在公正价值观上青少年学生公众观的一项研究--关于公正价值观者的特征

以211名大学生为被试、用开放式问卷作了预调查,筛选后得到了公正价值观者的7l项特征。正式调查以432名大学、高中、初中三个学龄段学生为被试,对这些特征项作重要性评价。结果表明：对公正价值观者,青少年学生心目中认为最应该具有的特征是守信、诚实、责任心、人格健康、明辨是非5项;因素分析表明,“亲和凝聚”、“严明公平”、“学识历练”、“生活态度”、“处事方式”和“个性特征”是公正价值观者的6个品质因素,其中“亲和凝聚”品质因素最为特出,在“学识历练”品质因素上初、高中学生比大学生更为重视,在“生活态度”品质因素上初中生比高中生、大学生更为重视。     

Holding points of view does not amount to knowledge

I argue that knowing and having points of view are fundamentally different epistemic states if we assume that having justified true beliefs is necessary for knowledge. Knowers necessarily possess justified true beliefs, but persons holding points of view may, for example, lack justification, have false beliefs, or both. I examine these differences and expose other crucial differentiating patterns between the structure of knowledge and points of view that make the latter more likely to lead to disagreements. I hypothesize that these patterns remain invariant in alternative views of knowledge like contextualism as long as we preserve the classical structure. Yet there is much research to be done on the multiple and contrasting properties that emerge if we consider non-classical analyses of knowledge and points of view.     

Consequences of Ethical Relativism

The aim of this paper is to investigate the temporal content of perceptual experience. I argue for a view according to which we must recognize the existence of perceptions the content of which cannot be spelled out simply by looking at what is the case at an isolated instant. Acts of apprehension can cover a succession of events. Howev er, a subject who has such perceptions can still fall short of having a concept of time. I compare this with arguments which have been put forward to show that a subject who has spatial perceptions can fall short of having a concept of space. In both cases, it is the fact that perception is from a point of view which stands in the way of it constituting an exercise of a concept of how things are objectively. However, I also show that the way in which perception is perspectival takes a different form in each of the two cases.     

Reviews

A.W. Moore, Points of View
Monique Canto-Sperber, Jonathan Barnes, Luc Brisson, Jacques Brunschwig, and Gregory Vlastos, Philosophie grecque
Nancy Sherman, Making a Necessity of Virtue: Aristotle and Kant on Virtue
Robin Le Poidevin, Arguing for Atheism: An Introduction to the Philosophy of Religion
Paul Griffiths, What Emotions Really Are
Quassim Cassam, Self and World     

A PERSONAL APPRECIATION

Abstract. My primary relation to Barbour's work is that of indebtedness and appreciation. He has reassured me that despite the vast changes in physics, the Whiteheadian perspective that has been so important to me as a Christian believer provides a valid way of understanding the physical world. If there is a difference between us, it is my greater emphasis on perspective and on the challenge of the Whiteheadian perspective to the ones that now dominate the sciences.     

Sprachspiel vs. vollständige Sprache

The article formulates a criticism of Wittgenstein's later philosophy which, in its substance, I would like to think, is fairly the same as the (hermeneutic) criticism issued by Apel and Habermas in the sixties. Contrary to these philosophers, however, I try to make the point by focusing on the distinction between language game and language, respectively between intralanguage relations of family resemblance (between language games) and interlanguage translation relations. The notion of a complete language is introduced — completeness of a language being, roughly, its possibility in principle of being translated into any (other) language — and the criticism of Wittgenstein is formulated as the allegation that he does not, or will not, acknowledge such a concept of completeness.So far the contents of the first part of the article. The rest of it assembles some hints, remarks and reminders which bear upon the question of the completeness of a language. These considerations include comments on the conditions of translatability, on the performative (agent's) knowledge or intention-in-action of the acting person, on Habermas' concept of communicative competence and on the notion of a responsible subject of action. It is alleged that to speak of translation and reporting an event as language games is misleading.     

Rhetoric,reasonableness and ethics: An essay on Perelman

The article deals with an interpretation of the work of Ch. Perelman. The author tries to determine the meaning of reasonableness in a hermeneutical and anthropological perspective. He then places the work of Perelman in the light of the theory of symbolic interactionism of G.H. Mead.     

瑶医学“心肾相交论”内涵及临床指导意义

“心肾相交论”是瑶医药理论的脏腑生命观,心主要的功能是主宰其他脏腑的生理机能,对人的心理活动也进行调节;肾是气血化生之根源.如果心功能受损,那么其调节作用减弱,瑶医的整体观内涵得不到体现,人体作为一个整体的属性就不复存在,人体就会进入病理状态,甚至危及生命.对于肾,瑶医学认为人的出生、生长、发育和成熟直至衰老死亡的过程,是肾“气化”功能由盛到衰的自然过程.“心肾相交论”强调心肾功能的正常是人保存生命最基本的前提.通过探讨“心肾相交论”的学术思想,用以指导临床医疗实践,提高对瑶医药理论的认识.     

创造性的公众观的调查研究（Ⅱ）——关于影响创造性的因素

本研究采用调查分析的方法,在预调查的基础上,编制问卷对影响创造性的因素的公众观进行了调查研究,结果发现：1．公众对影响创造性的诸因素的重要性的看法存在差异。2．公众的年龄,教育程度对影响创造性的因素的看法总体影响显著。3．公众的性别、年龄、教育程度对影响创造性的因素的看法总体交互作用显著。4．公众对影响创造性的某些因素的看法分别受性别、年龄、教育程度影响显著。5．公众性别、年龄、教育程度对影响创造性的某些因素的看法交互作用显著。     

The Tao of Communication and the Constancy of Change

SUMMARY

Lao Tsu and Virginia Satir seemed to have spoken a common language when it came to speaking about the art of knowing, being and doing. It is as if they sang from the same sheet of music. This article combines their melodies, intensifying the power of each's message. In a back and forth, fugue-like dialogue between Lao Tsu and Satir, the author explicates her understanding of the sacred work of change and actualization in a six part invention; the Six A'S.