Re‐examining Human Dignity in Literary Texts: In Seeking for a Continuous Dialogue Between the Conceptual and the Empirical Approaches

The article deals with the treatment of human dignity in three novels: The Ballad of Narayama (1956) by Shichiro Fukasawa; Never Let Me Go (2005) by Kazuo Ishiguro; and Still Alice (2007) by Lisa Genova. The article argues for a rich understanding of human dignity, an understanding that cannot be reduced to rigid principles. Cultural forms, imagination, and fantasy employed in literary fiction allow us to see this richness.     

Relationships,Human Nature,and the Four “Words” of Inspector Gamache1

The Inspector Gamache mysteries by Louise Penny are very popular, in no small part because of the appeal of the main character, Chief Inspector Armand Gamache. However, another main draw of the series is the small set of recurring main characters. In this article, I delve deeply into their lives and relationships, using as a lens the four sayings of Gamache as a means of illuminating both the brokenness and grace that characterize human relationality.     

Embodying Confident Agency: Luther's “Three Estates” as a Resource for Virtue Theory

Martin Luther's social writings (volumes 44–47 in the American edition) provide a robust account of human agency that might help Lutheran social ethics address contemporary crises of confidence. When Luther addresses concrete moral issues, he enriches his two‐kingdoms frame with a focus on particular social roles such as ruler, merchant, soldier, parent, etc. This (often tacit) “three‐estates” approach creates room for a distinctly Lutheran contribution to contemporary virtue theory by focusing on the functions served by particular social roles more than on individual self‐chosen pathways of moral improvement. It also supports a prophetic affirmation of vocation against the contemporary breakdown of expectations and confidence in social roles.     

Remote Limb Ischemic Conditioning at Two Cuff Inflation Pressures Yields Learning Enhancements in Healthy Adults

The authors tested whether 2 doses of remote limb ischemic conditioning (RLIC), induced via blood pressure cuff inflation, enhanced motor and cognitive learning to an equal extent, and explored a panel of blood biomarkers of RLIC. Thirty-two young adults were randomized to 3 groups and underwent a 7-day protocol of RLIC/sham followed by motor and cognitive training, with follow-up. Both RLIC groups had greater motor learning and a trend toward greater cognitive learning compared with the sham group. RLIC at the lower inflation pressure was as effective as RLIC with the higher inflation pressure. No significant candidate blood biomarkers were found. RLIC could be a well-tolerated method to enhance learning and improve rehabilitation outcomes in people with neurological conditions.     

HUMAN PHENOTYPIC MORALITY AND THE BIOLOGICAL BASIS FOR KNOWING GOOD

Co‐creating knowledge takes a new approach to human phenotypic morality as a biologically based, human lineage specific (HLS) trait. Authors from very different backgrounds (anthropology and biology, on the one hand, and astronomy, philosophy, and theology, on the other) first review research on the nature and origins of morality using the social brain network, and studies of individuals who cannot “know good” or think morally because of brain dysfunction. They find these models helpful but insufficient, and turn to paleoanthropology, cognitive science, and neuroscience to understand human moral capacity and its origins long ago, in the genus Homo. An unusual narrative capturing “morality in action” takes the reader back 900,000 years, and then the authors analyze the essential features of moral thinking and behavior as expressed by early and later species on our lineage. In what has primarily been the province of philosophers to date, the authors’ morality model is presented for further scientific testing.     

THE PROBLEM OF “GOD” IN PSYCHOLOGY OF RELIGION: LONERGAN'S “COMMON SENSE” (RELIGION) VERSUS “THEORY” (THEOLOGY)

The emphasis on God in American psychology of religion generates the problem of explaining divine‐versus‐natural causality in “spiritual experiences.” Especially “theistic psychology” champions divine involvement. However, its argument exposes a methodological error: to pit popular religious opinions against technical scientific conclusions. Countering such homogenizing “postmodern agnosticism,” Bernard Lonergan explained these two as different modes of thinking: “common sense” and “theory”—which resolves the problem: When theoretical science is matched with theoretical theology, “the God‐hypothesis” explains the existence of things whereas science explains their natures; and, barring miracles, God is irrelevant to natural science. A review of the field shows that the problem is pervasive; attention to “miracles”—popularly so‐named versus technically—focuses the claims of divine‐versus‐natural causality; and specifications of the meaning of spiritual, spirituality, science, worldview, and meaning itself (suffering that same ambiguity: personal import versus cognitive content) offer further clarity. The problem is not naturalism versus theism, but commonsensical versus theoretical thinking. This solution demands “hard” social science.     

NAMING THE HUMAN ANIMAL: GENESIS 1–3 AND OTHER ANIMALS IN HUMAN BECOMING

Recently the paleoanthropologist Pat Shipman has proposed what she calls the animal connection as the human trait that connects all other traits. Theologians and biblical scholars have proposed many relational, functional, and ontological interpretations of the image of God in humans and human nature, but have generally not included a connection with animals. Genesis 1–3, however, weaves human and animal creation in a variety of ways, and Adam's naming of other species implies they are understood as family or kin. Thus Genesis 1–3 understands a relationship with other animals as integral to human becoming and uses family or kinship as a root metaphor for human–animal relations.     

A tale of two processes: On Joseph Henrich’s the secret of our success: How culture is driving human evolution,domesticating our species,and making us smarter

We situate Henrich’s book in the larger research tradition of which it is a part and show how he presents a wide array of recent psychological, physiological, and neurological data as supporting the view that two related but distinct processes have shaped human nature and made us unique: cumulative cultural evolution and culture-driven genetic evolution. We briefly sketch out several ways philosophers might fruitfully engage with this view and note some implications it may have for current philosophic debates in moral and political theory and over the nature of extended cognition. We end by noting how Henrich’s view of the source of cultural design and innovation, and the prominence of place he gives to the extended process of cultural evolution, cuts against a cluster of broad but common views about human minds, recasting putative bugs as features and indicating that many of the distinctive features of our individual minds evolved to allow them to be effective cogs in the larger, more productive cultural machine.     

In the Vicinity of the Human

Abstract

Beginning with the situated character of the question concerning the human, this paper argues that the problem of the human is itself inextricably bound to the problem of situation or place. Consequently, any genuine philosophical anthropology must take the form of a philosophical topology. This line of argument is developed through the work Abraham Heschel, Martin Heidegger, Martin Buber, and also Helmut Plessner.     

国际合作中知情同意面临的难题及思考

目前在医学研究的国际合作中,知情同意原则在实施中出现了许多争议和难题.结合一些典型案例,对知情同意的跨文化研究、知情同意表格的误解以及保护受试者与自由研究之间的权衡等问题进行了深入地分析.指出:加强交流、相互尊重、求同存异是解决跨文化研究的必由之路;严格审查、加强监管是避免知情同意流于形式的重要手段;鼓励与防范并举才能达到双赢的局面.