IN DEFENSE OF PUBLICS: PROJECTION,BIAS, AND CULTURAL NARRATIVES IN SCIENCE AND RELIGION DEBATES

John H. Evans's recent book Morals Not Knowledge is a timely argument to recognize broader social and cultural factors that might impact what U.S. religious publics think about the relationship between science and religion and their attitudes toward science and/or religion. While Evans's focus is primarily on what can be classed as moral issues, this response argues that there are other factors that sit within neither the older epistemic conflict model approach nor a moral conflict model approach that also merit further investigation. There is a significant need for further research that examines the social, psychological, (geo)political, and broader cultural factors shaping people's social identities in relation to science and religion debates. When undertaking such research, we need to be wary of creating a binary between scholarly and public space discourse. Social scientific research in this field should be led by public perceptions, attitudes, and views, not by concepts or frameworks that we project onto them.     

EPIGENETICS,REPRESENTATION, AND SOCIETY

In recent decades, advances in the life sciences have created an unprecedentedly detailed picture of heredity and the formation of the phenotype where clusters of simplistic reductionist and deterministic views and interpretations have begun to lose ground to more complex and holistic notions. The developments in gene regulation and epigenetics have become a vivid emblem of the ongoing ‘softening’ of heredity. Despite this headway, the outlook and rhetoric widely popular in the twentieth century favoring the ‘gene’ in the ‘gene?genetic plasticity?phenotype?environment’ tetrad have not been successfully tackled but continue to exist in parallel with a new, equally monochromatic, viewpoint championing genetic plasticity. An examination of epigenetics and its presentation in the public sphere, open to a conversation with the social disciplines and philosophy, could address this dichotomy and contribute to the discourse. This article outlines key biological aspects of epigenetics and discusses the language, presentation and wider resonance of this field of life science research.     

当代中国医患关系的合理重构--论我国社会转型期医患利益的调节与平衡

我国社会转型,为当代中国医患关系的合理重构提供了平台,但社会转型期中出现的诸多医患利益冲突也向人们提出了严峻的挑战,亟需对其加以调节和平衡.这种调节与平衡,不能完全甚至不能主要地交由市场这双"看不见的手"去运作,不能完全任凭甚至不能主要地任凭医患双方自由地去博弈;政府必须明确并履行自己的职责,为正确调节与平衡我国社会转型期的医患利益创立一个全方位的合理的框架,使医患之间在有控制的理性的双赢的利益博弈中合理地重构当代中国医患关系的基本格局.     

The basic traumatic situation in the analytical relationship1

The author attempts to develop a concept of psychic trauma which would comply with the nucleus of this Freudian notion, that is, an excess of excitations that cannot be processed by the mental apparatus, but which would also consider the functions and the crucial role of objects in the constitution of the psychism and in traumatic conditions, as well as taking into account the methodological positioning according to which the analytical relationship is the sole possible locus of observation, inference and intervention by the psychoanalyst. He considers as a basic or minimal traumatic psychoanalytical situation that in which a magnitude or quality of emotions exceeds the capacity for containment of the psychoanalytical pair, to the point of generating a period or area of dementalisation in the psyche of one or both of the participants, of requiring analytical work on the matter and promoting a signifi cant positive or negative change in the relationship. Availing himself of Bion's theory about the alpha function and the metapsychological conceptions of Freud and Green concerning psychic representations, he presents two theoretical formulations relating to this traumatic situation, utilising them according to the ‘altered focus’ model proposed by Bion. He presents three clinical examples to illustrate the concept and the relevant theoretical formulations.     

试论"生理-心理-伦理-社会"相结合的大学生心理健康教育模式

提出了"生理-心理-伦理-社会"相结合的大学生心理健康教育模式,指出这种模式是建立在健康新概念的指导下,全面考虑了影响心理健康的各种因素,以当代大学生心理健康的现状与原因为基础和依据的具有中国特色的大学生心理健康教育模式.     

小康社会与城市伦理精神

全面建设小康社会需要一种伦理精神来支撑。本文将塑造城市精神与全面建设小康社会联系起来,认为作为时代进步表征的城市伦理精神是城市精神的核心与灵魂,是全面建设小康社会的精神动力和基本价值目标。目前,我们全面建设小康社会特别需要高扬八大城市伦理精神;从当代社会变化的实际出发,着力培育与时代进步契合的城市伦理精神的具体途径。     

遗传学与社会

本文从界定易患体质和易感性入手,分析了遗传学研究的现状和对健康促进的作用,预测了遗传学在将来的应用,并探讨了健康、遗传基因和社会(外界大环境)三者的关系.     

The Embodiment Thesis

In this essay I articulate and defend a thesis about the nature of morality called “the embodiment thesis”. The embodiment thesis states that moral values underdetermine the obligations and entitlements of individual persons, and that actual social institutions must embody morality by specifying these moral relations. I begin by presenting two thought experiments that elucidate and motivate the embodiment thesis. I then proceed by distinguishing the embodiment thesis from a Rawlsian doctrine about the nature of justice, from the doctrine of moral relativism, and from solutions to the coordination problem of rational choice theory.     

发展心理学的现实转向

基于对发展心理学国际学科背景以及中国社会现实和研究状况的分析,我们提出当前发展心理学研究应该做出更加现实的转向:中国的发展心理学必须面向中国的社会现实需求,面向各种实际问题的解决,加强应用研究和研究成果的应用.这种应用研究应该遵循特定的原则,研究成果可在素质教育、心理健康、和谐社会建设等领域广泛应用.     

Eliade on diplomatic service in London

It was in England that Mircea Eliade started writing the volume which would be published nearly a decade later as Traité d'histoire des religions (Patterns in Comparative Religion), as attested by the book's Avant-propos de l'auteur, dated ‘Oxford 1940/Paris 1948.’ Eliade also states in his autobiography (1988, p. 84) that ‘I read, took notes, and elaborated a plan of a vast synthesis of the morphology and history of religions, a synthesis I had glimpsed instantaneously in an air raid shelter during an alarm.’ In order to recreate the historical and political environment in which Eliade conceived and began to write his fundamental theoretical book, I have sketched the history of Great Britain's early involvement in World War II, the dramatic political events in Romania during Eliade's diplomatic service in London, and the British government's intrigues that held him a virtual ‘captive’ from September 1940 to February 19411