仁与天理通而为一视域下的程颢易学

置身由汉唐经学向宋明理学转型过程中的程颢,对易学的天人之学作出了创造性诠释与转化,建构起仁与天理通而为一视域下的崭新易学天人之学,推出了他的理学体系。程颢的易学,首先开示了一个充满盎然生机、生意的有机整体宇宙图景,继之揭示了此一生机、生意之所自来的终极宇宙根基、根据,即天理,并指出天理是一终极的令物生生之理,即是一最高的绝对之善本身,由此天理即仁体。天理与仁通而为一,可名之日天理—仁体。此一天理—仁体令天地万物涵具并彰显出盎然生机、生意,且一体无隔。人禀受它而具备了存在的所以然的终极宇宙根基和充足的价值根据与资源,应据之一则珍视自己生命的内在价值,令其原发性畅然舒展、展现与实现,再则珍视并善待他人他物的内在价值,视天地人物一体无隔的有机宇宙整体中的一切皆为我生命的有机组成部分,期其亦皆能原发性畅然舒展、展现与实现自我,从而成就起一宇宙式大我,达到成为天理—仁体自觉圆融化身的最高的生命境界,即天地境界。为此,尚需作识仁与定性的工夫。     

论《周易》的"象"世界和"理"世界--象数和义理关系刍议

由“理”和“象”所昭示的两种不同思维形式出发,形成了解读《周易》文本的两大阵营——义理易学和象数易学。义理易学阵营中的王弼、程颐易学凸现了《周易》“理”世界的超越性,象数易学揭示了《周易》“象”世界对于彰明“理”世界的关键性。朱熹基于《易》本为卜筮之书的立场,既强调了“理”世界的超越性,又突出了“象”世界对于彰明《周易》“理”世界的关键性。     

Taking Law Seriously: Starting Points of the Hart/Devlin Debate*

The famous mid-20th century debate between Patrick Devlin and Herbert Hart about the relationship between law and morality addressed the limits of the criminal law in the context of a proposal by the Wolfenden Committee to decriminalize male homosexual activity in private. The original exchanges and subsequent contributions to the debate have been significantly constrained by the terms in which the debate was framed: a focus on criminal law in general and sexual offences in particular; a preoccupation with the so-called “harm principle,” a sharp delineation of the realms of law and morality, and a static conception of the relationship between them. This article explores the limitations imposed by these various starting-points and argues for a holistic and symbiotic understanding of the relationship between law and morality. * Thanks to Tony Connolly, Leighton McDonald and Niki Lacey for penetrating and suggestive comments on previous versions.     

Equality of whom? a genetic perspective on equality (of opportunity)

Rawls’ principle of fair equality of opportunity has been regularly discussed and criticized for being inadequate regarding natural inequalities. In so far as this egalitarian goal is sound, the purpose of the paper is to see how the prospect of radical genetic intervention might affect this particular inadequacy. I propose that, in a post-genetic setting, an appropriate response would be to extend the same rules regulating societal inequalities to a regulation of comparable genetic inequalities. I defend this stance against recent arguments from the authors of From Chance to Choice and from Colin Farrelly’s alternative of the genetic difference principle. Thanks and appreciation to Dr. Pete Morris, Noreen McGuire and Ann Feeney for their support and encouragement. My thanks also to the participants of the Ninth Manchester Graduate (Brave New World 2005) Conference in Political Theory, where a shorter version of this paper was read.     

ENGAGING SCIENCE IN THE MODE OF TRUST: HANS KÜNG'S THE BEGINNING OF ALL THINGS

In 2006 Swiss theologian Hans Küng added his distinctive and important voice to the science/theology discussion in his work Der Anfang aller Dinge. I summarize here the general contours of Küng's argumentation and briefly evaluate his proposals, especially in relation to his earlier publications. English translations are provided for German citations. After summarizing Küng's response to the question of the search for a unified theory of everything, I present his answer to the question of how theology and science should be related. This leads to a summary of his extensive meditation on science and the question of God's existence from a theological‐philosophical perspective. After examining his thesis concerning creation and evolution, I discuss matters more anthropological and trace the final elements of Küng's argument as they relate to eschatology and science. Finally, I evaluate the general thrust of his argumentation with special reference to his previous publications.     

The Presuppositions of Religious Pluralism and the Need for Natural Theology

In ‘The Presuppositions of Religious Pluralism and the Need for Natural Theology’ I argue that there are four important presuppositions behind John Hick’s form of religious pluralism that successfully support it against what I call fideistic exclusivism. These are i) the ought/can principle, ii) the universality of religious experience, iii) the universality of redemptive change, and iv) a view of how God (the Eternal) would do things. I then argue that if these are more fully developed they support a different kind of exclusivism, what I call rational exclusivism, and become defeaters for pluralism. In order to explain rational exclusivism and its dependence on these presuppositions I consider philosophers J.P. Moreland, William Lane Craig, and Alvin Plantinga, who offer arguments for their forms of exclusivism but I maintain that they continue to rely on fideism at important points. I then give an example of how knowledge of the Eternal can be achieved.

关于修订“93耳穴国标”的意见

“93耳穴国标”暴露了一些问题。需要修订的内容包括：（1）命名原则;（2）命名方法;（3）关于耳穴的纳入原则。修订后的耳穴新标国标的耳穴数量,由原来的91个减少至78个,而且使用主要命名方法命名的耳穴68个,占87.2%（“93国标”中只有59个,占68.6%）;使用补充命名方法命名的耳穴只有10个（耳尖、轮1,等等）,仅占12.8%（“93国标”中高达27个,占31.4%）,而且这10个耳穴都分布在较为特殊的部位,对耳穴的命名原则和主要的命名方法不构成任何冲击。     

再探究不确定状态下违背“确定事件”原则的原因?

确定事件原则是规范决策理论的基本原则之一。本研究通过选取具有不同文化背景的被试、构建和修改一系列问题情境来考察违背确定事件原则的原因。结果表明,在双重理由的分离情境中,确定事件原则被违背了;而在单一理由的分离情境中,确定事件原则得以遵循。实验结果支持“基于理由的假设”而不支持“思维惰性假设”。文章最后讨论了本研究的理论及现实意义。     

样例的子目标编码对新问题解决中原理运用的作用研究

运用排列和组合原理,通过三个实验研究了样例解题步骤的编码方式对原理运用的作用.实验1和实验2分别探讨了样例解题步骤的不同编码方式对解决表面概貌变化和表面对应变化的新问题时原理运用的影响;实验3探讨了不同编码条件下原理运用概化的形成.结果表明:用子目标编码样例的解题步骤有利于消除新问题解决中由于表面概貌和表面对应变化带来的消极影响;用子目标编码样例的解题步骤促进了学习者对原理的理解和获得原理的概化图式.     

当今医学缺少的是什么--论医学中的人文

医学首先是一项社会事业,而后才是一门学科。医学的内在道德原则要求医学具备人文精神和人文内容。人文和科学技术是医学的两个必要的基本的组成部分。医学人文的缺少和流失使当今医学成了“半吊子”医学。为了纠正这种偏差,医学教育应该是人文精神和人文内容的教育优于技术的教育,而医学决策者和研究者在其中的责任最大。