The family and the bonds of recognition

I draw upon the resources of the philosophy of recognition, as well as recent research associated with existentialist, psychoanalytic and family-therapy forms of psychotherapy, to develop an account of the family as a distinctive and relatively autonomous system of affective recognition. Those forms of recognition that are most essential in the broader social and political spheres—for instance, those found in law and in contractual relations—generally concern our recognition of each other as discrete, self-conscious, individual agents who are at bottom independent of each other. In contrast, it is argued that familial recognition is founded upon a rather different conception of selfhood, one that emphasizes our inherent porosity with respect to other selves, and so on our incapacity to set ourselves apart from others. Moreover, familial recognition is enacted primarily at the affective, preconscious level, such that members find themselves implicated in each other's self-identities prior to their being in a position to fully appreciate, in a more self-conscious and independent manner, the nature and extent of their involvement. I follow Hegel in arguing that, for these reasons, familial recognition is not only autonomous with respect to certain of the forms of recognition governing the wider social world, but that it is in certain respects at odds with them.     

"《易》家候阴阳灾变书"考

西汉易学始于田何,传至孟喜而发生变化.导致这种变化的动因是一部"<易>家候阴阳灾变书".由于此书没有流传下来,因此,其内容具体如何不易断定.但我们可以根据孟喜的学术背景来对此做一番考察.根据史书记载,我们可以知道,孟喜的父亲是当时著名的春秋学家和礼学家,由此可以推断孟喜的思想应该受到其父的影响.正是在这种学术背景下,孟喜才诈造了一部"<易>家候阴阳灾变书",对易学进行了革命.其以<月令>的十二月时令为基本构架,融合了春秋学的阴阳灾异思想,以六十四卦来解说一年节气的变化,提出了一套系统的卦气说.     

The conscious experience of color constancy and neural responses to subliminal deviations – A behavioral and EEG/ERP oddball study

IntroductionColor constancy, a property of conscious color experience, maintains object color appearance across illuminant changes. We investigated the neural correlates of subliminal vs. conscious stimulus deviations of color constancy manipulations.MethodsBehavioral and Oddball EEG/ERP experiments were conducted (n = 20). Psychophysical illuminant variation discrimination thresholds were first estimated, to establish individual perceptual awareness ranges, allowing for simulation of natural daylight spectral and spatial variations on colored surfaces, at different ambiguity levels.ResultsBehavioral results validated illuminant choice. ERPs showed a significant modulation of posterior P1 component specifically for the subliminal global uniform deviation condition, respecting color constancy. Neural correlates of conscious percepts were identified at posterior N2-P3 latencies, parietal (P3b) and frontal regions.ConclusionsWe identified an early subliminal correlate of low-level illuminant change, which reflects automatic unconscious detection of global color constancy deviations. Its suppression under conscious perception is probably due to top-down suppression according to prediction error models.     

苏浚生生易学之研究——兼论苏浚调和理学与心学的方法

苏浚是明代后期著名的理学家和易学家。苏浚易学属于义理易学,具有心学易的色彩。苏浚易学的主要贡献在于提出了圣人洗心而作《易》的观念,这为后世注经者以心论《易》提供了"合法"诠释的前提。在苏浚看来,学习《周易》,固然要学习《周易》所蕴含的各种人事及其道理,但更重要的是要学习圣人之心。另外,苏浚采用人心涵具天理这一思路,既承认了天理的本体性地位,又突出了心的重要性,从而表现出调和理学与心学的理论努力。