Das Ontologische Dilemma der Normativen Ethik

The Ontological Dilemma of Normative Ethics. This paper pursues two goals. The first is to show that normative ethics is confronted with the following dilemma: to be coherent, this discipline is ontologically committed to acknowledge the existence of objective values, but, to be scientifically respectable, it is committed to repudiate such values. The second goal is to assess the possible solutions to this dilemma. To this end, the following strategies are discussed: Kant’s constructive objectivism, Jürgen Habermas’ “epistemic ersatzism”, Franz von Kutschera’s “confirmation pragmatism”, and David Brink’s “objectivist tour de force”. The paper’s conclusion is that the dilemma cannot be solved because it rests on a clash of intuitions none of which can be given up. This revised version was published online in August 2006 with corrections to the Cover Date.     

Theology, Science, and Postmodernism: Responding to Stanley Grenz

This article responds to Stanley J. Grenz's Templeton Lecture, “Why Do Theologians Need to Be Scientists?” published in the June 2000 issue of Zygon (Grenz 2000). In the first part I outline my reasons for finding the kind of theological reflections in which Grenz engages worthy of attention by noting my disagreement with the view that a sufficient response to theological issues can be formulated on the basis of an examination of our biological nature. I assert, in that connection, the autonomy of reason as a way of investigating and understanding the world. In the second part I respond directly to Grenz by explaining my disagreement with the postmodern critique of science upon which he relies and his adherence to Christian eschatology as an answer to the conundrums into which, he posits, we are drawn as a result of that critique. I note that I agree with Grenz, however, that the activity of valuing is necessarily a forward‐looking Godlike endeavor that is not derivable from science. In the third part I suggest that we must be open to the investigation of the possible existence of an objective realm of value and that, in any case, rejection of the postmodern critique of science in many cases pro‐vides a sound basis for the disciplined resolution of factual questions that frequently lie at the base of disagreements about values.     

5·12汶川地震后灾区教师主观幸福感的变化趋势及中介效应分析

·12汶川地震发生两个月后,对508名灾区的幼儿园、中小学教师进行测量,结合他们对地震前状况的回忆,考察其地震后主观幸福感的变化情况及其影响因素。结果表明：（1）与回忆得到的地震前感受相比,地震后灾区教师体验到主观幸福感水平显著降低。（2）极重灾区教师体验到的主观幸福感降低程度大于重灾区和轻灾区教师。（3）教师遭受的客观损失严重程度能显著预测其体验到的主观幸福感降低;而创伤后身心症状在其中起完全中介的作用,即创伤事件引发教师创伤后身心症状,而这些症状日趋严重,使其体验到的消极情感增加、主观幸福感降低。     

Fourier‐Motzkin elimination method in MOLP problems

This paper introduces a method for finding the non‐dominated set in criterion space of an MOLP problem based on Fourier–Motzkin Elimination. The method incorporates a procedure that eliminates decision variables from constraints and transforms a feasible region from decision space to criterion space. While avoiding characterization of the efficient set in decision space, it finds the non‐dominated set in criterion space. After the decision maker's most preferred criterion vector has been identified, the corresponding efficient solutions can be found by backward substitution. The method was implemented in MATLAB using a tabular form and computational experiments were conducted. The results indicate that although the method performs well for relatively small problems, it can be computationally intensive for larger problems. Nonetheless, the method is intuitively appealing and it provides useful insights into the geometry and theory of MOLP. As such it makes it a valuable educational tool for students of multi‐criteria decision analysis. Copyright © 2003 John Wiley & Sons, Ltd.     

The emergence of the ecological mind in Hua‐Yen/Kegon Buddhism and Jungian psychology

The complexity associated with deep interconnectedness in nature is beginning to be articulated and elaborated in the field of ecological studies. While some parallels to the psyche have been made and the field of Eco‐psychology has been developing, Jung's explicit contribution by way of the image of rhizomes has not been considered in detail. Philosopher Gilles Deleuze acknowledges borrowing the term from Jung, though he disagreed with Jung's Empedoclean use of the term. The paper presents some fundamental properties of rhizomes along with contemporary scientific research on mycorrhizal (fungal) networks. Comparisons are made, first with classical symbolic forms, demonstrating some overlap but also some differences. Then comparison of rhizomal networks is made to those found both in mammalian brains and in recent images of the ‘cosmic web’. While no hard conclusions can be drawn from these images, their remarkable similarities are suggestive of a need to reconsider what is meant by ‘intelligence’. The cosmic web is one of the largest structures in the known universe (clusters of galaxies which form into filaments and walls) with empty spaces in between. Exploration of the structure of this web leads to a discussion of dark matter and dark energy, current hot topics in science, probing into the mysteries of our ‘Big‐Bang’ cosmology. An additional comparison of the emerging image of the universe as a whole with the ancient Chinese Buddhist cosmological vision from the Hua‐Yen School (Kegon in Japan) again reveals profound parallels. The potential convergence of aspects of subjective, or meditative, explorations with objective scientific constructions is striking and offers links between East and West, as well as potential confirmation of the objective aspects of empathy.     

内、外部情绪标注对情绪作用的ERPs研究

以往情绪标注的研究发现描述情绪面孔的情绪（外部情绪标注）可以降低被试的情绪。但是描述自己的情绪（内部情绪标注）结果如何尚存争议。研究采用了ERPs技术,以愉快和悲伤情绪面孔为实验材料,选择18名大学本科生为被试,比较了内部情绪标注、外部情绪标注及性别标注之间的差异。结果发现：外部情绪标注和性别标注相比,其LPP波幅均小于性别标注下LPP波幅,并且这种差异在Pz、CPz、Cz、FCz、Fz五个电极点均类似;而内部情绪标注和性别标注相比,其LPP波幅均小于性别标注下LPP波幅,但仅表现在Pz、CPz、Cz三个点上。这说明：无论内部情绪标注还是外部情绪标注,在命名后均能抑制情绪。研究结果支持阻断理论。     

Exploring counsellor perceptions of the impact of counselling supervision on clients

This qualitative study explores counsellors’ experiences and perceptions of how counselling supervision impacts upon their clients. Data collection combined open‐ended questionnaires (n = 13) and semi‐structured interviews (n = 6). The findings indicate that supervision impacts client work both helpfully and unhelpfully. Areas that emerged as having the most direct impact on client work were the counselling relationship dynamics and self‐awareness, professional development, emotional support, clients not discussed in supervision and the quality of the supervisory relationship. Congruence and confidence were the most direct link between supervision and client work.     

Is Originality in the Eye of the Beholder? Comparison of Scoring Techniques in the Assessment of Divergent Thinking

Divergent thinking (DT) tests are among the most popular techniques for measuring creativity. However, the validity evidence for DT tests, as applied in educational settings, is inconsistent partly due to different scoring methods. This study explored the reliability and validity issues of various techniques for administering and scoring two DT tests. Results show distinct differences among several methods for scoring these DT tests and suggest that the percentage scoring method (i.e., dividing originality scores by fluency scores) may be the most appropriate scoring strategy. The potential impact on educational research and practice is discussed in detail.     

GAPS IN THE ARGUMENT: A DISCUSSION OF CERTAIN ASPECTS OF COSMOLOGY

In this discussion review of Robert John Russell's collection of essays I agree with him about the necessity of human existence given the claims of Christian theology. I look in detail at his suggestions for speaking to this issue, especially his thesis of NIODA—noninterventionist objective divine action. I end up disagreeing with the suggestion and argue that in respects Russell is tackling the science-religion relationship in the wrong way.     

自悯与佛教慈悲观的自我构念差异

西方自悯的思想主要来源于佛教的慈悲观, 后者体现为在困境下个体对自我的认识和评价：在自我认知维度, 慈悲意味着客观认识自己以及自他关系; 在自我体验维度, 慈悲意味着以慈悲喜舍等积极情绪应对不利情况; 在自我调控维度, 慈悲意味着通过行为的自我约束及觉知力实践训练建立稳定健康的心理功能。西方自悯因其自身的哲学思维限制没有触及佛教慈悲观核心理论, 而佛教慈悲观的自我构念梳理有助于拓展、完善西方自我观的功能。