试论老子的养生观

老子的养生观根植于其博大精深的哲学思想;老子的养生思想是我国古代养生思想的理论基础,几乎所有的养生家和医学家都受到其养生思想的影响,被后世诸多大家加以继承、借鉴和发扬;老子的养生观主要有“勤行自律”、“三分长寿法”、“静以养神”、“顺应自然”、“虚心实腹、弱志强骨”、“恬淡寡欲”、“淡泊名利、功成身退”和“咽津养生”。     

THE HUMAN BRAIN AND HUMAN DESTINY: A PATTERN FOR OLD BRAIN EMPATHY WITH THE EMERGENCE OF MIND

Abstract. The human brain combines empathy and imagination via the old brain which sets our destiny in the evolutionary scheme of things. This new understanding of cognition is an emergent phenomenon—basically an expressive ordering of reality as part of "a single natural system." The holographic and subsymbolic paradigms suggest that we live in a contextual universe, one which we create and yet one in which we are required to adapt. The inadequacy of the new brain—specially the left hemisphere's rational view of destiny—is replaced by a view of a new relatedness in reality in which human destiny comes from and depends upon the mutual interchange between the new brain (cultural knowledge) and the old brain (genetic wisdom) for the survival of what is significant to the whole systemic context in which we live.     

Is Putnam's Causal Theory of Meaning Compatible with Internal Realism?

Putnam originally developed his causal theory of meaning in order to support scientific realism and reject the notion of incommensurability. Later he gave up this position and adopted instead what he called ‘internal realism’, but apparently without changing his mind on topics related to his former philosophy of language. The question must arise whether internal realism, which actually is a species of antirealism, is compatible with the causal theory of meaning. In giving an answer I begin with an analysis of the content and metaphysical background of scientific realism. I show that it presupposes metaphysical realism and that Putnam's philosophical conversion is due to his becoming aware of the latter's incoherence. After giving a brief sketch of internal realism I conclude by arguing that within this new theoretical framework the causal theory of meaning loses its force as a weapon against incommensurability. This revised version was published online in August 2006 with corrections to the Cover Date.     

MISCONCEPTIONS OF THE SOCIAL SCIENCES

Abstract. Scholars in religious studies, or "religionists," often mischaracterize the social-scientific study of religion. They assume that a social-scientific analysis of the origin, function, meaning, or truth of religion either opposes or disregards the believer's analysis, which religionists profess to present and defend. I do not argue that the social sciences analyze religion from the believer's point of view. I argue instead that a social scientific analysis is more akin and germane to the believer's point of view than religionists assume. I single out seven mischaracterizations of the social sciences typically held by religionists.     

论疾病治疗的自然观

人体本身对各类疾病有着强大的自我抵制和修复能力,疾病的发生和康复有其自然的进展规律,治疗疾病的过程应遵循相关规律,并辅助人体的这些能力去促进机体的修复。而现实医疗中,人们在享受医学科技成果和医疗保障实惠的同时,常常伴有过度的医疗处置或过度忽视疾病的存在,从而影响疾病本身的自然康复进程,或加重病情,甚至造成二次伤害。本文从疾病治疗自然观的角度探讨了医生和患者在应对疾病时需了解的辩证思想,并就如何认识和应用疾病治疗的自然观去诊治疾病做一探讨。     

人格理论的系统发展观初探

文章以遗传论、精神动力论、学习论、特质论、社会文化及认知一情感系统理论为基础。利用系统科学中的系统论观点,对人格理论进行系统发展观分析。该观点将人格看作一个复杂的“大”系统,它包括外部系统和内部系统两部分。外部系统即外环境系统,内部系统则分为个体心理系统和个体行为系统,其核心是个体心理系统,它由认识系统、情意系统、自我系统及需要系统构成。人格的形成是内外两个系统相互作用、循环运动的结果。     

概念及概念结构研究新进展

近来有关归类和概念结构的研究与理论出现了两个方面的转变。第一个方面是从概念定义属性的假设 (经典观 )到概念表征属性的观点 (概率观 ) ;第二个方面是从概念以相似性组织的观点到概念围绕理论而组织的观点。本文综合概述了基于相似性和理论驱动的归类理论。     

易学与术数辨析

易学与术数之间存在千丝万缕的联系,但二者有基本的区别。从历史上看,易学与术数皆源于巫觋之术,而算命术则是术数中的一大门类。自学理上看,易学乃是揭示形而上之道的学问,术数是进行形而下应用操作的规则。但是术数中也蕴涵形上哲理,而且《周易》本为卜筮之书,要研究易学,难以绕开对术数的探讨。     

现代世界观中的意识及其哲学难题

人是具身心智的存在者,其存在方式独特性在于:他既依赖于物理形态的身体,又有存在论上不可还原性的主观性。因此如何在现代世界观中一致且完备地解释和理解人遂成了心智哲学的大问题。如果坚持现代世界观的基本立场一致性,那么对意识的解释和理解不可避免存在着"难问题"所界定的不完备性。人们大致从三个进路来处理不完备性的局面。然而,原则上它们都无法实现一致且完备的要求,因为这里存在一个根本的局限,即不可能通过认识论的方法在两种存在论形式(无和有)之间实现等价转换。尽管在认识论上这是一个悲观的结局,但另一方面它又是积极的,因为它显示了个体经验在存在论上是独一无二的。