逆性与顺性——荀子人性论的内在紧张

本文从一个新的角度(逆性与顺性的内在紧张 )来讨论荀子的人性论。逆性的思想主要表现于《性恶》一篇。但是 ,荀子的人性论思想不仅表现于此篇中 ,而且还表现于其他篇 (如《礼论》、《王霸》等 )。本文认为 ,在《性恶》以外的诸篇中 ,荀子有明显的顺性思想 ,从而意味着性不恶。针对一般论者只局限于《性恶》一篇来考察荀子的人性论 ,本文强调他篇的意义。本文还试图从几种路子来解释荀子人性论逆性与顺性的紧张 ,并把他的性恶论与韩非以及西方的性恶论略作比较。     

Human sexuality: how do men and women differ?

A large body of scientific research documents four important gender differences in sexuality. First, on a wide variety of measures, men show greater sexual desire than do women. Second, compared with men, women place greater emphasis on committed relationships as a context for sexuality. Third, aggression is more strongly linked to sexuality for men than for women. Fourth, women's sexuality tends to be more malleable and capable of change over time. These male-female differences are pervasive, affecting thoughts and feelings as well as behavior, and they characterize not only heterosexuals but lesbians and gay men as well. Implications of these patterns are considered.     

基于空间分割的手写输入系统的用户绩效模型

为定量估计与提高基于空间分割的手写输入系统用户绩效 ,运用Fitts定律及离散变量的数学期望等方法推导了用户绩效的数学模型。实验验证了该模型在具体界面中能较好地拟合用户在 8次 (8× 2 4字 )训练后的实际操作绩效。应用该模型可较好地拟合用户使用手写系统完成抄写任务的时间、推算输入系统某些参数的最佳设置值 ;并发现当输入系统的其它参数为定值时 ,缩短用户单字手写时间会比缩短系统识别时间能更有效地提高用户绩效。     

Transplantation: Biomedical and Ethical Concerns Raised by the Cloning and Stem-Cell Debate

Transplantation is becoming an increasingly more common approach to treatment of diseases of organ failure, making organ donation an important means of saving lives. Most world religions find organ donation for the purpose of transplantation to be acceptable, and some even encourage members to donate their organs as a gift of love to others. Recent developments, including artificial organs, transplants from nonhuman species, use of stem cells, and cloning, are impacting the field of transplantation. These new approaches should be discussed with bioethical considerations in mind, particularly the notion of human beings as a unity of body and spirit.     

The Body as the Ground of Religion, Science, and Self

The human body is both religious subject and scientific object, the manifest locus of both religious gnosis and secular cognition. Embodiment provides the basis for a rich cross–fertilization between cognitive science and comparative religion, but cognitive studies must return to their empiricist scientific roots by reembodying subjectivity, thus spanning the natural bridge between the two fields. Referencing the ritual centrality and cognitive content of the body, I suggest a materialist but nonreductionist construct of the self as a substantial cognitive embodiment that embraces not just perception and cognition, mind and spirit, but the forceful physicality of the moving body. Proprioception of the body's moving mass constitutes a mode of knowing that resonates strongly with the experience of self, not only across religious traditions but also within the physical sciences. By way of illustration, two directions are suggested in which a construct of the self as a substantial cognitive embodiment might lead us: first, a body–based interpretation of the Islamic myth of Adam and Iblis that reveals an internal substantiality as constitutive of the divinely imaged Self, and second, a new, religious direction for human evolutionary theory based on the implications of an embodied intentionality.     

音乐、时间与人的存在--对儒家"成于乐"的现代理解

也子曾经说过：“兴于诗,立于礼,成于乐”。这就是说,一个人只有通过音乐才能真正完成自身,成为一个真正成熟了的人,但是,究竟为什么呢？本文试图回 一问题,论文的观点是,音乐使人摆脱了以视觉为中心的空间视野,把人的完成安置在时间的视域中,这样,“成于乐”就意味着成为一个“即从即成”（即始始终）的“时者”（时间人）。因此,“成于乐”也就是说人的存在成为一项永远都不能完成和终结,到死都在寻求某种新的开始的无尽的事业,换言之,通过“成于乐”,人的存在获得了时间性的维度。     

The Social Responsibility of Professional Societies

A consistent position for professional societies with respect to social and moral issues is difficult to forge. The most consistent position is that professional societies qua professional societies should avoid getting involved in any and all social or moral issues. Professional societies should be praised or blamed only on the basis of their success or failure to achieve their professional goals. If, however, we do think that professional societies deserve moral praise and blame with respect to broader moral issues, then the situation gets much more complicated. One contrast explored in this article is between scientific and philosophical societies getting involved in social and moral issues. A second contrast is between individual and group responsibility. If groups are to be praised or blamed, smaller well–integrated groups are the most likely candidates.     

论医学人文精神的重塑

重塑医学人文精神是一个无法回避而又必须作出回答的紧迫问题。把现代医学技术放到人文哲学的大视野中去体认,从人学本体论意义上现代医学技术的价值理性,进一步澄清人们对医学技术无限崇拜的工具理性的错误认识;阐述了现代医学人文精神的内涵,认为以人为本,确立科学理性对医学技术的指导地位,适时约束医学技术行为应该成为现代医学人文精神的核心理念;提出了重塑现代医学人文精神的基本原则,即：坚持医学技术进步与人的全面发展相一致的原则,坚持医学技术进步与医学工作者道德健全相一致的原则,坚持医学进步与卫生事业持续、协调、健康发展相一致的原则。     

释“易，所以会天道人道者也”

《郭店楚简·语丛》"易,所以会天道、人道者也",大概是现存最早和最明确表达"天人合一"思想的命题。《易》的"所以会天道、人道",表明"天"、"人"之间的关系实为一内在关系,二者是不离相即的,而西方哲学则以"外在关系"立论。《周易》是中国最古老探讨"所以会天道、人道"的经典。