论中国文化的情理精神

“情理”这一特殊范畴表达了儒学与中国化中一种情理交溶,以情为源和本,以理为鹄和用的特有化精神。基于传统社会的情理精神与现代理性精神是相冲突的,建立在情理精神基础上的人治传统更可能对现代社会的法治起到巨大的破坏作用。     

汉语同音异形词意义识别中的抑制过程

使用被试自定步速逐词阅读的移动窗口技术,考察了视觉呈现的均衡型和偏向型两类汉语同音异形词意义识别中的抑制过程。实验要求被试阅读由三个分句组成的句子。重复条件下,句子第一个分句中的一个词与第三个分句中的一个词同音异形。同不重复条件(用控制词替换重复条件下第一个分句中的同音异形词)相比,重复条件下,被试对第三个分句中均衡型同音异形词之后的第一个区段阅读时间要长,即出现重复性效应。这种效应在偏向型同音异形词中并未出现。这一结果支持VHMR模型的抑制控制模块假设。简单的抑制假设或衰退假设均无法解释上述结果。此外,上述重复性效应仅出现在阅读速度较快的被试身上。这说明正是对无关信息的高效能的抑制,使得被试表现出较快的阅读速度。     

Hyperdimensional Perspectives in Out-of-Body and Near-Death Experiences

Recent theories of modern physics predict that the universe has more dimensions than are apparent to us. Many near-death experiencers report the perception that there are more dimensions than we are commonly aware of. These two statements might be related. This article examines the possibility of additional dimensions (hyperdimensions), what they would seem like, and whether they seem to be described by the unusual visual perspectives found in out-of-body and near-death experience accounts. I examine some implications of a hyperdimensional model of the universe.     

At the Edge of Eternity's Shadows: Scaling the Fractal Continuum from Lower into Higher Space

In this paper, I elaborate the hyperspatial implications of the fractal-scaling scheme that I introduced previously. Four case examples where out-of-body experiencers reported heightened and amplified visual capacities are correlated with this explanatory model. Three of these cases are identified as including an additional hyperspace signifier, the reported capacity to see through solid and opaque physical obstructions. One of these cases included yet another hyperspace signifier, the reported capacity to pass through such obstructions. Additional evidence supportive of this thesis is drawn from the literature on ecstatic experience, including out-of-body, near-death, and other varieties of mystical or visionary experience, and from that on psychedelic experience. Yet other hyperspace signifiers reported by ecstatic voyagers are also considered, including sensations of seeing outward spherically in 360 degrees and of seeing on all sides of three-dimensional solids simultaneously.     

DNA世纪之回顾——浅析科学发现的要素

DNA作为生物遗传物质,它的发现是一个伟大的历史事件,具有所有科学发现的共性,回顾一个世纪的DNA发现的科学史,可以升华出许多的哲学观点和理论。经验和推理是科学赖以建立的两根支柱,一定历史条件下学科的交叉与渗透对科学发现有重大意义。分析科学的继承与DNA双螺旋结构的提出、DNA双螺旋发现中科学家的创造性思维及思维方式的选择等几个方面,旨在总结科学发展的经验,从而更加理性、主动地发展科学。     

Assessing affective experience of in-situ environmental walk via wearable biosensors for evidence-based design

In environmental psychology research, the most commonly used methods are phenomenological interviews and psychometric scales. Recently, with the development of wearable bio-sensing devices, a new approach based on bio-sensing data is becoming possible. In this study, we examined the feasibility of using wearable biosensors to document affective experience during in-situ walk. An eight-channelled Procomp multi-bio-sensing devices (EKG, EEG, skin conductance, temperature, facial EMG, respiration) were used, in addition with a GPS tracker, to measure the in situ physiological affective responses to environmental stimuli. This pilot experiment revealed consistent results between bio-sensing measures and two traditional methods, i.e. phenomenological interviews and psychological Likert scale rating, which indicated that mobile bio-sensing could be a promising method in measuring in-situ affective responses to environmental stimuli as well as diagnosing potential environmental stressor. This new bio-sensory method, as exemplified in this paper, could help identifying negative stressful stimuli and providing evidence-based diagnosis to support design strategies.     

REIMAGINING DAOIST ALCHEMY,DECOLONIZING TRANSHUMANISM: THE FANTASY OF IMMORTALITY CULTIVATION IN TWENTY-FIRST CENTURY CHINA

This article studies a new fantasy subgenre that emerged in contemporary China, xiuzhen xiaoshuo (immortality cultivation fiction), which builds imaginary worlds around the magical practice of Chinese alchemy and fuses it with science and technology. After the arrival of the modern, Western triad of science, religion, and magic/superstition, alchemical practices of the Daoist tradition were labeled as a “superstition” to be eradicated; however, they persisted and began to flourish within and beyond the realm of fantasy literature in the late twentieth and early twenty-first centuries. Immortality cultivation fiction has generated a magical form of transhumanism, which envisions human enhancement through techniques beyond the boundaries of “proper” science and “legitimate” religion. While transhumanism in the Euro-American West is popular among white bourgeoisie males and dominated by tendencies to reaffirm the human subject constructed by excluding the various subhuman others, magical transhumanism in Chinese fantasy explores the possibility of transcending that antagonistic relationship and making a posthuman subject and a utopian world.     

The body in analysis: authentic movement and witnessing in analytic practice

This paper will describe a form of active imagination called authentic movement, in which attention is given to the somatic unconscious. In authentic movement, patients are encouraged to focus inward and attend to any bodily sensations, images and feelings which may arise. In the process of focusing inward on one's bodily-felt experience, images, somatic memory and the accompanying feelings which arise are then available to be explored as a communication from the patient's unconscious. Authentic movement supports the individual in linking image with affect in that the individual re-experiences the somatic aspect of symbolization. What was previously conserved on the somatic level as unmentalized experience, can now begin to be taken up into the mind, thought about, and made available for analysis. In authentic movement, the analyst acts as a silent witness to the patient's explorations. The quiet focused attention of the witness helps to create a secure containing environment in which the person moving can experience a sense of feeling held and seen. The function of the witness is to hold the patient's experience in his own mind, particularly what is not yet mentalized. The witness utilizes his somatic countertransference, including any images, feelings and bodily responses which are generated by what is being communicated non-verbally, as a means of understanding and responding to the patient's material.