脉理的阴阳和谐观研究--以《濒湖脉学》“缓脉”为中心论证

在《濒湖脉学》的脉理中,把无病的缓脉认为是有神、有胃气的平脉,无病的缓脉是脾胃这一人体后天之本正常运化的脉象。脾脉为缓脉,其余四脏脉以及四季脉也要兼有缓脉,才是阴阳和谐的脉象,脾脉拥有阴阳和谐的缓脉能为其余各脏腑提供精气,从而保证各脏腑的正常运化,只有各脏腑的正常运化才能维护人身体的阴阳和谐。当人身体的阴阳失去和谐出现病变的时候,脉象就会表现为太过或不及或各脏脉俱缓,少有或失去了缓和的脉象以及各脏脉均失去个性的病缓脉。     

我们应该“创造生命”吗？

人造细胞是现代生物科学技术中的热点问题之一,由人造细胞及其衍生出来人造生命的伦理问题也备受关注,关于是否应该继续研究人造生命,支持者和反对者之间各执其词。以克莱格·文特“创造人造细胞”事件为切入点,回顾了人造生命的历史,简要介绍人造细胞的产生过程,分析人造细胞的正面和负面影响;同时提出马克思主义哲学可以为医学伦理问题的研究提供不同的维度与角度,让人们对人造细胞产生的道德问题做出更全面的判断。     

Why global justice matters

Why does global justice as a philosophical inquiry matter? We know that the world is plainly unjust in many ways and we know that something ought to be done about this without, it seems, the need of a theory of global justice. Accordingly, philosophical inquiry into global justice comes across to some as an intellectual luxury that seems disconnected from the real world. I want to suggest, however, that philosophical inquiry into global justice is necessary if we want to address the problems of humanity. First, in some cases, a theory of global justice is needed for identifying what counts as legitimate problems of justice. Second, even in obvious cases of injustices, such as the fact of preventable extreme poverty to which we know we have an obligation to respond, we cannot know the content and the limits of these obligations and who the primary bearers of these obligations are without some theoretical guidance. However, I acknowledge that philosophical inquiry on global justice risks becoming a philosophical parlor game if it loses sight of the real-world problems that motivate the inquiry in the first place. If global justice is to provide the tools for addressing the problems of humanity, it must remain a problems-driven enterprise.     

Space Exploration: Current Thinking on the Notion of Otherness

Space appears today as one of the major limits of human knowledge and experience. It offers a challenge for philosophy and theology to offer answers to the questions of the other, of origins, of faith, of image of God.     

THE PHYSICALIZED MIND AND THE GUT‐BRAIN AXIS: TAKING MENTAL HEALTH OUT OF OUR HEADS

As it becomes increasingly plausible that the mind–brain is explicable in naturalistic terms, science‐and‐religion scholars have the opportunity to engage creatively and proactively with facets of brain‐related research that better inform our understanding of human well‐being. That is, once mental health is recognized as being a whole‐body phenomenon, exciting theological conversations can take place. One fascinating area of research involves the “gut–brain axis,” or the interactive relationship between the microbiome in the gastrointestinal tract (i.e., gut bacteria), the central nervous system, and mental health. A growing body of literature explores the immensely significant interactions between the gut microbiome and mental health issues involving depression, anxiety, gene expression, and stress responses. One's mental health does not occur in a disembodied state, but in a complex physical environment that is strongly influenced by environmental factors, many of which we can control. This article argues that science‐and‐religion can welcome scientific research in this area, creatively incorporating such insights into a theology of mental health and physical well‐being.     

The Problem of Necessary and Sufficient Conditions and Conceptual Analysis

In this article the standard philosophical method involving intuition‐driven conceptual analysis is challenged in a new way. This orthodox approach to philosophy takes analysanda to be the specifications of the content of concepts in the form of sets of necessary and sufficient conditions. Here it is argued that there is no adequate account of what necessary and sufficient conditions are. So, the targets of applications of the standard philosophical method so understood are not sufficiently well understood for this method to be dependable.     

Three Arguments Against the Expertise Defense

Experimental philosophers have challenged friends of the expertise defense to show that (a) the intuitive judgments of professional philosophers are different from the intuitive judgments of nonphilosophers, and (b) the intuitive judgments of professional philosophers are better than the intuitive judgments of nonphilosophers, in ways that are relevant to the truth or falsity of such judgments. Friends of the expertise defense have responded by arguing that the burden of proof lies with experimental philosophers. This article sketches three arguments which show that both (a) and (b) are probably false. If its arguments are cogent, then shifting the burden of proof is a futile move, since philosophical training makes no difference so far as making intuitive judgments in response to hypothetical cases is concerned.     

Ernest Gellner's Words and Things: A Case Study of Empirical Philosophy

This article considers how Ernest Gellner used sociology and anthropology to attack ordinary language philosophy in Words and Things. It argues that this attack can be seen as a part of the movement to make philosophy more empirical or “naturalized,” something that has not been generally noted. It also discusses what general lessons to draw from Words and Things regarding how empirical knowledge should be used in philosophy. Among other things, the article argues that one important lesson is that empirical philosophers should make more use of “soft” social sciences, such as sociology and anthropology, and not focus exclusively on “harder” disciplines, such as physics and experimental psychology. Another upshot of the discussion is that philosophers should draw on empirical knowledge not only when they solve problems but also when they formulate them.     

Globalization and the contemporary development of Marxist philosophy: precondition, problem domain and research outline

Globalization was just emerging but did not really take shape during Karl Marx’s time. In fact, both Karl Marx and Engels predicted the trend of globalization but did not really live in such a time. Therefore, globalization is still a new issue and a new research area for Marxist philosophy today. Based on the distinctions between some important concepts such as globalization and modernization, this paper probes the problems concerning the development of modernity theory, social morphology and civilization theory, and the Marxist theory of values raised in the process of globalization. The paper also explores some theoretical issues concerning the socialist modernization with Chinese characteristics in the Marxist philosophy, and contemplates possible research areas, angles and methods of Marxist philosophical research in the global era. __________ Translated from Zhexue Yanjiu 哲学研究 (Philosophical Studies), 2005 (9) by Ouyang Kang, Liu Yumei, Zhu Lingling