On grounding superadded properties in Locke

ABSTRACT

Scholars have employed three interpretive strategies to explain how Locke understands the metaphysical relationship between a superadded property and the material body to which it is affixed. The first is the mechanist strategy advanced by Michael Ayers and Edwin McCann. It argues that the mechanical affections of a given body are causally responsible for the operation of superadded powers. The second is the extrinsic strategy found in Mathew Stuart. It argues that Locke, who rejects mechanism, does not intend to ground superadded properties in the mechanical affections of material bodies. The third is the essentialist strategy developed by Lisa Downing. It argues that Locke, who does not adhere to mechanism, nevertheless intends to ground superadded properties in the real constitutions of their bearers. However, according to Downing, what grounds superadded properties are the nonmechanical affections of material bodies. My aim in this paper is to expand and strengthen the case for the extrinsic reading. I argue that what is recommended by Locke's writings on this topic is a thoroughly extrinsic interpretation according to which superaddition pertains exclusively to those properties for which no possible arrangement of mechanical or nonmechanical affections is causally sufficient.     

脑的逻辑功能的核磁共振成像及其哲学意义

国际上关于逻辑对应的脑物理特征的功能核磁共振成像（fMRI）研究的主要成就在于：建立了高级精神活动和低级神经活动的关联关系的试验方法;提出了高级精神活动的（判断和推理）神经计算模型建立方法。这些研究的实验结果表明,逻辑与神经活动具有确定性的对应关系,它证明了强人工智能的观点：导致意识的可验证的实体（或者称为“意识关联物”）就是意识本身。意识的运行方式是可计算的,思维的本质可以还原为机械性的操作步骤,人工智能和人的天然智能在本质上并无二致。     

Reflections on Averintsev’s Method

The author represents Averintsev’s thought as a response to, and commentary on, Russia’s Silver Age, and describes his particular method of seeing and understanding. The article considers his response to the cultural context in which he worked, focusing mainly on Averintsev’s language, style and syntax, and linking it with his ideal of equilibrium. Finally, the article moves on to Averintsev’s criticism of thinking in polarities.     

华人社会中的自谦初探

通过对典籍的梳理初步探讨了华人社会中自谦的内涵、实质和运作模式。自谦可能包涵“守弱处柔”、“卑己尊人”、“恭允克让”和“恭敬有实”四个方面。自谦的实质涉及“和合”、“远耻”、“隐显”;自谦包括“功利性”和“真诚性”两个因素,体现在“淡泊超脱—刻意功利”与“直率真诚—婉转伪饰”两个维度上。以这两个维度为基础的“谦礼”、“谦敬”、“谦卑”和“谦忍”可能是华人社会自谦的主要运作模式。     

肿瘤转移形成中癌细胞与基质之间的辩证关系

人们认识肿瘤的内在本质主要是通过它的表面形式即病理生物学行为来进行的,但因客观条件的限制,对其瘤细胞的内在特性和瘤细胞与胞外基质相互影响的认识还有限。因为肿瘤细胞在浸润与转移过程中有时并非与间质的反应情况相平行。由此要求我们正确认识肿瘤浸润转移过程中的对立统一规律,揭示隐蔽在其内部联系的本质和外部表现。     

How rejection of essences expresses despair

The Self and the ego in Jung's psychology are an instance of what Edmund Husserl called a 'double intentionality': one tending toward meaning is distinct from another tending toward meaning, yet they are reciprocally inseparable from each other. As perception in a present moment and memory of a past are impossible without each other, so an intending of ego and that of Self are impossible without each other. Accompanying the ego (mostly in the background) during each moment of time is a tending towards a particular Idea or essence. This reciprocity is expressed in a unique way over a lifetime and is like the relation of mother and child, and so it is important for all of us born of women to retain a sense of essences and the fullness of Self. 'Constructivism', however, is a current belief held by some feminists, and it influences both theorizing and practice in analytical psychology. It involves a rejection of essences, a revision of Jung's Idea of Self, and an attempt to conduct analysis without reference to an intentional subjective Self. Such constructivist revision expresses a despair both about essences as Ideas and about Self as intentional and subjective. It is despair over Self in a Kierkegaardian sense.     

MUSIC AND METAPHYSICS

Abstract: In this article, I assume that musical works are abstract types, and I raise and address a new question concerning musical ontology that may take the types view at least a step further: When do musical works cease to exist? I then propound my view about musical works as types, which is somewhat like the Aristotelian Realist position concerning universals. Next, I address some objections to that view. Finally, I provide some grounds for rejecting alternative views that see Western classical musical works before 1950 (the sorts of musical works the discussion here is restricted to) either as classes or else as kinds.     

教育本质新探

教育不仅是社会文化传承的活动,而且是一种唤醒人的生命意识、启迪人的精神世界,建构人的生存方式,以实现人的价值生命(人生价值)的特殊活动。人的"生存方式"就是人之生活和实践所表现出来的一切样态,是促进教育本身不断生长的元点。正走向"创建和建构生活"。     

Ideas of justice and reconstructions of Confucian justice

Confucianism tends to play only a marginal role in current theorizing about justice, which is a global pursuit dominated by Western theory and its strong tendency to assume that justice refers to some substantive conception of distributive, socioeconomic justice. This article examines and compares reconstructions of Confucian justice by Joseph Chan, May Sim, and Fan Ruiping. Each reconstruction makes reference to both classical and modern Western justice theory and thus each involves a comparative approach; indeed, each reconstruction seeks ultimately, in its own distinctive fashion, to present a version of Confucian justice that is comparable with modern Western justice theory. In this article we assess, critically and comparatively, the tertium comparationis and the arguments in each reconstruction. While our analysis does not wholly endorse any of the reconstructions, it shows that there is a richness and vitality to Confucian justice theory that merits proper consideration in justice theory conceived as a truly global and cosmopolitan discipline.     

Causality as individual essence: its bearing on synchronicity

Causality, time, and number are subjectively lived realities and need to be noticed as such. Fundamental to the wide range of living experience, they are also basic to scientific knowing. In this article I examine causality in relation to an article on synchronicity by Harald Atmanspacher and Wolfgang Fach. My examination is neither scientific nor metaphysical, but rather phenomenological, as it is a clarification of form as individual essence of a thing. This non‐material form of an individual thing in the widest sense of the word ‘thing’ was rejected and so lost during modern seventeenth‐century science but, renewed now, can help describe synchronicity. A commentary by William Willeford follows.