What is Classical and Non-Classical Knowledge?

Mamardašvili’s ‘classical’ paradigm of knowledge is seen to be minimally based on extrapolations from Descartes’ classical philosophy to which Mamardašvili attributes features that rather anticipate his own post-classical ontology. The latter is oriented towards the primacy of perception as a subjective process, in which the self-conscious subject constructs the world, not as illusion, but as a ‘picture’ or ‘model’ (Wittgenstein’s Bild). By examining Mamardašvili’s definition of the ‘phenomenon’ against the␣background of Husserl’s ‘reduction’, Wittgenstein’s ‘object’ and the Freudian and post-structuralist psychoanalytic model of subjectivity, the paper arrives at the inference that Mamardašvili is essentially a post-Structuralist thinker who appropriates concepts from various critical and philosophical disciplines to construct his own multi-disciplinary theory of consciousness and perception.     

To Believe in Belief

Summary  Take the following version of scientific realism: we have good reason to believe that (some of the) current scientific theories tell us something specific about the underlying, i.e. unobservable, structures of the world, for instance that there are electrons with a certain electric charge, or that there are viruses that cause certain diseases. Popper, the rationalist, would not have adhered to the proposed formulation of scientific realism in terms of the rationality of existential beliefs concerning unobservables. Popper did not believe in belief. According to Van Fraassen, the empiricist, one may yet have a rational existential belief concerning unobservables, given a liberal notion of rationality of belief. In this paper I will investigate to what extent a reassessment of both Popper’s rejection of the rationality of belief and Van Fraassen’s reformulation of the rationality of belief, points towards a new and pragmatist dissolution of the ‘problem of scientific realism’.     

论中医院校学生专业思想教育的几个关键问题

我国高等中医药教育已取得了长足的进步,但对青年学生的专业思想教育还存在许多薄弱环节,影响了科学、严谨、求实、创新等大学校园文化精神的形成。中医院校学生的专业思想教育应贯穿于中医学科教育的全过程,处理好几个关键性问题:构建中医学理论体系的人文哲学基础;正确对待传统文化;把握中医学的思维特征;探索中医学的现代发展等,对广大师生均显得十分必要。     

悟践疗法与中国心理治疗本土化

中国心理学家在心理治疗本土化方面进行了许多尝试,其中开本土化之先河的是悟践疗法。从悟践疗法的发展可以了解在不同社会历史背景下中国心理治疗本土化的早期特征。悟践疗法的人性主义理论是中国心理治疗本土化的理论产物,强调人性是由生物性、心理性和社会性三方面融合的全方位、全息的整体。悟践疗法的认知与行为的有机结合是中国心理治疗本土化的实践特色。理论和实践证明:悟践疗法具有承前启后、与时俱进的历史和现实意义。     

中国逻辑史视野下的先秦易学与名辩学

19世纪以来的中国逻辑史研究,比照西方逻辑,仅仅将先秦的名辩学看成是中国逻辑史的主要部分。其间虽有对《周易》的涉及,但也是浅尝辄止。本文从《周易》经、传产生的年代,特别是《周易》经、传所蕴涵的逻辑内容与先秦名辩逻辑的代表人物孔子、惠施、邓析等人的思想对比,说明先秦易学逻辑对名辩逻辑产生了深刻的影响。得出《周易》的经、传发轫了中国古代逻辑中的推类理论,而名辩学尤其是墨家辩学的推类理论则是对自《周易》以来的推类逻辑传统的总结和提高的结论。     

大学生的阅读理解监控,阅读理解成绩及其相关因素

该研究选取90名大学生为被试,探索了阅读理解监控,阅读理解成绩及其相关因素。结果发现:大学生的阅读广度,阅读理解效能感和对所阅读材料的熟悉程度对其理解监控水平具有直接的影响作用;大学生的阅读理解监控,阅读广度和阅读材料的难度对其阅读理解成绩具有直接的影响作用;阅读广度同时经由阅读理解监控进而对阅读理解成绩具有间接影响作用。     

哲学性向、生活事件与精神信仰关系的研究

该文从实证的角度,探讨哲学性向、生活事件与精神信仰的关系。研究表明:1)哲学性向对宗教、神灵、金钱、家族崇拜起负向作用;对政治、国家和民族主义起正向作用。2)生活事件对神灵、生命和家庭起负向预测作用;生活事件通过与哲学性向的交互作用对民族信仰起预测作用。     

气质特征对学龄前儿童牙科治疗行为的影响

为探索气质特征对学龄前儿童牙科治疗行为的影响,本研究采用《中国学龄前儿童气质量表(CPTS)》测查了218名3~7岁首次接受牙科治疗儿童的气质特征,同时用Frankl Behavior Rating Scale(FBRS)对其牙科治疗行为进行评估。结果显示:适应性、趋避性及心境三个气质维度得分高的儿童出现牙科治疗行为问题几率大,其中适应性与牙科治疗行为问题相关性最大,气质类型为麻烦型、发动缓慢型儿童易出现牙科治疗行为问题,男孩较女孩更容易出现牙科治疗行为问题。本研究结果为临床儿童牙科医生如何应对有牙科治疗行为问题的儿童提供了理论依据,对如何进行牙科行为管理有一定的临床指导价值。     

“Put Your Money Where Your Love Is”: Parental Aid to Adult Children

Qualitative data are used to examine parents’ support to their adult children, and their motivations and feelings about it. The sample is 40 adult children and parents from four racial/ethnic groups: African-Americans, Asian-Americans, non-Latino Whites, and Latinos. Ideals of adult independence versus interdependence emerge as determinants of feelings about aiding adult children. The ambivalence concept provides the means to elucidate the tensions between these ideologies and children’s structurally shaped circumstances. Parental assistance to adult children was seen as acceptable for education, home ownership, and on behalf of young children, especially if the child was “working hard.” Parents still provided aid, however, even if these conditions were not met. In these situations, more intrafamilial tension characterized the aid transfer.     

Maternal beliefs concerning young children's private speech

The goal of this study was to understand maternal reports, beliefs, and attitudes about their young children's use of private speech. Mothers of 48 children between the ages of 3 and 5 participated in a semi‐structured interview in which they reported on the frequency and context of their child's use of private speech, maternal responses toward such speech use in children, and beliefs about the utility of such speech for children. Interviews were transcribed and responses coded. Mothers also completed surveys on children's self control and parenting style. Results indicated that practically all parents reported that their child engaged in private speech and that such speech was more likely to appear during fantasy play than during problem‐solving activities. Parents varied in their personal responses to children's self talk and, as a group, do not appear to actively discourage or encourage its use. Ignoring/allowing child private speech use was common and this response was positively associated with authoritative parenting. Parental reports of the frequency with which their child talks to himself were negatively associated with parental reports of children's self‐control. Crib speech, or bedtime monologue, was reported to be very common and was negatively associated with children's self‐control and positively associated with children's private speech use. Parents were uniformly positive in their belief that private speech serves important functions and that it helps young children during task activities. Copyright © 2006 John Wiley & Sons, Ltd.