原始道德的自制力从何而来?

原始道德的自制力,主要表现为原始人对其生物本能的克制和调整。它来源于原始先民的精神心理与其群体社会生活的互动机制。具体包括两种生产活动的社会制约,神灵信仰的敬畏心理,自我观念的发生与发展,原始理解的能力与机制等因素。     

天儒冲突——中西方家庭伦理的初次冲撞

明末清初,以利玛窦为首的西方传教士们以“学术传教”为手段,在中国社会进行化交流和传教活动,由于两种明中在对待父子、夫妻以及仪礼规制等的价值取向上的差异,从而导致了西方伦理同中国传统社会的家庭伦理的剧烈碰撞。中国传统家庭伦理中的父权至上、男尊女卑和祭祖孝亲等伦常规范同天主教的伦理要求格格不入,互不相容,最终导致了两种不同化交流的中断。     

试论后基因组时代生命科学的基本特征

随着后基因组时代的到来,生命科学领域出现了很多新的发展动向,蛋白质结构和功能研究、基因工程、基因调控研究、基因信息学等将成为学科发展的热点问题。很多相关新技术也将随之出现,如基因芯片技术等。计算机在相关领域的应用将进一步加强。     

Integrating brain science research with intelligence research

Understanding the possible causes of differences in intelligence is crucial if children are to achieve their full potential. Such understanding has been hampered until recently, however, because researchers who study intelligence have neglected recent findings in the brain sciences suggesting that the brain develops in response to environmental stimulation. These findings have seemed to contradict intelligence research that suggests that intellectual abilities are inherited. However, the findings from intelligence research and the brain sciences can be integrated if it is accepted that there are individual differences in the process by which the brain adapts to the environment, such that some people's brains are better at adapting than others'. The findings obtained from intelligence research are consistent with this integrated model. Such an integration has implications for better understanding the nature of intelligence.     

The Insufficiency of Integrity

As part of its evolving notions of self, contemporary Western culture has come to regard integrity as a preeminent public and private virtue. The meanings now given to integrity appear to cluster around its form, which is personal coherence, and its content, which is standing for something important. Building on Stephen Carter's explication of integrity, and in response to its veneration as a moral panacea, three limitations of integrity are discussed. First, integrity does not guarantee that right and wrong have actually been discerned, only that an attempt has been made, that moral reflection has occurred. Second, integrity does not necessarily engender or even preserve interpersonal peace, but instead frequently causes conflict it is then unable to resolve. Third, integrity does not always precipitate or prevent the reform of social structures and organizations, because it remains subject to the exercise of interpersonal power.     

“象”模型：易医会通的交点——兼论中医学的本质及其未来发展

易学与中医学的会通问题历来是一个有争议的问题,本文从一个特定的层面即思维方式的层面探讨了这一问题,提出“象”思维是医易学共同的思维方式,是医易会通的交点。“象”思维包括“象”思维方法和“象”思维模型,本文认为“象”思维方法是一种模型思维方法,“象”思维模型有卦爻模型、阴阳模型、易数模型,五行模型、干支模型等多级同源、同质、同构的子模型。文章进而探讨了“象”思维具有整体性、全息性、功能性、关系性、超形态性、时序性以及重直觉、体悟、程式、循环的特征,指出这一特征正是中医学理论的本质。中医学与西医学的本质差别就是“模型论”与“原型论”的差别,两者各有优劣。文章还从“象”模型角度提出了“修补”中医思维方式、促进中医学术发展的中医未来观。     

回到思想史:先秦名学研究的新路向

Discussions of name (ming, 名) during the pre-Qin and Qin-Han period of Chinese history were very active. The concept ming at that time can be divided into two categories, one is the ethical-political meaning of the term and the other is the linguistic-logical understanding. The former far exceeds the latter in terms of overall influence on the development of Chinese intellectual history. But it is the latter that has received the most attention in the 20th century, due to the influence of Western logic. This has led to the result of a bias in the contemporary studies of ming. Changing course by returning to the correct path of intellectual history can providing an objective and thorough ordering of the pre-Qin discourse on ming. Translated by Joseph E. Harroff from Shandong Daxue Xuebao 山东大学学报 (Journal of Shandong University), 2007, (2): 59–64     

Evidence for a non-linguistic distinction between singular and plural sets in rhesus monkeys

Set representations are explicitly expressed in natural language. For example, many languages distinguish between sets and subsets (all vs. some), as well as between singular and plural sets (a cat vs. some cats). Three experiments explored the hypothesis that these representations are language specific, and thus absent from the conceptual resources of non-linguistic animals. We found that rhesus monkeys spontaneously discriminate sets based on a conceptual singular-plural distinction. Under conditions that do not elicit comparisons based on approximate magnitudes or one-to-one correspondence, rhesus monkeys distinguished between singular and plural sets (1 vs. 2 and 1 vs. 5), but not between two plural sets (2 vs. 3, 2 vs. 4, and 2 vs. 5). These results suggest that set-relational distinctions are not a privileged part of natural language, and may have evolved in non-linguistic species to support domain general quantitative computations.     

The internal world of Don Giovanni

The author tries to account for the disturbing impact of Mozart's opera Don Giovanni. Some writers idealize Don Giovanni's power and vitality. The author view is that Mozart's music depicts him as a much emptier character, using phallic narcissism as a way of surviving a psychic catastrophe by projecting his pain into others. The music shows how Giovanni lives in projective identification with many other objects and part-objects, masculine and feminine; and how he seduces them into complicity with his defensive system. This situation is contrasted musically with the world of the other characters, particularly the women, who are depicted as more ordinary, more complex and, in fact, more sensual.     

Towards a Philosophy of Software Development: 40 Years after the Birth of Software Engineering

Over the past four decades, software engineering has emerged as a discipline in its own right, though it has roots both in computer science and in classical engineering. Its philosophical foundations and premises are not yet well understood. In recent times, members of the software engineering community have started to search for such foundations. In particular, the philosophies of Kuhn and Popper have been used by philosophically-minded software engineers in search of a deeper understanding of their discipline. It seems, however, that professional philosophers of science are not yet aware of this new discourse within the field of software engineering. Therefore, this article aims to reflect critically upon recent software engineers’ attempts towards a philosophy of software engineering and to introduce our own philosophical thoughts in this context. Finally, we invite the professional philosophers of science to participate in this interesting new discourse.