论马克思的实践——社会生产关系本体论

For a long time, under the influence of traditional Western philosophy, Orthodox interpreters have distorted Marx’s philosophy as the ontology of matter, thereby concealing the essence of Marx’s philosophy, and eliminating the fundamental difference between Marx’s philosophy and traditional philosophy. This paper proposes that Marx’s philosophy is not the ontology of matter, but on the contrary, by examining the ontology of matter, Marx put forward his own ontological theory, i.e., the ontology of the praxis-relations of social production, by which Marx linked the realms of phenomenon and essence, revealing the content and essence of his philosophy. __________ Translated by Kong Hui from Zhexue yanjiu 哲学研究 (Philosophical Researches), 2008, (3): 3–11     

儒家文化对当前中国心理健康服务实践的影响

心理健康服务是以心理学的理论和方法为主导来维护与促进人们心理健康的活动。它与个人的心理因素和社会文化因素有必然联系, 中国心理健康服务植根于中国文化的土壤之中, 它本身就是文化的产物。而儒家文化作为中国社会的主流文化, 它在中国心理健康服务过程中具有表征、构建、指导、唤起功能; 对心理健康服务者和被服务者的人格、应对方式以及服务态度和行为产生直接和间接影响。中国心理健康服务模式与儒家文化传统的关系问题实际上涉及的是心理健康服务与文化的普遍性与特殊性问题。构建适合中国文化土壤的心理健康服务体系需要研究儒家文化传统对心理健康服务模式的观念、理论及实践操作层面的作用和影响。     

Frege,Boolos, and Logical Objects

In this paper, the authors discuss Frege's theory of logical objects (extensions, numbers, truth-values) and the recent attempts to rehabilitate it. We show that the eta relation George Boolos deployed on Frege's behalf is similar, if not identical, to the encoding mode of predication that underlies the theory of abstract objects. Whereas Boolos accepted unrestricted Comprehension for Properties and used the eta relation to assert the existence of logical objects under certain highly restricted conditions, the theory of abstract objects uses unrestricted Comprehension for Logical Objects and banishes encoding (eta) formulas from Comprehension for Properties. The relative mathematical and philosophical strengths of the two theories are discussed. Along the way, new results in the theory of abstract objects are described, involving: (a) the theory of extensions, (b) the theory of directions and shapes, and (c) the theory of truth values.     

Natural Numbers and Natural Cardinals as Abstract Objects: A Partial Reconstruction of Frege" s="" grundgesetze="" in="" object="" theory"="

In this paper, the author derives the Dedekind–Peano axioms for number theory from a consistent and general metaphysical theory of abstract objects. The derivation makes no appeal to primitive mathematical notions, implicit definitions, or a principle of infinity. The theorems proved constitute an important subset of the numbered propositions found in Frege"s Grundgesetze. The proofs of the theorems reconstruct Frege"s derivations, with the exception of the claim that every number has a successor, which is derived from a modal axiom that (philosophical) logicians implicitly accept. In the final section of the paper, there is a brief philosophical discussion of how the present theory relates to the work of other philosophers attempting to reconstruct Frege"s conception of numbers and logical objects.     

ISOLATING THE INDIVIDUAL: THEOLOGY,THE EVOLUTION OF RELIGION,AND THE PROBLEM OF ABSTRACT INDIVIDUALISM

Debates about the theological implications of recent research in the cognitive and evolutionary study of religion have tended to focus on the question of theism. The question of whether there is any disagreement about the conceptualization of the individual human being has been largely overlooked. In this article, I argue that evolutionary and cognitive accounts of religion typically depend upon a view of cognition that conceptually isolates the mind from its particular social and physical environmental contexts. By embracing this view of the mind, these accounts also unwittingly embrace an abstract individualist view of individual personhood that Christian theologians have explicitly battled against. Taken as a whole, the field leaves sufficient room for supplementary theories that are compatible with theological accounts of the relational individual, but in practice, no effort has been made to engage, or even to accommodate, any other view of individual personhood.     

Liberalism,Abstract Individualism,and the Problem of Particular Obligations

In the following I take issue with the allegation that liberalism must inevitably be guilty of ‘abstract individualism’. I treat Michael Sandel’s well-known claim that there are ‘loyalties and convictions whose moral force consists partly in the fact that living by them is inseparable from understanding ourselves as the particular persons we are’ as representative of this widely held view. Specifically, I argue: (i) that Sandel’s account of the manner in which ‘constitutive’ loyalties function as reasons for action presupposes the possibility of there being (what I call) ‘underivable particular obligations’, but that such obligations are, in fact, a logical impossibility; and (ii) that Sandel’s account of the self as necessarily ‘encumbered’ presupposes an account of personal identity which confuses identification with definition, and which is, therefore, fundamentally flawed. For their constructive and insightful comments on an earlier draft of this paper, I owe a special debt of gratitude to the following: Clare Chambers, Roger Crisp, Cécile Fabre, Paul Kelly, David Lloyd-Thomas. Thanks also go to Res Publica’s two anonymous referees.     

The Situational Context <Emphasis Type="Italic">on the Nature of Political Philosophy</Emphasis>

Rationalism in political philosophy is the view that politics should be governed by moral principles and that those principles can and should be justified independently of the situations and circumstances that make up political reality. This traditional view of political philosophy implies that the meaning of right political action is determined by moral principles the rational authority of which derives from abstract philosophical reasoning, not from the situations and circumstances that are the substance of political reality. In this essay I argue that rationalist moralities must presuppose the understanding of particular situations and circumstances for their meaningful and correct interpretation. This means, I argue, that the rightness of political judgement and action is immanent in particular situations, not in abstract moralities. And this, I argue, suggests a shift from the traditional view of political society as the embodiment of abstract principles, towards a view of political society as the embodiment of the activity of situational judgement. A society worth hoping for, then, is one in which we can live in the light of our understanding of the situations and circumstances that are the substance of everyday life, rather than in the shadow of abstract moralities. Such a society would be sensitive to the particularities and complexities of political reality, but at the same time it does not succumb to moral relativism and skepticism.     

Children's understanding of human and super-natural mind

Barrett, Richert, and Driesenga [Barrett, J. L., Richert, R. A., & Driesenga, A. (2001). God's beliefs versus mother's: The development of nonhuman agents concepts. Child Development, 72(1), 50–65] have suggested that children are able to conceptualize the representational properties held by certain super-natural entities, such as God, before they achieve representational understanding of the human mind. The two experimental conditions of the present study aimed at cross-checking the above suggestion. One hundred and twenty children aged from 3 to 7 years were involved in both conditions. In the first, a modified perspective-taking and appearance-reality task, similar to that adopted in Barrett et al.'s study, was used. The task in the second addressed another aspect of representational understanding of the human mind, that is, the early emerging of the rule that knowledge is constrained by perception. The results of the study showed that younger children systematically treat God as a human protagonist regarding the representational properties they possess. Moreover, it was found that children are able to reason, accurately, about God's representational properties, only upon reaching their 5th year of age, when their representational understanding of the human mind becomes stable and robust.