创伤性截瘫患者的人文关怀

截瘫是一种严重的残疾,其中大部分是由外伤导致脊髓损伤而引起的。在目前的急救护送、诊治方法和康复治疗中仍然存在很多不足。中国的人文关怀有着深厚的传统根基,已经渗透到各个领域。本文就如何应用人文关怀的精神关爱截瘫患者,更好地构建和谐社会谈几点看法。     

Categorical Ontology of Levels and Emergent Complexity: An Introduction

An overview of the following three related papers in this issue presents the Emergence of Highly Complex Systems such as living organisms, man, society and the human mind from the viewpoint of the current Ontological Theory of Levels. The ontology of spacetime structures in the Universe is discussed beginning with the quantum level; then, the striking emergence of the higher levels of reality is examined from a categorical—relational and logical viewpoint. The ontological problems and methodology aspects discussed in the first two papers are followed by a rigorous paper based on Category Theory, Algebraic Topology and Logic that provides a conceptual and mathematical basis for a Categorical Ontology Theory of Levels. The essential links and relationships between the following three papers of this issue are pointed out, and further possible developments are being considered.     

Society Against Societies: The Possibility of Transcultural Criticism

This paper argues against particularism about social criticism of the form presented by Walzer. I contend that while limitation of the scope of criticism depends on the existence of our shared meanings, which are not shared by them, shared meaning itself depends on society. So, an account of society showing that societies are not discrete and mutually inaccessible refutes particularism. I argue for such an account. I deal with the objection that the focus of particularism is culture, not society, and conclude that the conditions of possibility of shared meaning have anti-particularist consequences. This paper draws on Samuel Clark, Living Without Domination: The Possibility of an Anarchist Utopia (Aldershot: Ashgate, forthcoming 2007), chapter 2. I would like to thank Gideon Calder, and two anonymous referees for Res Publica, for their helpful comments on an earlier draft.     

时间节律的内隐学习及其特征:来自双维度SRT的证据

本文引入双维度SRT方法,以研究时间节律的内隐学习。在第一个实验中,时间节律的内隐学习得到了证明,双维度SRT方法的信度和效果也得到初步验证;实验二则从整体和局部启动角度比较了节律内隐学习和字母序列内隐学习的差异。两个实验得出结论:(1)节律信息可以被内隐地学习到;(2)节律内隐学习和字母序列内隐学习的显露时机不同,前者更加滞后;(3)两者的机制也不同,前者更倾向于以整体方式进行学习。     

论伦理秩序

实存的伦理关系是客观条件与主观条件的历史性统一,伦理关系本质上是现实合理性秩序中的关系,是有主体精神渗透其中并通过道德、法律、习俗等规则体系维系的关系,它的首要问题是秩序的合理性和正当性。研究伦理秩序应把道德和伦理两个概念加以区分;伦理秩序的顺畅和谐在于道德的有效调节,也在于法律的有效控制。伦理秩序在社会变革中经过必然与自由的辩证运动,使矛盾化解,推动社会和谐发展。和谐社会应当是以公正支撑的合理的伦理秩序的社会。     

社会风气·荣辱观·羞耻感

改善社会风气是树立社会主义荣辱观的目标。愈益泛滥的不良社会风气表明,荣耻不辨,耻感消解已成群体性的现象,出现了一种“去羞耻化”(实质是“去道德化”)倾向。“耻不从枉”,知耻而后正;要树立正确的荣辱观,关键在于“知耻”、“有耻”,在于要激发和培育“耻感”。耻感或羞耻心是人之为人的底线,是人格的基本点,人有耻感,是保持做人尊严的自因。因此,在提高物质生活水平的前提下,尊重和保障公民的基本权利,尊重人格,保护和激发全体社会成员的耻感,培育公民的自尊心,是树立社会主义荣辱观,从而促进良好社会风气的形成和发展的必要条件。     

制度伦理:建构和谐社会的伦理支撑——论制度伦理与和谐社会伦理生态之共契

制度伦理是对建构和谐社会“良序情结”的一种回应,不管从制度伦理对建构和谐社会的功能助益,甚或二者在理性诉求和终极眷注方面的公度与通约,都可以看出,制度伦理与和谐社会二者之间是一种互构互益性的关系。制度伦理与和谐社会伦理生态之契合还体现了人类社会共同的美学期待。     

Spontaneity: a psychoanalytic inquiry

Abstract

This paper examines the experience of consulting to experiential groups and endeavours to draw some conclusions about this significant element in training.     

Integral approach to South African psychology with special reference to indigenous knowledge

In order to redress imbalances in South African psychological service provision, honor indigenous, transpersonal, community based perspectives, and introduce fresh insights and direction, this article presents an integral approach to psychology in South Africa. Areas highlighted for future research and praxis include integral and transpersonal psychology; spirituality; consciousness; especially moral consciousness, ancestral consciousness and reverence; indigenous knowledge systems, particularly indigenous healing; harmonisation of old and new, African, Eastern and Western forms of psychology; well-being and community development through health promotion practices and multicultural counselling.     

Political liberalism and global justice

This article argues that political liberalism, of the type formulated by John Rawls and Charles Larmore and further developed in Amartya Sen and Martha Nussbaum's capabilities approach, is superior to more comprehensive political views both in domestic and in global affairs. Perfectionist liberalism as advocated by John Stuart Mill and Joseph Raz attempts to erase existing religions and replace them with the religion of utility or autonomy. This is wrong, because in the ethico-religious environment of reasonable disagreement that we inhabit all comprehensive forms of political morality pose a threat to people's liberty and equality. Only thin and narrow conceptions of value like the ones suggested by Rawls, Larmore, Sen, and Nussbaum can guarantee the respect for diversity that is needed in a pluralistic world. Although Rawls famously failed to extend this idea from domestic to transnational matters, the argument of the article is that not only do the principles of political liberalism apply to global matters, but that the reasons why they apply to global affairs are even more compelling transnationally than they are domestically.