"人造美女"热的冷思考

"人造美女"是对美的本质的亵渎,是对女性价值全面性的否定,同时也是对医学人道主义和医学伦理基本原则的全面践踏.作为一名医务工作者,应该避免经济利益的驱动,全心全意地践行医德誓言,把治疗伤疾、维护人们的身心健康作为自己的神圣信条和基本准则.     

中医要有自己的金标准

中医作为一门古代科学,它有自身的科学方法,最主要的是信息处理的方法.应当遵循中医本身的客观规律,运用现代信息处理技术研究中医,逐步建立中医自己的金标准.     

中西人格心理思想之比较研究

该文通过跨文化、跨时间比较的方式,讨论了中国古代人格心理思想与西方人格心理理论的异同。采取的研究纬度主要有：人格理论的出发点,归宿,理论类型,理想人格标准以及研究方法。中西人格心理思想都以人性为出发点和理论依据,但中国是以人性的优点、人性的可塑性为出发点,而西方是以人性的弱点、人性的易碎性为出发点;都以经世致用为最基本之归宿,都看到了人格的整体性和可分性,有着类型大体相同的各种人格理论;都十分关注理想人格,但标准却不尽相同。     

Skeptical Parasitism and the Continuity Argument

Abstract: Recent literature on skepticism has raised a nearly univocal voice in condemning skeptical argumentation on the grounds that such argumentation necessarily involves our adopting some nonordinary or unnatural perspective. Were this really so, then skeptical conclusions would not speak to us in the way in which skeptics think they do; we would be “insulated” from any such conclusions. I argue that skeptical argumentation need not rely on any nonordinary or unnatural standards. Rather, the skeptic's procedure is to offer a critique from within. Having given my argument for this claim (which I call the Continuity Argument), I consider and respond to two important objections. I conclude that the skeptic has a powerful meta‐argument to be deployed in defending the legitimacy of his skeptical conclusions against the slings and arrows of (those I call) the half‐true theorists.     

长安西仁村陶拍数字卦解读

长安西仁村西周时期陶拍上的数字卦来源于《周易》类的筮书,其筮数脱胎于阴阳爻画,其6卦 二二相耦,分为3对覆卦,可能是出于覆体为占的需要。     

Secular Tolerance? Anti‐Muslim Sentiment in Western Europe

The literature about secularization proposes two distinct explanations of anti‐Muslim sentiment in secularized societies. The first theory understands it in terms of religious competition between Muslims and the remaining minority of orthodox Protestants; the second understands it as resulting from value conflicts between Muslims and the nonreligious majority. The two theories are tested by means of a multilevel analysis of the European Values Study 2008. Our findings indicate that, although more secularized countries are on average more tolerant towards Muslims and Islam, strongest anti‐Muslim attitudes are nonetheless found among the nonreligious in these countries.     

What Kind of Normativity is the Normativity of Grammar?

The overall goal of this article is to show that aesthetics plays a major role in a debate at the very center of philosophy. Drawing on the work of David Bell, the article spells out how Kant and Wittgenstein use reflective judgment, epitomized by a judgment of beauty, as a key in their respective solutions to the rule‐following problem they share. The more specific goal is to offer a Kantian account of semantic normativity as understood by Wittgenstein. The article argues that Wittgenstein's reason for describing language as a collection of language games is to allow for a perspective that shows those games as internally purposive without any extralinguistic purpose. This perspective also allows for that union of the general rule and its particular application in practice that the original paradox of rule‐following is wanting.     

Beauty,the social network1

Aesthetic values give agents reasons to perform not only acts of contemplation, but also acts like editing, collecting, and conserving. Moreover, aesthetic agents rarely operate solo: they conduct their business as integral members of networks of other aesthetic agents. The consensus theory of aesthetic value, namely that an item’s aesthetic value is its power to evoke a finally valuable experience in a suitable spectator, can explain neither the range of acts performed by aesthetic agents nor the social contexts in which they operate. This paper proposes a new theory of aesthetic value specifically to explain facts about the sociality of aesthetic agents.     

Mapping Lay Perceptions of Contemporary Global Culture and Its Ideological and Political Correlates

Despite growing interest, the content and political correlates of contemporary global culture remain to be systematically explicated. Global culture is argued to be an extension of American‐Western culture, and thus, to propagate an economically conservative agenda alongside a liberal‐progressive social agenda. These conflicting emphases require the decomposition of conservatism into its economic and social facets, as suggested by the dual‐process motivational (DPM) model. The current studies tested lay perceptions of this global culture and its political correlates, within a Jewish Israeli context. Studies demonstrated that the global culture cluster together with Western culture (Preliminary Study and Study 1) to form a globalized‐Western culture (GWC). Endorsement of GWC was found to positively associate with economic conservatism and through its mediation with SDO (Studies 1 and 2). Contrarily, social conservatism, best indexed by RWA (Study 1), and negative evaluations of gender unorthodoxy (Study 2), was demonstrated to link with lower endorsement of GWC. The results are discussed in the context of Jewish‐Israeli society, and future directions for a political psychology of globalization are suggested.     

Reflections of the student teacher

This paper explores the concept of reflection and its changing role in the journey of the student teacher. It presents part of the findings of a year-long investigation into the reflective practice of student teachers during their training year. Specifically, it investigates the reflections of the student teachers’ lessons during the PGCE (Post/Professional Graduate Certificate of Education) year at a higher education institution (HEI) in England. The strengths and weaknesses of the student teachers’ lessons are analysed and how these reflections change as they reach Newly Qualified Teachers (NQT) status.