Shared Values of Humanity Are the Ethical Foundation for Building a Human Community with a Shared Future

On the basis of recognizing the diversity of cultures and civilizations in the world and the existence of different values among people of different nations, regions, and countries, the shared values of humanity pursue after the largest common ground and greatest convergence of values of all mankind. Shared values of humanity are the deep cultural structure of a human community with a shared future, and value and ethical consensus is necessary to form at the global level to promote the building of a human community with a shared future. Shared values of humanity embody the public good of all peoples and countries in the world in the fields of common interests, needs, and development, serve as the ethical guidelines for reconstructing the rules for interaction and order of communication of the international society in the era of globalization, and represent the ethical vision for the development of a human community with a shared future. Shared values of humanity lay the ethical foundation for promoting the construction of a human community with a shared future. Specifically, peace and development represent the ethical consensus on the survival of the community; fairness and justice advocate the new ethical consensus on international relations formed within the framework of the community; and democracy and freedom demonstrate the political-ethical consensus of the community.     

Embodied and Embedded Morality: Divinity, Identity, and Disgust

Our understanding of human morality would benefit from an integrated interdisciplinary approach, built on the assumption that human beings are multidimensional unities with real, irreducible, and mutually interdependent spiritual, relational, emotional, rational, and physiological aspects. We could integrate relevant information from neurobiological, psychosocial, and theological perspectives, avoiding unnecessary reductionism and naturalism. This approach is modeled by addressing the particular limited role of disgust in morality. Psychosocial research reveals disgust as a universal emotion that enables evaluation and regulation of certain moral behaviors and is involved in cultural identity. Theologically, many religious traditions, including the Judeo‐Christian, use disgust in conjunction with moral codes designed to preserve purity and communal identity as the people of God. The concept of natural moral law suggests that morality is embodied in human nature. Neurobiology is beginning to trace the neural circuitry involved in disgust and in moral evaluation, suggesting that emotions are a necessary basis for moral judgment and revealing intriguing relationships between disgust, morality, and other aspects of the psyche. Several problems that arise within these disciplines and at their intersections are identified. Extension of the model to other aspects of human morality would further illuminate our understanding of morality without sacrificing its complexity and richness.     

Separating the wheat from the chaff: does discriminating between diagnostic and nondiagnostic information eliminate the dilution effect?

The dilution effect refers to the finding that judgments are often unduly influenced by nondiagnostic information, producing regressive judgment. Because the dilution effect is a problem in various domains, strategies to control the impact of nondiagnostic information were explored by drawing on a perceptual and a conversational account of the dilution effect. Three experiments (n = 259) demonstrate that explicit instructions to discriminate between diagnostic and nondiagnostic information did not reduce the dilution effect. Rather, consistent with a perceptual explanation but not consistent with a conversational explanation, the dilution effect disappeared only when participants engage in perceptual control, that is, when they actively remove nondiagnostic pieces of information before making a judgment. Copyright © 2004 John Wiley & Sons, Ltd.     

比较基因组学研究与应用中的辩证思维

比较基因组学是人类基因组计划的重要组成部分.它利用人类基因组与模式生物基因组之间编码顺序上和组织结构上的同源性,发现和克隆人类基因,揭示基因功能,从而阐明物种的进化关系及基因组的内在结构.比较基因组学的创立、内容及应用都充分体现着辩证思维的哲学观点.     

医药产业、市场与人

技术进步能否增进人类的福祉,可能有因人而已的答案.在这种背景下,与人类生存息息相关的医药产业疯狂进步与扩张是以人为中心的还是以利益为中心的,医学的人类关怀为中心的道德准则是否受到商业利益的影响.本文对这些问题进行了分析和探讨,并指出医学应当在新形势结合本民族对福祉的理解保持为人服务的本质.     

幽明之故与天人之际--从船山易学的视域看

易学具有一个言幽明而不言有无的视域,明清之际的思想家王夫之的研究表明,从这个视域可以更为深入地理解中国哲学的基本问题:天人之际.天人之际的根本回答不在于流俗所理解的"天人合一",而在于天人相继.通过天人相继,确立的是人的自由以及人道的基本依据.而且,在幽明之故的视野中,还可以生发出中国古典思想对原善问题的基本理解,善不是别的,正是在人道的畛域内发生的对天人之间的存在连续性的努力.     

曹南冥图式的易学意义

与李退溪同时代的韩国学者曹南冥,依据程朱等的象数观念构建了独特的体系结构,这使他对天道与人道问题拥有了自己的见解.在天道观方面,南冥通过他的10幅图解,勾勒出一幅从宇宙演化-结构一本体追寻-内在规律(包括变化运动原因、必然性、趋势)--天人关系的图景,使理学天道观的内涵得到充分的阐示.在人道观方面,他把太极、乾道变化落实到各正性命、继善成性而立诚的过程之中,较为形象地为人类的伦理道德找到了本体论上的依据,从而弥补了当时韩国哲学研究注重义理而忽视象数的缺陷.     

从颜氏之儒的思想特质看其与易学的关系

颜氏之儒是颜回及其弟子所形成的学术群体.颜氏之儒作为传道之儒,继承和拓展了孔子天道性命的形上智慧,以自强不息、奋进不已作为人生信条,追求用行舍藏、乐天知命的人生境界,向往没有战争,没有纷争的大同社会.从颜氏之儒特征来看,它与<系辞>、<大象>、<彖传>、<文言>有着内在的联系,<系辞>、<彖>、<象>、<文言>、<序卦>有可能是颜氏之儒的作品.     

情绪生理机制研究的外周与中枢神经系统整合模型

阐明人类情绪的生理机制是心理学家和神经科学家所面临的巨大挑战。以往研究倾向于分别考察情绪的外周反应模式和脑机制。近年来,随着情绪电生理学和认知神经科学的发展,许多研究者从外周与中枢神经系统相互作用的角度,提出了一些解释情绪生理机制的整合模型。其中,以情绪环路模型和神经内脏整合模型为典型代表。前者强调由外周到中枢的自下而上的加工方式,试图说明情绪经验形成的机制;后者则采取由中枢到外周的自上而下的加工方式,试图阐明情绪调控的机制。今后的研究有必要借鉴这两个模型,并结合近期有关情绪信息加工神经机制的新成果,以便构建能够更为全面解释人类情绪的生理模型。     

循证医学与人文关怀

本文从循证医学发展和应用过程的角度分析了循证医学所包涵的人文精神和人文关怀。文章介绍了循证医学的人文底蕴,针对医学实践中人文关怀的缺失,着重探讨了循证医学的发展对医学人文关怀内涵的丰富和发展。文章最后就怎样在循证医学的实践中更好地实现人文关怀提出几点建议。