Mirrors and Misleading Appearances

Although philosophers have often insisted that specular perception is illusory or erroneous in nature, few have stressed the reliability and indispensability of mirrors as optical instruments. The main goal of this paper is to explain how mirrors can contribute to knowledge and at the same time be a source of systematic errors and misleading appearances. To resolve this apparent paradox, I argue that mirrors do not generate perceptual illusions or misperceptions, by defending a view of mirrors as transparent and invisible visual media. I then consider the reasons for which mirrors are said to be misleading. Contrary to the illusory account, I defend a nonperceptual approach to the errors attributable to mirrors, which analyses the kind of errors generated by the use of mirrors in terms of false judgments. I further show that a nonperceptual view of errors extends to all of the cases in which a sensorimotor adaptation is required, such as perception through magnifying or inversing lenses.     

Basic visual perceptual processes in children with typical development and cerebral palsy: The processing of surface,length, orientation,and position

The present study aims to assess how the processing of basic visual perceptual (VP) components (length, surface, orientation, and position) develops in typically developing (TD) children (n = 215, 4–14 years old) and adults (n = 20, 20–25 years old), and in children with cerebral palsy (CP) (n = 86, 5–14 years old) using the first four subtests of the Battery for the Evaluation of Visual Perceptual and Spatial processing in children. Experiment 1 showed that these four basic VP processes follow distinct developmental trajectories in typical development. Experiment 2 revealed that children with CP present global and persistent deficits for the processing of basic VP components when compared with TD children matched on chronological age and nonverbal reasoning abilities.     

论儒家全球伦理金律

“儒家全球伦理金律”是儒家思想内所包含的或从中发展出的能够作为全人类共同遵守奉行的基本的伦理原则、价值观和行为规范。它可初步归纳为“十大金律”,其特点为普适性、基础性、悠久性、系统性、针对性、智慧性和简洁性,它的本质是人道主义、合理主义与和平主义。全球伦理的构建不能缺少儒家伦理,儒家全球伦理是中华民族文化对人类文明作出的独特贡献。     

21世纪新发传染病--非典型肺炎

传染性非典型肺炎 (SARS)是全球人类健康非常严重的威胁 ,是由一种新病毒———SARS冠状病毒引起的新发传染病。具有全球大流行的潜在可能。面对一种新发传染病做好宣传教育工作 ,动员全社会参与尤为重要 ,信息发布要选择合适的途径、合适的对象、合适的信息和合适的时间。即使暴发过去了 ,详细的流行病学及环境调查分析 ,会丰富我们的认识 ,并可防止疫情的蔓延和再次暴发。控制新发传染病不是局部问题 ,是超越地域及政府界限的 ,需要全球支持 ,国际合作与协调 ,共同努力把疾病控制在萌芽之中。     

Perception2

The article is an overview of some central philosophical problems associated with perception. It discusses what distinguishes perception from other sensory capacities and from conception. It discusses anti‐individualism, a view according to which the nature of a perceptual state is dependent not just causally but for its identity or ‘essence’ on relations to a normal environment in which systems containing that state were formed. It discusses different views about epistemic warrant. By emphasising the deep ways in which human and animal perceptual systems, especially visual systems, are similar, it criticises a dominant view of the last century, in both philosophy and large parts of psychology, according to which a range of sophisticated supplementary abilities have to be learned before a child can perceive objective features of the physical world.     

Leibniz Filters Revisited

Leibniz filters play a prominent role in the theory of protoalgebraic logics. In [3] the problem of the definability of Leibniz filters is considered. Here we study the definability of Leibniz filters with parameters. The main result of the paper says that a protoalgebraic logic S has its strong version weakly algebraizable iff it has its Leibniz filters explicitly definable with parameters.     

Framing the Lewinsky Affair: Third-Person Judgments by Scandal Frame

Recent studies have documented a “third-person effect” whereby people are found to judge others as more influenced than themselves by the mass media. Meanwhile, contemporary research on issue framing has demonstrated the powerful role of mass media in shaping people's political judgments. But are the perceptual judgments that define third-person effects sensitive to how the media frame an issue? Two studies investigated this question in the context of the Lewinsky-Clinton scandal, one in late August 1998 and the other during spring 1999. Several hundred undergraduates in each study were randomly assigned to one of two media frames. In the 1998 study, the political scandal was depicted as a matter of sexual indiscretion by the president or as legal wrongdoing; in the 1999 study, the recently concluded impeachment process was depicted as the consequence of partisanship or of Clinton's actions. The participants’ judgments of media influence on themselves and on the public were then recorded. The results show that third-person effects were sensitive to issue framing, but change occurred primarily in participants’ judgments about their own vulnerability to media influence.     

语篇阅读理解中人物性格模型的建构

采用实时窗口阅读技术,通过操纵特征段落性质和屏蔽段落长度两个变量,探讨人物性格模型在语篇阅读中的建构和影响因素。在研究所用材料中,特征段落描述能反映主人公性格的典型行为或不能反映其性格的一般行为,使其与目标句分别形成冲突或无关关系,考察读者能否利用这些内隐式的行为描述建构人物的性格模型。同时,改变屏蔽段落长度,形成局部或整体联贯两种条件,考察不同联贯类型的影响作用。结果发现：在不论整体还是局部联贯条件下,读者均能利用内隐的行为描述建构人物性格模型,并能应用该模型预期人物的后续行为。     

额叶在启动效应中的作用机制：对额叶损伤病人颜色命名和词命名任务的分析

以额叶损伤病人为被试,探讨在知觉型联想启动和知觉启动中,额叶的作用及其内在机制。实验任务包括颜色命名和词命名任务,以及相应的再认任务。结果表明,额叶损伤病人在颜色命名和词命名任务中,对旧词和重组颜色词的命名时间都没有明显差别,联想启动和颜色启动效应受损,但轻度记忆损伤病人与正常对照组之间的再认成绩相似。相关分析发现联想启动和颜色启动与额叶的多项功能有中度相关。这表明,额叶参与了知觉型联想启动效应和知觉启动,并且与其抑制和注意等执行功能有关。     

The Prospect of a Global Ethic on HIV/AIDS: The Religions and the Science–and–Religion Dialogue

This article introduces essays from a 2001 symposium on a global ethic and the issue of the spread of HIV/AIDS. The symposium began with the assumption that we can determine the possibility for such a global ethic if we both explore the potential of an interreligious dialogue and do so in the context of a science–and–religion dialogue. I argue that while the possibilities for a global ethic, in particular addressing the issue of HIV/AIDS, may be debated, the results of this symposium suggest that the dialogue ought to be continued and that there is significant potential in the interfaith dialogue for creating models for both an ethic and specific strategies for action.