论自省

自省具有双重源头:道德感情--或道德志向--和道德智慧.因此,一个人要做到经常且深刻的自省,一方面,必须提高自己的道德认识和道德智慧,树立诸如"美德乃是每个人获得幸福的必要条件"的道德信念;另一方面,必须扩充和强大"做一个有美德的人"的道德欲望、道德感情和道德志向,立志做一个君子、仁人乃至圣人.     

孤独症个体的谎言理解及其与对自我/他人错误信念理解的关系

选取言语智力匹配的孤独症个体（19名）、典型发展个体（20名）、智力迟滞个体（19名）为被试,动画呈现以言语和非言语信息为线索的两个谎言情景,考察了孤独症个体谎言理解中的谎言行为判断、真假信息辨别、谎言意图理解及其与自我/他人错误信念理解的关系。结果表明：（1）孤独症个体能够进行谎言行为判断,其困难主要表现在辨别真假信息及对谎言意图的理解上;（2）孤独症个体对他人错误信念理解越好,对真假信息辨别也越准确,而谎言意图理解则与对自我错误信念的理解有关;（3）谎言线索以言语或非言语方式呈现对孤独症谎言理解并无影响。     

事件合理性对句子阅读的影响

事件合理性在句子阅读中作用的研究有助于明确句子阅读时各种信息的时间整合进程, 进一步建构语言理解的系统构架。研究表明事件合理性会影响句子阅读。一方面, 句子阅读的很多研究方法都可以用来考察事件合理性; 另一方面, 事件合理性研究结果的解释可以补充句子理解机制。目前研究者们对事件合理性能否即时影响句子阅读存在争议, 而且影响事件合理性的因素有很多, 因此以后的研究应平衡好各种影响因素, 也可采用双语被试来研究句子合理性。     

幽默的社会理论及其应用研究

幽默的社会理论强调幽默在社会交往情境中娱乐基础上的交际功能,可更好地解释人们日常生活中的幽默现象。根据幽默的社会理论,研究者从幽默发出者的幽默创作、幽默接收者的幽默理解以及各种社会交往情境的幽默应用等角度来探讨幽默。文化背景对幽默的创作和理解具有重要影响,中西方幽默存在文化差异。最后指出社会理论框架下的幽默研究的不足并提出一些建议。     

The Realistic Actualization of the Moist Passion for Salvation and Its Historical Destination

The passion for salvation, as the spiritual motive of Moism, can be investigated concerning its actualization and historical evolution. Because of his lower class status, a passion for salvation arose in Mozi was at first emphasized in “universal love,” “identification with the superior,” and “will of heaven,” and then was later realized in the spirit of Shi Mo 仕墨, or Moist officials, who were impartial and incorruptible in the execution of their duties. When the officials became frustrated by the despotic powers, their passion then evolved into a spirit of Xia Mo 侠墨, or Moist knights, who never hesitated in helping people and upholding justice. And when Moist knights were finally rooted out by despotic powers, the only choice for Moists was to become Bian Mo 辩墨, or Moist sophists, specialists in “Major Illustration” (“Daqu” 大取) and “Minor Illustration” (“Xiaoqu” 小取). This development, however, ran contrary to its primary ideal. Still, both the impartial and incorruptible Moist officials and the righteous and courageous Moist knights represented an expectation deep inside people’s minds. Therefore, whenever social injustice worsened to a certain degree, the populist spirit of Moism was picked up as a weapon of critique. Thus, the actualization and evolution of this passion for salvation offers a constant mirror for populist thinking.     

On Being An Ink Blot: Disability Meets Euthanasia

Abstract :  People encountering the disabled often reveal in their reactions a distaste for disability that comes from pity rather than solidarity; when that pity is traced to its roots, such people are capable of urging the disabled toward a "merciful death," rather than offering any solidarity. The result is acceptance of euthanasia for the disabled. At stake is the difference between grace and works: for a disabled person by his or her mere presence reveals one's dependence on grace. But if one can "help" the disabled one, then one gains a sense of control that comes with works.     

Epistemic Presuppositions and their Consequences

Traditional epistemology has, in the main, presupposed that the primary task is to give a complete account of the concept knowledge and to state under what conditions it is possible to have it. In so doing, most accounts have been hierarchical, and all assume an idealized knower. The assumption of an idealized knower is essential for the traditional goal of generating an unassailable account of knowledge acquisition. Yet we, as individuals, fail to reach the ideal. Perhaps more important, we have epistemic goals not addressed in the traditional approach – among them, the ability to reach understanding in areas we deem important for our lives. Understanding is an epistemic concept. But how we obtain it has not traditionally been a focus. Developing an epistemic account that starts from a set of assumptions that differ from the traditional starting points will allow a different sort of epistemic theory, one on which generating understanding is a central goal and the idealized knower is replaced with an inquirer who is not merely fallible but working from a particular context with particular goals. Insight into how an epistemic account can include the particular concerns of an embedded inquirer can be found by examining the parallels between ethics and epistemology and, in particular, by examining the structure and starting points of virtue accounts. Here I develop several interrelated issues that contrast the goals and evaluative concepts that form the structure of both standard, traditional epistemological and ethical theories and virtue–centered theories. In the end, I sketch a virtue–centered epistemology that accords with who we are and how we gain understanding.     

Biohistorical Naturalism and The Symbol "God"

This article has two parts, as the title suggests. The first sketches what I call biohistorical naturalism, a naturalistic position in which it is emphasized that the historicocultural development of our humanity, particularly our becoming linguistic/symbolical beings, is as central to our humanness as the biological evolutionary development that preceded (and continues to accompany) it. Apart from such a biohistorical emphasis (or its equivalent), naturalistic positions cannot give adequate accounts of human religiousness. The second part suggests that, although it would not be consistent with biohistorical naturalism to continue thinking of God in the traditional supernaturalistic way as "the Creator," it would be quite appropriate to understand God as the ongoing creativity (of truly novel realities) manifest in the long history of the universe, particularly in the evolution of life on Earth.     

Religious Naturalism Today

Three questions are addressed. First, concerning the definition of naturalism, I accept the characterization by Rem Edwards (1972) but insist on a materialist or physicalist interpretation of these features. Second, the distinctive characteristic of my religious naturalism is an argument that although a theological position based on a physicalist ontology is constrained by physicalism, the ontology itself does not dictate theological content. Theological content can break free of ontology if this content is valuational rather than ontological. Such a valuational theism becomes possible when Rudolf Bultmann's and Fritz Buri's method of existentialist interpretation is wedded to Henry Nelson Wieman's naturalist conception of God. The knowledge of God in events of grace, therefore, is rooted in moments of creative transformation that are themselves always transformative. This approach makes possible a better approach to the problem of objectivity than Bultmann could achieve. Third, concerning the chief issues facing religious naturalism today, I argue that religious naturalists should more forthrightly confront the issue of ontological materialism and that the most pressing issue concerns thinking out more fully the religious or theological content to be ascribed to such a position after the nature of naturalism is resolved.     

Psychoanalytic Controversies: The relationship between psychoanalysis and schizophrenia

In this article, the author considers psychoanalysts' current attitudes towards schizophrenia. After early optimism of a psychoanalytic approach, interest has waned, other than in the field of first-onset psychosis. This was because of poor outcome figures and regarding schizophrenia as now having a biological, rather than psychological, base. The author argues that there is a paradox, because only psychoanalysis offers a framework for relating to psychotic patients in a way that helps them to make sense of their experiences. A framework is described, with clinical examples, to illustrate the application of analytic thinking to patients with schizophrenia. Psychoanalysis needs to revitalise its attitude to psychosis, as it has a significant contribution to make within general psychiatry, not least in the training of the next generation of psychiatrists.