Situationism and Moral Responsibility

In section 1, I will describe how moral responsibility requires normative competence. In section 2, I will introduce an influential social psychology experiment and consider one of its philosophical interpretations, situationism. In section 3, I will discuss the possession response in defense of normative competence. This is an approach to save normative competence via possession, and in turn the concept of the morally responsible agent, by relinquishing the need for exercising normative competence. After discussing its pros and cons, section 4 will focus on the exercise response, which emphasizes each singular exercise of normative competence. Given these two responses, I will argue that we are faced with a dilemma. If we admit that the concept of the morally responsible agent is grounded in the mere possession of normative competence, then the concept becomes useless in a practical sense, forcing us to embrace a concept that is tied to the exercise of normative competence. If we admit that the morally responsible agent is grounded in only the exercise of normative competence, the concept of the morally responsible agent no longer aligns with common sense.     

体育锻炼促进认知功能的脑机制

不同类型的体育锻炼对各种群体的多种认知功能均具有促进作用, 而相关的生理机制也在不同水平得到研究。在微观水平, 体育锻炼有利于脑细胞的营养供给和能量代谢, 并且能促进神经元的存活和突触生成。在宏观水平, 体育锻炼不仅能够提升海马和小脑等脑结构的体积, 还影响脑区激活水平和脑区间功能连接。值得注意的是, 体育锻炼对认知的促进效应受到诸多因素的影响, 比如个体差异、时间, 以及体育锻炼和认知刺激的相互作用等, 这些影响因素也为在两个水平上系统地阐明体育锻炼促进认知的脑机制提供了新的视角。     

《老子》形而上学研究

善是道德价值。它是私意的表达。因此,《老子》认为,善恶是非不分,需要破除。言即知识,是对事实的陈述。它有所限定,即局限性,彼此有别,因此也要放弃。有即万物。有具有主体性。有即现象,为假,不是事物的本来。事物的本来即道。作为本来的道,即本、即生。作为本的道是某种可能性,故不可说。作为生的道,未能成形,故不可说。道不可道。假的有、巧的真、善的名都遮蔽了道：事物的本来。故需要反,即还原。     

《齐物论》两种英译之比较--一点解释学思考

《齐物论》是中国哲学史上的重要文本,其英译问题同样值得重视。本文比较冯友兰和Graham对《齐物论》的翻译,分析他们不同的翻译特色,并由此引出有关作者原义与译者理解之间的张力等解释学问题。     

Salvation and Suicide: What Does Islamic Theology Say?

Abstract : The Islamic soteriological doctrine advocates good deeds and God's mercy as the pre‐requisites for human salvation. This article introduces these two important dimensions of the Muslim belief of salvation. In contemporary settings it addresses some of the motives behind the spate of suicide bombings by Muslims and argues that taking one's own life is totally forbidden in Islam. The moving notion that suicide bombing is an open door to salvation is, therefore, untenable. Whatever the mitigating factors, there is no legitimacy in Islamic Law (shariah) to the crime of suicide or the derived terrorism.     

和平、发展、合作——儒家文明在世界文明对话中的地位和价值

在经济全球化、科技一体化、互联网普及化的情境下 ,世界的政治、经济、文明、宗教、制度等仍然持续多元化、多极化的趋势。是全球化的多元化 ,或多元化的全球化。人作为“会自我创造的和合存在” ,是创造世界文明的原动力和原载体。儒家文明孕育了中华民族精神的成长 ,担当着建构民族主体精神的重任 ,绵延着民族生命的智慧。儒家文明一言以蔽之 ,是以治平为本 ,以仁为核 ,以和为贵。从文明冲突到文明对话 ,是价值观念、思维方式、观照视角的转换。文明对话可依照和合学的“融突论” ,而不是二元对立的非此即彼论 ,它以承认、接纳“他者”的存在为前提。儒家文明在化解世界文明冲突中 ,以其“己所不欲 ,勿施于人”的和生、和处、和立、和达、和爱原理 ,发挥着重要的、独特的、整体的作用     

中小学生体育锻炼感觉和体育运动动机与心理健康关系的研究

采用心理测量法对中小学生目标人群进行体育锻炼感觉量表(EFI)、体育运动动机量表(SMS)和心理健康诊断测验(MHT)等量表的测试,并以路径分析的方法来确定量表各维度之间的相互关系,探讨这些维度对学生总体心理健康水平的影响途径和力度。结果表明：(1)学生参加体育活动的积极性、体育活动后的疲劳程度和参与体育活动的外部动机直接影响学生的心理健康。(2)内部动机是导致心理健康产生变化的根本因素,通过体育活动提高学生心理健康水平的主要途径是强化学生参与体育活动的内部动机。     

On For Someone’s Sake Attitudes

Personal value, i.e., what is valuable for us (rather than value simpliciter), has recently been analysed in terms of so-called for-someone’s-sake attitudes. This paper is an attempt to add flesh to the bone of these attitudes that have not yet been properly analysed in the philosophical literature. By employing a distinction between justifiers and identifiers, which corresponds to two roles a property may play in the intentional content of an attitude, two different kinds of for-someone’s-sake attitudes can be identified. Moreover, it is argued that one of these kinds is particularly difficult to include in an analysis of value simpliciter but not in an analysis of value for.     

Accidental Rightness

In this paper I argue that the disagreement between modern moral philosophers and (some) virtue ethicists about whether motive affects rightness is a result of conceptual disagreement, and that when they develop a theory of ‘right action,’ the two parties respond to two very different questions. Whereas virtue ethicists tend to use ‘right’ as interchangeable with ‘good’ or ‘virtuous’ and as implying moral praise, modern moral philosophers use it as roughly equivalent to ‘in accordance with moral obligation.’ One implication of this is that the possibility of an act being right by accident does not pose a problem for consequentialism or deontology. A further implication is that it reveals a shortcoming in virtue ethics, namely that it does not—yet needs to—present an account of moral obligation.

STRATEGIES TO INCREASE EXERCISE-REPORT CORRESPONDENCE BY BOYS WITH MODERATE MENTAL RETARDATION: COLLATERAL CHANGES IN INTENTION-EXERCISE CORRESPONDENCE

Correspondence between verbal and nonverbal behavior in an exercise room was taught to 4 13-year-old boys diagnosed with moderate mental retardation. Participants were asked prior to each exercise session which exercise machine(s) they intended to use. No contingencies on stating intentions (promising) were applied. Following the exercise session, participants were asked to say (report) which machine(s) they had used. Following the baseline condition, do-report correspondence training was introduced sequentially across participants. During do-report correspondence training, accurate reporting was reinforced. High rates of both do-report and promise-do correspondence were observed. Data were analyzed via a multiple baseline across subjects design and contingency-space analysis. Results are discussed with regard to observed changes in promise-do correspondence subsequent to observed changes in do-report correspondence.