growth rate increases, the ternary (θ(Cu₂Sb) + ε(Ag₃Sb) + Sb) eutectic morphology evolves from “lamellar (θ + ε) plus fibrous (Sb)” structure into “(θ + Sb) fibres in continuous ε matrix” structure. The θ and (Sb) phase spacings decrease with the increase of growth rate according to power functions with exponent values of 0.55 and 0.56, respectively. It is also found that the microhardness of directionally solidified Ag_42.4Cu_21.6Sb₃₆ alloy samples is enhanced with the increase of growth rate, and the decrease of θ and (Sb) phase spacings.     

论卓越医生教育与医学精英教育的关系

卓越医生教育培养计划是国家为提高医学教育质量采取的一项重要举措。卓越医生教育是否是医学精英教育,是否需要精英教育,这是医学教育工作者从理论和实践上需要面对和解决的问题。从卓越医生教育与精英教育的释义入手,对两者的培养目标、培养模式、培养数量、教学方式与方法、教学资源配置、管理体制等方面的异同点进行了比较分析,指出卓越医生教育要结合实际,遵循规律,吸取医学精英教育的精华。这对正确实施卓越医生培养计划,促进医学教育改革具有重要的现实意义。     

论道教的"存想"与艺术创作中的"审美想象"之异同

道教修炼中的"存想"与艺术创作中的"审美想象"作为想象的两种类型,二者存在着较大的区别,也存在着一些相通、相似之处.本文就两种想象所要实现的目的、想象的方式、想象的内容、想象产生的源泉、想象给主体带来的自由等等方面的不同加以比较.同时指出两者存在的一些相似之处,认为"存想"具有着"审美想象"的因子,二者都伴随着强烈的情感体验.     

相生相成：拥有生命意义与亲社会行为相互关系的纵向研究

本研究旨在探讨拥有生命意义与亲社会行为的相互关系。研究1对我国10省15所高校2375名学生的拥有生命意义、亲社会行为进行横断面调查。研究2对四川某高校878名学生的拥有生命意义和亲社会行为进行间隔三个月和六个月的三次追踪测量。结果发现：大学生拥有生命意义与亲社会行为具有相互促进的关系,拥有生命意义能稳定正向预测亲社会行为,亲社会行为也能够在一定程度上促进拥有生命意义,但这种促进作用不够稳定;拥有生命意义对利他的、情绪的、匿名的、依从的、紧急的亲社会行为有显著正向影响;而只有利他的亲社会行为能显著预测拥有生命意义。     

Regulatory mode and willingness to increase retirement savings contributions

This study examined how two self‐regulatory modes, locomotion and assessment, relate to the willingness to increase retirement savings. Locomotion is concerned with making things happen (“just do it”). Assessment is concerned with critical evaluation (“do the right thing”). We hypothesized that individuals who score high (vs. low) in locomotion, but not those who score high (vs. low) in assessment, would be more willing to increase their savings for retirement. In addition, because high (vs. low) assessment can lead to doing the right thing in terms of seeking to maximize economic returns, we hypothesized that combining high locomotion with high assessment would especially motivate willingness to increase retirement savings. We found support for both hypotheses from a survey of university employees.     

阳明学与袁宗道的“四书”诠释

公安派的重要代表人物之一袁宗道诠释“四书” ,显示了学宗阳明的取向 ,具有与儒林学人论学不尽相同的特色。袁宗道诠释“四书”与王门主意派形似而与王门现成派实同。宗道诠释“四书”是公安派中惟一系统解说儒家经典的著作。宗道通过提升意念 ,为公安派自然抒写性情提供了重要的理论依凭。     

从卦象爻位看《周易》阴柔阳刚的两仪分合

<周易>古经虽没有出现阴阳、刚柔概念,但已经以奇偶为依据,将二爻、八卦设置为属性阴柔和阳刚的两仪二分结构,重卦而成的六十四卦及每卦中的六爻因此形成上下卦之间、各爻之间种种阴阳刚柔关系.由<周易>对其分合处位的态度以及与之相应的吉凶判定可见其对于阴阳交合、刚柔持衡的钟爱和追求.     

Subjective Well-Being of China’s Off-Farm Migrants

Existing research applying the personal wellbeing index (PWI) in China is restricted to urban and rural samples. There are no studies for Chinese off-farm migrants. The specific aims of this study are: (a) ascertain whether Chinese off-farm are satisfied with their lives; (b) investigate the equivalence of the PWI in terms of its psychometric properties; and (c) examine whether the responses to the PWI from participants falls within the normative range predicted by the Theory of Subjective Wellbeing Homeostasis. The PWI demonstrated good psychometric performance in terms of its reliability and validity and was consistent with previous studies for Western and non-Western samples. The data revealed a moderate level of subjective well-being (PWI score = 62.6). While Chinese off-farm migrants lead hard lives, the PWI was within the normative range predicted for Chinese societies by the Theory of Subjective Wellbeing Homeostasis. A likely explanation for this finding rests with the circular nature of migration in China. When China’s off-farm migrants find it too difficult to cope in the cities, most have the fallback position that they can return to their homes in the countryside. This option provides an external buffer to minimize the inherent challenges of life which would otherwise impinge on the life satisfaction of China’s off-farm migrants.