中西哲学会通视野中生命教育的认知与实践

生命教育作为高等医学教育的一个重要组成部分,已经得到了广泛认可。然而,在现阶段由于实践上的片面强调以及理论上的粗浅阐释,关于生命教育的研究仍是处在一个有待深化与拓展的层次。而从哲学的视野开拓对生命教育的认知,进而从中西方哲学会通的视野深化这一认知并挖掘其思想传统与相互的共鸣之处,则是对这一现状的积极回应。它具有非常重要的必要性,也有助于深化对生命教育的认知与提升对生命教育的实践。     

Democratic Moral Education and the Gifts of the Holy Spirit

How far is Thomas Aquinas available for current discussions in political philosophy? While there are certainly things to be learned from him about our political preoccupations, the pedagogy of his moral teaching typically resists our familiar questions. This holds even when the question is put in terms that Thomas should recognize—say, as a question about the virtues appropriate for a democracy. Thomas not only gives different meanings to these terms, he moves political topics away from the center of theological attention and so organizes them very differently. A reader can notice these differences at many points but perhaps especially in the attention that Thomas gives in the Summa to the gifts of the Holy Spirit. His account of these gifts qualifies significantly what he says of virtue and suggests large limits on human agency, whether in ethics or in politics.     

Joseph Margolis on Pragmatism

This paper begins with a memoir of the author’s interactions with Joseph Margolis that delineates both Margolis’s importance as a teacher and their disagreements on aspects of American philosophy. It then turns to Margolis’s discussions of pragmatism as a philosophical movement, with an emphasis on his understanding of John Dewey. The paper considers, third, Margolis’s account of the decline and rebirth of pragmatism, the latter process attributed largely to the work of Richard Rorty. The paper concludes with an examination of what it sees as Margolis’s most valuable work: his explorations of the nature of the self and of human society.     

What is philosophy as a way of life? Why philosophy as a way of life?

Despite a recent surge of interest in philosophy as a way of life, it is not clear what it might mean for philosophy to guide one's life, or how a “philosophical” way of life might differ from a life guided by religion, tradition, or some other source. We argue against John Cooper that spiritual exercises figure crucially in the idea of philosophy as a way of life—not just in the ancient world but also today, at least if the idea is to be viable. In order to make the case we attempt to clarify the nature of spiritual exercises, and to explore a number of fundamental questions, such as “What role does reason have in helping us to live well?” Here we distinguish between the discerning and motivational powers of reason, and argue that both elements have limitations as guides to living well.     

ON THE BENEFITS OF PHILOSOPHY AS A WAY OF LIFE IN A GENERAL INTRODUCTORY COURSE

Philosophy as a way of life (PWOL) places investigations of value, meaning, and the good life at the center of philosophical investigation, especially of one’s own life. This essay argues that PWOL is compatible with general introductory philosophy courses, further arguing that PWOL-based general introductions have several philosophical and pedagogical benefits. These include the ease with which high-impact practices, situated skill development, and students’ ability to “think like a disciplinarian” may be incorporated into such courses, relative to more traditional introductory courses, as well as the demonstration of philosophy’s value to students by explicitly tying philosophical investigation to students’ own lives.     

Roles and Representations of Women in Early Chinese Philosophy: A Survey

An understanding of the roles and representations of women in classical Chinese philosophy is here derived from central texts such as the Analects, the Lienü Zhuan, and the I Ching. We argue that the roles of women during the classical period of Chinese philosophy tended to be as part of the “inner,” working domestically as a housewife and mother. This will be shown from three passages from the Analects. Women were represented as submissive and passive, as with the qualities ascribed to yin energy, and therefore as rightfully subordinate to men. However, despite representations of women in philosophy being thus at this time, there were exceptions, specific women who could take a male “outer” political role. The story of Jing Jiang from the Lienü Zhuan suggests that although women being involved in “outer” affairs were looked down on, there were still women who would be and who would occasionally get praised for doing so. This shows that it was realized, explicitly or otherwise, that women were capable of taking those roles, but also that they were not allowed to take such roles at that time.     

Does the philosophy of medicine exist?

There has been a great deal of discussion, in this journal and others, about obstacles hindering the evolution of the philosophy of medicine. Such discussions presuppose that there is widespread agreement about what it is that constitutes the philosophy of medicine.Despite the fact that there is, and has been for decades, a great deal of literature, teaching and professional activity carried out explicitly in the name of the philosophy of medicine, this is not enough to establish that consensus exists as to the definition of the field. And even if consensus can be obtained as to what constitutes the philosophy of medicine, this does not mean that it exists as a field.     

唯识心法之认识结构论

本文从现代心理学角度考察了唯识学之心法八识所建构的认识结构。     

The Knowledge Argument and Objectivity

In this paper I argue that Frank Jackson’s Knowledge Argument is better considered not as an argument against physicalism, but as an argument that objective theories must be incomplete. I argue that despite the apparent diversity of responses to the knowledge argument, they all boil down to a response according to which genuine epistemic gains are made when an individual has an experience. I call this the acquaintance response. I then argue that this response violates an intuitive stricture on the objectivity of theories. Therefore, the knowledge argument does show that objective theories cannot provide a complete understanding of the world. The result, however, is that both objective dualism and objective physicalism are refuted by the argument. In the end it is suggested that the notion of “subjective physicalism” is one that should be pursued.