《孔丛子》中的“孔子诗论”

《孔丛子》六卷当出自“汉魏孔氏家学” ,其前三卷记孔子、子思言行 ,可能是辑先秦孔氏遗文。《孔丛子·记义》篇载有一大段孔子对《诗》的评论 ,其与上博简《孔子诗论》有着内在的关系 ,可以将它们视为同一个体系而相互参释和补充。《孔丛子》“诗论”与上博简《诗论》都反映了先秦儒家早期说诗的风格和内容 ,而与汉代形成的《诗序》传统不同。《孔丛子》“诗论”对朱熹的《诗经集传》有一定影响 ,在从汉代诗学向宋代诗学的转变过程中起了一定的作用。     

Towards a research programme for ethics and technology

In this editorial contribution, two issues relevant to the question, what should be at the top of the research agenda for ethics and technology, are identified and discussed. Firstly: can, and do, engineers make a difference to the degree to which technology leads to morally desirable outcomes? What role does professional autonomy play here, and what are its limits? And secondly, what should be the scope of engineers' responsibility; that is to say, on which issues are they, as engineers, morally obliged to reflect? The research agendas proposed by the authors contributing to this special section, implicitly, give different answers to these questions. We suggest that an explicit discussion of these issues would greatly help in constructing a common research agenda.     

The Image of God of Neurotheology: Reflections of Culturally Based Religious Commitments or Evolutionarily Based Neuroscientific Theories?

In Augustinian fashion, James B. Ashbrook and Carol Rausch Albright develop a neurotheology that finds evolutionarily based correlations between the functions of the human mind-brain and the roles God plays in human life. I argue that their assumptions of anthropomorphism , that the human mind-brain must conceptualize its environment in human terms, and realism , that anthropomorphism is correct, are evolutionarily unlikely. I conclude that the image of God ( imago dei ) the authors find reflected in the human mind-brain appears to derive from their Christian religious commitments rather than from evolutionary theory.     

Darwin, Social Theory, and the Sociology of Scientific Knowledge

This essay considers ways in which Darwin's account of natural processes was influenced by economic, ethical, and natural-theological theories in his own day. It argues that the Anabaptist concept of "the gospel of all creatures" calls into question alliances between evolutionary theory and social policy that are based on the dominance of conflictual images such as "the survival of the fittest" and questions the negative images of both nature and God that Darwinism has been taken to sponsor. The essay also considers developments in biology that have called into question dualist accounts of human nature as body and soul, thus reminding us that we are fully a part of the natural world and thus contributing, in turn, to a better theological grasp of God's relation to nature.     

Toward a New Concept of Global Morality

The human community faces today the most serious challenges ever to have confronted the planet in the areas of health, environment, and security. Science and technology are essential for responding to these challenges. More is needed, however, because science is not equipped to deal adequately with the values dimensions and the political issues that accompany the challenges. For an adequate response, there must be cooperative effort by scientists and statespersons, informed for moral leadership by the religious wisdom that is available. The religious communities can provide this spiritual dimension, thereby fulfilling their traditional role, but it will require their coming to terms with the character of the scientific and technological base of contemporary culture. The paper lays the conceptual groundwork for understanding these issues.     

Does God Play Dice? A Response to Niels H. Gregersen, “The Idea of Creation and the Theory of Autopoietic Processes”

The idea that the Creator has a plan for creation is deeply rooted in the Christian notion of Providence. This notion seems to suggest that the history of creation must be the execution of the providential plan of God. Such an understanding of divine providence expects science to confirm that cosmic history is under supernatural guidance, that evolution is therefore oriented toward a goal—to bring forth human beings, for example. The problem is, however, that science finds evidence for neither supernatural guidance nor teleology in nature. To address this problem, I understand Niels H. Gregersen to suggest that God is involved in the creative process. The reason science cannot demonstrate God's supernatural guidance of evolution is that the Creator structures the process from within. Gregersen argues that God is involved in the process of creation by changing the overall probability pattern of evolving systems.
In my view, such a model of how God interacts with creation is supported neither by orthodox Christianity nor by modern science. After a critique of Gregersen's argument and a brief history of the relationship between Christianity and science, I shall suggest an alternative. It is that the freedom of creation to create itself is implicit in the fundamental dogma of Christianity that God is love.     

Where Do We Go from Here?

Beginning with the End represents an excellent collection of articles devoted to the thought of Wolfhart Pannenberg. This volume includes many of the most important thinkers in the science-religion dialogue and shows as well the importance and impact of Pannenberg's theology. This response addresses themes that surface in several of the articles: What is religion? What is science? What is theology? What is God? On some of these themes there is agreement, on others sharp disagreement. The conclusion also considers what this volume suggests about the future of Pannenberg's theology.     

对当代中国新造神运动的忧与思：伪生命科学思潮批判

分析中国伪生命科学产生的文化原因和背景,指出其致命的谎言、骗术与危害;揭露其理论上的荒谬与科学上的无知。并强调开展对这类伪科学产品进行批判运动的意义;同时重新对科学、非科学、伪科学、宗教、神话、迷信等进行划界和定义。医学研究需要正义、需要哲学的引导;在事实的世界之上,必须由价值和意义的世界来把握;医学理论不允许任意杜撰和加工,从这个意义上,医学科学还需要法律来维护其正义     

Why? Versus Why Not?: Potentialities of Aging in Shaw's Back to Methuselah

Bernard Shaw's critique of society's sacred cows, as well as his participation in the social, cultural and political marketplace in which he lived, resemble the new historical/cultural materialism of contemporary theory. In Back to Methuselah, Shaw examines the notions of aging and illuminates the degree to which our chronological standards of old age are sociological not biological constructs. This tour de force on aging both dramatizes age as a function of societal and/or individual choice, not as a biological given, and juxtaposes opinions toward aging in such a way that flexible attitudes toward the subject emerge.