论医学思维和法律思维的差异

医学思维和法律思维是两种不同的思维方式。在卫生法律的实施过程中,经常会遇到这两种思维方式相互冲突的现象。究其原因,在于医学思维和法律思维之间存在的差异。认清差异、分析成因、寻求处置思路和办法对于正确处理医疗纠纷、和谐医患关系具有重要意义。     

医学中的哲学：临床思维

良好的临床思维不仅是医生正确诊治疾病的基础,也是医务人员高素质的体现。本文从哲学的角度,通过大量的临床案例,讨论了临床思维的重要性、,临床思维失误的常见原因、以及如何培养良好的,临床思维。要提高自身的人文素质和思维水平,必须意识到学习辨证唯物主义哲学的重要性,并自觉应用到临床实践中。     

原始儒家德性政治思想的遮蔽与重光——《缁衣》郭店本、上博本与传世本斠论

By analyzing the author of Ziyi 缁衣 (Black Costumes) as well as Ziyi’s transmission and evolution by studying and analyzing the ancient text, one can see that Ziyi was a work of Zisi or the Zisi and Mencius School. Comparing the similarities and differences between the transmitted version of Ziyi and its Guodian 郭店 and Shangbo 上博 versions, one finds that the original version of Ziyi had been significantly revised by Confucian classics teachers in the unstable political and social climate during the Western Han Dynasty, specifically, the thought of moral politics of the original Confucians contained in the work was garbled and concealed, and the idea of law and the legal system was highlighted accordingly. The uncovered Guodian and Shangbo versions of Ziyi have removed the shroud that Confucians in the Han Dynasty had spread over it for 2, 000 years, revealing the thought of moral politics of the original Confucians. Translated by Huang Deyuan from Kongzi Yanjiu 孔子研究 (Confucius Studies), 2007, (1): 30–41     

The Problem of Moral Spontaneity in the Guodian Corpus

This paper discusses certain conceptual tensions in a set of archeological texts from the Warring States period, the Guodian corpus. One of the central themes of the Guodian corpus is the disanalogy between spontaneous, natural familial relationships and artificial political relationships. This is problematic because, like many early Chinese texts, the Guodian corpus believes that political relationships must come to be characterized by unselfconsciousness and spontaneity if social order is to prevail. This tension will be compared to my earlier work on the “paradox of wu-wei (effortless action),” and the Guodian corpus’ “solution” to the problem of teaching spontaneity—drawing upon the transformative power of music—will be placed within the landscape of early “Confucian” and “Daoist” theories concerning human nature and self-cultivation.

On the goal-dependency of unconscious thought

Recent research has shown that unconscious thought can improve the quality of complex decisions [Dijksterhuis, A. (2004). Think different: The merits of unconscious thought in preference development and decision making. Journal of Personality and Social Psychology, 87, 586–598; Dijksterhuis, A., Bos, M.W., Nordgren, L.F., & van Baaren, R. B. (2006). On Making the Right Choice: The deliberation-without-attention effect. Science, 311(5763), 1005–1007]. In the present research, we investigate whether unconscious thought is goal-dependent. In four experiments participants were given information pertaining to a decision problem or to an impression formation problem. Subsequently, they were either given time to think consciously about the information or they were distracted for some time, during which they could engage in unconscious thought. Of the participants that were distracted, however, some were given the goal to further process the information, whereas others were not given such a goal. Our experiments clearly show that unconscious thought is goal-dependent. Without a goal, people do not engage in unconscious thought.     

The origins of concepts

Certain of our concepts are innate, but many others are learned. Despite the plausibility of this claim, some have argued that the very idea of concept learning is incoherent. I present a conception of learning that sidesteps the arguments against the possibility of concept learning, and sketch several mechanisms that result in the generation of new primitive concepts. Given the rational considerations that motivate their deployment, I argue that these deserve to be called learning mechanisms. I conclude by replying to the objections that these mechanisms cannot produce genuinely new content and cannot be part of genuinely cognitive explanations.

论雅斯贝尔斯“轴心时代”观念的中国思想来源

雅斯贝尔斯对“轴心时代”文明之梳理,在很大程度上是考察在人类历史上中国、印度和希腊三种文明是以何种方式达到“统摄”（das Umgreifende）的。而孔子和老子的思想在达至终极真理的方式方面,给予了雅斯贝尔斯以极大的启发。本文考察了中国资源在雅斯贝尔斯“轴心时代”观念形成过程中所起的作用,并进而指出,如果没有中国思想参与的话,“轴心时代”这一概念会不会出现,都是值得考虑的。反过来,正是借助于作为存在哲学大师的雅斯贝尔斯的复述,孔子和老子的思想变得鲜活起来,从而更符合时代的要求。实际上,中国只是雅斯贝尔斯寻求世界文明历史发展进程的一个重要组成部分,他希望通过对世界不同文明发展进程的探寻,来思考和揭示人性存在的现状,进一步发现共同的起源和未来,从而为他的世界哲学理念提供一个更加广泛的基础。     

知识背景对觉察配对词间语义联系的影响

研究探讨了生物领域知识丰富者和贫乏者判断来自生物领域或一般领域亲疏度不同的配对词间联系的差异。采用2（生物领域丰富者和贫乏者）×2（生物领域配对词和一般领域配对词）×2（语义关系疏远配对词和语义关系密切配对词）混合实验设计,要求被试尽快判断4种类型共120组配对词的两个词间是否存在语义上的联系。结果发现：生物领域知识丰富者比贫乏者更倾向于接受生物领域配对词间的联系,且在判断生物领域关系疏远配对词时花费更长时间;而两者在判断一般领域配对词间的联系时,无论在接受性或反应时上均不存在差异。这一结果说明,知识背景影响个体觉察特定范畴或特定领域中观念间联系的敏感性,觉察观念间联系的能力表现出领域特殊的特征。     

Original mind and cosmic consciousness in the co-creative process

This article will investigate the issue of accessing benxin 本心 (original mind), subsequent operation from Self and, in that process, union with the “greater universe” or benti 本体 (original substance)—a state expressed in the West as “cosmic consciousness.” It is proposed that this allows one to participate as a partner in the creative process of one’s own life and the surrounding world. The equally important question of how to gain contact with original mind will also be addressed, as well as the consequences of doing so with regard to the human condition. The concept of original thought is introduced, being important here as it is held to be that thought which is generated in the pure condition of original mind, devoid of influence from finite physical existence.     

思与真--论弗雷格的"思想"概念

本文从对《思想》的解读入手,对弗雷格关于思想与真的关系和思想的存在性质的基本观点作了批判性的分析。本文认为在这些观点中存在着一个结构性的问题,进而展示了这个问题的概念背景。