"以易释史"——邵雍咏史诗的一大特征

邵雍是文学家、史学家、易学家,他的咏史诗则是他文史哲研究领域交叉的产物,他的咏史诗表现出了“以易释史”的特点,具体表现为“履霜冰至”与“否极泰来”的思想,“恩患防豫”与“知几如神”的思想,“顺动致豫”与“吉凶由人”的思想和“各行其位”与“时行时止”的思想等四个方面。这是研究他的思想的一个较好的切入点。     

What’s Wrong with Motive Manipulation?

Consider manipulation in which one agent, avoiding force, threat, or fraud mobilizes some non-concern motive of another so as to induce this other to behave or move differently than she would otherwise have behaved or moved, given her circumstances and her initial ranking of concerns. As an instance, imagine that I get us to miss the opening of a play that I have grudgingly agreed to attend by engaging your sublimated compulsive tendency to check the stove when we are halfway to the theatre. Such motive manipulation is, I take it, widely regarded as morally worrisome. If it really is morally worrisome, then we should be able to explain adequately why it is so. But existing condemnations of manipulation come up short in this regard. In this paper, I develop and defend a more plausible account of the moral status of this phenomenon.

两宋史事易学的演变与发展特征

援史释《易》成为宋儒解《易》的常用方式,虽然此种注《易》方式并不始于宋代,但大量用史在宋代易学阐释中表现的尤为突出。究其原因,当与宋代儒学复兴、史学发展以及宋代士人的政治观念有着密切的联系。北宋与南宋的史事易学又呈现出明显的不同,北宋援引史事是出于解说义理的需要,而南宋则用史事解证卦爻辞,直接将《周易》视为一部极具历史借鉴及指导意义的经典。南宋卦卦有史的《周易》阐释并不是一朝一夕形成的,而是北宋援引史事以证易理的继承与发展。     

有限理性存在者的公民伦理——兼论康德《历史理性批判文集》的公民伦理思想

本文力图把康德的公民伦理思想置于其历史理性的理论框架之中来思考其限度及趋向。在康德历史理性的言说中,公民在康德那里作为“有限的理性存在者”,它是自我作为有限存在者“并非无拘”。康德对于用“有限理性存在者”来对其公民伦理思想进行限定,一方面基于康德公民伦理思想是道德形而上学的实践理性理论,另一方面出于他对卢梭的法权哲学原则的呼应。从价值趋向、交往结构、制度规范、内在德性、权利属性、外在环境等方面对康德的公民伦理思想展开分析,可以察知康德公民伦理思想的趋向也体现为世界公民状态。     

SCIENTIFIC AND RELIGIOUS APPROACHES TO MORALITY: AN ALTERNATIVE TO MUTUAL ANATHEMAS

Abstract Many people today believe that scientific and religious approaches to morality are mutually incompatible. Militant secularists claim scientific backing for their claim that the evolution of morality discredits religious conceptions of ethics. Some of their opponents respond with unhelpful apologetics based on fundamentalist views of revelation. This article attempts to provide an alternative option. It argues that public discussion has been excessively influenced by polemics generated by the new atheists. Religious writers have too often resorted to overly simplistic arguments rooted in literalist approaches to the Bible and the religious traditions. More historically conscious methods can avoid implausible claims about both religion and science.     

Antecedents of children's physical activity intentions and behaviour: Predictive validity and longitudinal effects

Abstract

This study examined the predictive validity and time-lagged relationships in a model of children's physical activity intentions, attitudes, perceived behavioural control (PBC), behaviour and past behaviour using the Theory of Planned Behaviour (TPB; Ajzen, 1985) as a framework. In Study 1, 386 children aged 12–14 years completed measures of intentions, attitudes, subjective norm, PBC and past behaviour. Their physical activity behaviour was assessed one week later. Structural equation analyses supported the construct and predictive validity of the TPB with the exception of subjective norms which did not predict intentions. In Study 2,70 children completed measures of their physical activity attitudes, intentions, PBC and past behaviour. Attitudes, intentions, PBC and recent behaviour were re-assessed five weeks later. The cognitions demonstrated a moderate degree of stability over time and there were some cross-lagged effects between attitudes and PBC. Past behaviour demonstrated additive rather than attenuating effects. These results support the use of the TPB cognitions and past behaviour as a framework to examine children's physical activity behaviour.     

What’s in a name? Psychology’s ever evasive construct

We explore in broad terms the uses of the construct concept in psychological and related scientific discourses. First, we provide a brief history of the origins and development of the concept ‘construct.’ We then describe past and current definitions and/or uses of ‘construct’ and attempt to draw out certain conceptual implications of these uses. Finally, we highlight and attempt to clarify several core conceptual confusions that surround the use of ‘construct’ in psychology.     

Invited commentary on the interview with Jan Stensson

Abstract

The potential of psychoanalysis as social criticism is explored in the context of the major social divides of gender, sexual orientation, race, social class, and ethnicity. It is argued that these divides play central roles in constructing individual psyches, and that their influence is inseparable from other social/ familial forces. Further, analyst and patient alike, inevitably enact the imperatives of class, race, gender, and sexuality in the analytic dyad. It is crucial that psychoanalytic theory be extended to account for the formative power of these cultural categories both in the construction of individual identity, and on the course of analytic work. Further, individual psychoanalysts must be aware of cultural countertransference in the analytic engagement. Finally, as a profession we have an obligation publicly to oppose the destructive imperatives of our economic, political, and social systems in the interest of individual and community psychic well-being.     

Socratic Courage in Plato's Socratic Dialogues

This article considers Socrates's conception of courage in Plato's Socratic dialogues. Although the Laches, which is the only dialogue devoted in toto to a pursuit of the definition of courage, does not explicitly provide Socrates's definition of courage, I shall point out clues therein which contribute to an understanding of Socrates's conception of courage. The Protagoras is a peculiar dialogue in which Socrates himself offers a definition of courage. Attending to the dramatic structure and personalities of the dialogue, I will point out that Socrates does not commit to the definition and that the hedonism and the definition of courage are used to disclose Protagoras's confusion regarding virtue. Following one of the clues within the Laches I will turn to the Apology and indicate Socrates's conception of courage which is based on his awareness of lack of knowledge of death and his religious conviction that nothing will happen for the good in life or in death. Finally I will show that such conception of Socratic courage satisfies the criteria in the Laches.