I through thou,and we through I: Dietrich von Hildebrand and Karol Wojtyla on the personal foundation of community

This article is an attempt to scrutinize the phenomenological social ontology of Dietrich von Hildebrand and Karol Wojtyla by drawing on the particular role and nature of interpersonal relatedness and second-person engagement in the constitution of first-person-plural perspective. Both Hildebrand and Wojtyla endorse the unique value of the person and personality as the foundational principle for different dimensions of community, including the face-to-face “I-thou” way of being together and more complex, even anonymous, we communities. Both philosophers deny the constitutive primacy of first-person plural over first-person singular, the only exception being the mystical body of Christ when “I” is conditioned and formed by “we.” Moreover, what they have in common is the critical reappraisal of one stream in the phenomenological movement, first and foremost associated with Max Scheler's conception of the possibility of a “collective person.” Drawing on Hildebrand's and Wojtyla's accounts, the article endorses the view regarding the relational character of “I,” “thou,” and “we,” claiming that “we” hinges on an experiential dimension of “I.”     

THE MACHINE IN THE GHOST: TRANSHUMANISM AND THE ONTOLOGY OF INFORMATION

An ontology of information belies our common intuitions about reality today and animates and governs both explicit scholarly study in philosophy and the sciences as well as the ideologies that are growing out of them. Transhumanism is one such technoscientific ideology that holds to a very specific ontology of information which need not be the only one on offer. This article argues that the transhumanist ontology of information exhibits gnostic and docetic religious overtones in it and that it devalues physical existence. At the same time, despite claiming a rejection of supernature, hypothetical transhumanist practices (such as mind-uploading) posit the infosphere as a kind of supernatural realm that is often set in opposition to the natural world. This article presents a critique of transhumanist conceptions of information and offers an alternative ontology of information that more adequately accounts for the distinction between the natural and supernatural as well as the integrity of the physical world.     

心理旋转训练对5~6岁儿童空间能力和数学能力的影响

采用2（时间：前测/后测）×2（分组：实验组/控制组）的两因素混合实验设计,考察心理旋转游戏训练对5~6岁儿童空间及数学能力的影响。基于心理旋转的可塑性以及空间能力与数学能力之间的密切关系设计心理旋转干预方案,将36名被试分为实验组和控制组进行为期8周共24次的干预研究。研究结果表明：（1）空间能力与数学能力之间显著正相关;（2）心理旋转游戏有效地提高了5~6岁儿童的空间能力和数学能力,该训练方案具有良好的即时效果。     

Mind-body dualism and the compatibility of medical methods

In this paper we analyse some misleading theses concerning the oldcontroversy over the relation between mind and body presented incontemporary medical literature. We undertake an epistemologicalclarification of the axiomatic structure of medical methods. Thisclarification, in turn, requires a precise philosophical explanation ofthe presupposed concepts. This analysis will establish two results: (1)that the mind-body dualism cannot be understood as a kind of biologicalvariation of the subject-object dichotomy in physics, and (2) that thethesis of the incompatibility between somatic and psychosomatic medicineheld by naturalists and others lacks solid epistemologicalfoundation.     

数学学习不良的研究及趋势

认知心理学、神经心理学的研究发现了数学学习不良(MD)儿童的3种基本算术技能障碍:语义记忆型MD、程序型MD、视觉空间型MD,并对它们的机制和特征做了考察.近年来对MD儿童较高级数学问题解决的研究呈现如下特点:参与到该研究的领域很多;研究所涉及的认知和非认知因素增多;教学干预研究大量出现.目前MD研究在辨别MD儿童、缺陷的概念以及神经心理学解释上面临挑战.因此该研究领域的趋势是从发展的、整体的视角来考察影响MD的各种因素,并注意各种方法的革新和结合.     

Eschatology: Eternal Now or Cosmic Future?

Paul Tillich's eternal now is the ground from which all things emerge and perish in each and every moment. A Tillichean eschatology involves the gathering of all things finite into the eternity of the present moment, into God. Salvation is present moment. But is the “eternal now” enough? This essay offers biblical and theological critiques of Tillich's present eschatology and posits an eschatology that combines Tillich's “eternal now” with Wolfhart Pannenberg's “end‐oriented eschatology.” The result is an eschatology that recognizes the eternal now in which all things (including all time) belong to God yet with an eye toward the God‐given possibilities of the next moment, the future. The end of being is not cessation; rather, it is the fulfillment of time, the consummation of all things.     

Principle of organization: a dynamic-systems view of the archetype-as-such

The personality is a dynamic system. Like all other dynamic systems, it must be self-organized. In this paper I focus upon the archetype-as-such, that is, upon the essential core around which both an archetypical image and a complex are organized. I argue that an archetype-as-such is a pre-existing principle of organization. Within the personality that principle manifests itself as a psychological vortex (a complex) into which we are drawn. The vortex is impersonal. We mediate it through myths and rituals or through consciousness. In this paper I show that Jung's intuition about the archetype-as-such is supported by recent science. I evaluate other concepts of the archetype. My concept is different from that proposed recently by Saunders and Skar. My concept allows each archetype-as-such to be defined precisely in mathematical terms. It suggests a new interpretation of mythology. It also addresses our spiritual experience of an archetype. Because the archetypes-as-such are fundamental to the personality, the better we understand them the better we understand our patients. The paper is grounded with clinical examples.     

问题表征方式与数学问题解决的研究

阐述了问题表征在数学问题解决中的作用;重点探讨了抽象表征、原理表征、图式表征等不同表征方式与数学问题解决的关系;最后提出通过选择与转换两种策略来寻求适宜的问题表征方式。     

加减文字题解决研究概述

加减文字题指应用加减法运算解答的简单数学应用题。基本类型有合并题、变化题和比较题。人们主要采用四种方法研究解题过程：解答问题、回忆和构造问题、建立计算机模型和眼动记录。过去研究发现语义类型、年龄、难以理解的词句、问题陈述的简约性、题材个人化、问题陈述结构、数量大小、未知集类型和解答问题的方式等因素显著影响解题过程。人们对解题过程提出了两种理论模型,一是数学知识应用模型,一是语言理解模型     

中国古代"恶"之存在论与价值论探讨

从存在论角度来说,人的本质属性——自然属性与社会属性构成中国古代性恶论的前提和根据。从价值论层面而言,古代性恶论者主张抑恶扬善或存善除恶。这就导致古代性恶论的悖论,一方面在存在论上肯定"恶"有存在的事实和根据,另方面在价值论上却否定"恶"的正当性和合理性。正是因为性恶论者最终的价值取向是使人成善、为善,性恶论和性善论在善恶问题上是殊途同归的:在存在论意义上是殊途——性恶论者道性恶而性善论者道性善,而在价值论意义上是同归——为善。但在去"恶"、除"恶"的正统思想之外,宋明时期的功利学派却不同程度地肯定了"恶"的正当性和合理性。