郭店竹简《性自命出》之音乐美学论

《性自命出》为郭店楚简中一篇颇为重要的先秦儒家佚籍,篇中有论及音乐之源起、音乐之功能、音乐之宗旨等方面的内容,语焉不详,却与《乐记》等经典著作表现出既有相同,也有相异之处的音乐美学观念,对审视儒家音乐美学思想,具有一定的意义。     

论道家学派的音乐审美意识

道家学派理论面对忧患强调“天人合一”和解脱,因而具有浓郁的审美意识倾向。道家学派对“道”的体认也体现在对音乐本质的理解上。审美主体伴随着质态不尽相同的音乐过程,依次连缀形成“有声之乐”、“无怠之声”和“天乐”这三个层面的心理过程流时,这样的音乐才是老子所谓的“大音”,才是道家学派理想中的音乐。     

Right-Wing Authoritarianism, Attitude Salience, and Beliefs about Matters of Fact

Previous investigations have demonstrated a relationship between endorsement of right-wing authoritarian (RWA) ideology and attitudes toward social and societal issues (e.g., abortion, drug use, affirmative action, and homosexuality). By contrast, the present studies examined the relationship between RWA and beliefs about matters of fact bearing on such issues (e.g., estimates of the prevalence of third trimester abortions, AIDS, concealed weapons). Studies 1 and 2 supported the propositions that high-RWA and low-RWA participants would show differences in their informational beliefs about sociopolitical matters consistent with differences in their respective ideologies and consistent with their putative differential cynicism about human nature. Study 3 demonstrated that the relationship between RWA and informational beliefs is amplified by the heightened salience of attitudes toward the targets of those beliefs.     

直感判断力:理解儒学的心之能力

Mou Zongsan incorrectly uses Kant’s practical reason to interpret Confucianism. The saying that “what is it that we have in common in our minds? It is the li 理 (principles) and the yi 义 (righteousness)” reveals how Mencius explains the origin of li and yi through a theory of common sense. In “the li and the yi please our minds, just as the flesh of beef and mutton and pork please our mouths,” “please” is used twice, proving aesthetic judgment is necessary to understanding Mencius. An analysis of Zhu Xi and Wang Yangming’s ideas will show that Confucianism should be interpreted by appealing to aesthetic judgment, and a discussion of Kant’s theory of judgment and Gadamer’s critique of Kant’s theory will support the same point. The conclusion is that Chinese moral philosophy should be interpreted through aesthetic judgment.     

Towards Gratitude to Nature: Global Environmental Ethics for China and the World

This paper asks what should be the basis of a global environmental ethics.As Gao Shan has argued,the environmental ethics of Western philosophers such as Holmes Rolston and Paul Taylor is based on extending the notion of intrinsic value to that of objects of nature,and as such it is not very compatible with Chinese ethics.This is related to Gao's rejection of most—if not all—Western "rationalist" environmental ethics,a stance that I grant her for pragmatic reasons (though I remain neutral about it theoretically).Gao argues that the Daoist notion of living in harmony with nature can instead become the basis of a Chinese environmental ethics.However,the involved Daoist conception of living in harmony with nature is,in my view,based on an aesthetic property.The paper argues that despite the appeal of the Daoist view for a Chinese environmental ethics,an aesthetic property cannot provide the basis for a global environmental ethics.The paper also considers another version of Daoist environmental ethics,which does not rely on an aesthetic notion,but I argue that it too fails as such a candidate.As an alternative,the paper considers and applies contemporary Western thinkers on gratitude (such as Robert Emmons and Elizabeth Loder),proposing that gratitude to nature (environmental gratitude)can indeed provide the needed basis.     

审美概念理解对审美感性水平影响的实验探索

通常认为审美理性对审美感性有消极影响。这至少对认知心理学和人工智能的研究与发展形成了一种障碍。本研究以审美概念理解作为审美理性活动的典型式,对二者的实际关系进行探索。实验对象分为A类普通被试和B类艺术专业被试。结果表明：无论是否通过专门的审美概念学习训练,实验组和对照组的审美概念理解与审美感性水平的发展都呈共同上升趋势：通过学习训练,审美概念理解程度有显著提高,且显著有助于AB两类被试审美感受总水平提高;审美概念理解的“合理性”（正确性与精确性）是对审美感性各因素影响的显著因子,而其“事实例举”对于审美感性中的审美感知、审美联想、审美情感等是显著因子。A类小学5年级被试的审美感知和审美情感、B类大学美术专业2年级被试的审美感知,实验前后无显著差异,这表明审美理性对审美感性所具有的积极影响,在一定条件下是有限的。     

The Body Stripped Down

Abstract— According to terror management theory, cultural beliefs and standards provide protection from fears associated with mortality by convincing individuals that their existence matters more than that of any mere mortal animal. The body threatens the efficacy of such mechanisms by reminding us that we are animals nonetheless, and therefore fated to death. I present research demonstrating that existential concerns contribute to uneasiness with the body, especially regarding sex, and also to pervasive concerns with how the body measures up to cultural standards, most obviously regarding women's appearance. These findings show that in effort to defend against threats associated with the body's physicality, people may deny themselves pleasure and endanger their health.     

Understanding the Dark Side of Costly Punishment: The Impact of Individual Differences in Everyday Sadism and Existential Threat

In public goods situations, a specific destructive behaviour reliably emerges when individuals face the possibility of costly punishing others: antisocial punishment, that is, costly punishing cooperative individuals. So far, however, little is known about the individual differences and situational factors that are associated with the dark side of costly punishment. This research deals with this shortcoming. We argue that antisocial punishment reflects the basic characteristics of sadism, namely, aggressive behaviour to dominate and to harm other individuals. We further argue that antisocial punishment may reflect a type of behaviour that allows for the maintenance of self‐esteem (through aggressively dominating others). Therefore, we expect that individuals who report a disposition for everyday sadism are particularly likely to engage in antisocial punishment when their self has been threatened (by thinking about one's own death). In a study (N = 99), we found empirical support for this assumption. The present research contributes to a better understanding of antisocial punishment and suggests that sadistic tendencies play a crucial role, especially when the self is (existentially) threatened. Copyright © 2015 European Association of Personality Psychology