试析重大新发突发传染病防控法律规范的衔接——以《生物安全法》为基点

“紧急不避法治”,防控重大新发突发传染病疫情需要系统完善的法律体系予以支撑。围绕重大新发突发传染病疫情防控这一问题,以《生物安全法》为基点,通过对该法框架性结构的可操作性、对已有同位阶法律(即《传染病防治法》和《突发事件应对法》)在针对重大新发突发传染病疫情防控问题上的“立法补位”作用以及“立法留白”现象的论证和反思,探讨了与重大新发突发传染病疫情防控相关的法律法规的规范衔接问题,以期为《传染病防治法》等相关立法的增补修订提供参考。

     

守卫人类的神圣与尊严

主要由基因技术实施导致的人类自然身体的技术化,以及由智能技术完成的人类智力和精神的技术化,正在将人类的身和心推向双重的非自然化,使人类生命的神圣与尊严受到严重的挑战。守卫人类身体的自然本真,守卫人类大脑思维、意识的主体性,守卫人类与生俱来独有的人格特征,守卫人是目的而非工具的底线,是当代医学伦理学和生命伦理学面临的紧迫任务,是保卫人类神圣与尊严的要旨,也是发展生命技术不可逾越的红线。大力发展那些不伤害、不是再造人类生命自然本真的弱高新生命技术,为预防和治疗那些遗传性和复杂性疾病服务,抑制那些旨在再造人类生命的强高新生命技术,是发展生命技术策略的最佳选择。

     

Spiritual Need Two: Continued Learning for Older Adults and Older Adult Organizations

SUMMARY

Age provides opportunity not only for a person to grow spiritually, but also for people to enlarge their understandings of the world about them, including God, and connect them to previous learnings and life-experiences. In older age, learning is not merely an affirmation of what has been, but a re-creation of the self in relation to everything that surrounds the person. The theories of James Fowler, Malcom Knowles, Peter Senge, and Erik Erikson provide insight as to the purpose of older adult education. The goal is for churchs to encourage and assist in each person's re-construction of their lives as they view life from the perspective of length of years. Concrete examples of re-constructive learning are provided.     

试论儒家思想对中国传统医学伦理思想的影响

儒家的以人为本、高度重视人的生命价值的人本思想,由孝敬父母,友爱兄长,进而推己及人到关爱众人的仁爱济世思想,认为加强道德修养是做人的根本的修身思想以及重义轻利思想对中国传统医学伦理思想的形成和发展产生了深刻的影响,儒家思想成为中国传统医学伦理思想的理论基础。     

文化背景与医疗行为:一个少数民族社区中的新型农村合作医疗

现有对民族社区新型农作合作医疗（以下简称新农合）的研究相对较少,同时在研究中忽略了在其独特民族文化背景下对于疾病与医疗的不同认知,这一认知影响了人们的医疗观念和医疗行为,也直接影响了人们对新农合的态度和行为。医学人类学关注文化与疾病、医疗的关系,以云南省福贡县赤恒底傈僳族社区新农合的田野调查为例,应用医学人类学的视角和社区研究方法对其进行研究,以期获得新的认识和理解。     

A Mencian Version of Limited Democracy

The compatibility between Western democracy and other cultures, and the desirability of democracy, are two important problems in democratic theory. Following an insight from John Rawls’s later philosophy, and using some key passages in Mencius, I will show the compatibility between a ‘thin’ version of liberal democracy and Confucianism. Moreover, elaborating on Mencius’s ideas of the responsibility of government for the physical and moral well-being of the people, the respectability of the government and the ruling elite, and the competence-based limited political participation, I shall explore the Mencian criticisms of some ‘thick’ democratic ideas. Through the discussion in this paper, I hope to show the relevance of Confucianism to contemporary political philosophy and society.

Dwelling in the Nearness of Gods: The Hermeneutical Turn from M<Emphasis Type="SmallCaps">ou</Emphasis> Zongsan to T<Emphasis Type="SmallCaps">u</Emphasis> Weiming

This article argues that, as far as the problem of Confucian religiosity is concerned, there is an interpretative turn from Mou Zongsan’s moral metaphysics to Tu Weiming’s religious hermeneutics. Some concluding remarks are made: First, Tu’s hermeneutics is rooted in the ontology of self as interrelatedness, which is completely different from Mou’s theory of true self as transcendental subjectivity. Second, Tu’s hermeneutics of self can be better illuminated with the help of Heidegger’s notion of Dasein as Being-with (Mitsein). For Tu and Heidegger, self cannot be seen as something separate from community. This article also points out that the paradigmatic shift is evidenced in another similarity between the four categories of self, community, nature, and the transcendent in Tu’s hermeneutics on the one hand, and the four symbols of earth, sky, divinities, and mortals employed by Heidegger to interpret the meaning of dwelling, on the other. In such a primordial situation of dwelling, gods are not supposed to be intellectually known; they are rather to be neighbors in community.     

熠熠生辉的"皮亚杰新形式化理论"——评李其维策划《皮亚杰发生认识论精华译丛》

皮亚杰新形式化理论涉及的是如何把思维机制加以形式化--心理逻辑学--这一特殊问题.本译丛向读者表达了皮亚杰新理论的两大学术贡献:(1)从群-格概念转向"态射-范畴论";(2)从外延取向的外延逻辑转向注重意义蕴涵的内涵逻辑.     

国外主观幸福感研究的理论概化及进展启示

本文简要概括国内主观幸福感研究中涉及的研究要素及惯用的研究方法,指出了研究中存在调查研究多干预研究少,横断研究多纵贯研究少及没能提出相应中国化的主观幸福感理论等问题;简要对国外幸福感研究中的幸福感理论加以概括并重新归类;概括出幸福感研究中测量手段多样化、研究设计科学化、研究领域扩大化、理论构建严谨化等趋势以及对国内幸福感基础理论研究的客观深化及关注层次的提升等借鉴意义。