风水理论中的地理思维

风水理论作为我国古人生产生活的依据之一,具有盲目迷信和不科学的地方,但在另一方面,却是古代人民在自然环境中长期形成的生产生活经验的积累,是古代人民伟大智慧的凝结,包含着丰富的地理学思维和合理的科学内核。本文认为:风水理论产生和发展于人类对地理环境的认识;风水理论充分关注地理学中的人地关系议题,体现了古人的地域综合体的思维;风水学从不同尺度来考察人类周围的环境,体现了地理学的尺度观念。     

Qur'anic Covenants Reconsidered: mīthāq and ʿahd in Polemical Context

This article examines the Qur'an's use of 'covenant' (Arabic ?ahd and mīthāq). Recent scholarly attention to covenants in the Qur'an has hitherto largely hinged on modern questions of inclusivism, pluralism, or notions of Islamic salvation history. Most studies have focused on Q 7.172 (and its interpretations), which is usually treated as the most important covenantal verse in the Qur'an. The analysis here is intended to be not an exhaustive study of covenant in the Qur'an, but an attempt to re-orient the discussion in terms of the qur'anic usage as distinct from later categories, and to move away from the tendency to prioritize Q 7.172 as the central covenant verse. The article pays particular attention to the way in which the Qur'an re-contextualizes 'covenant' for its own theological ends, and argues that the Qur'an uses this motif for a multiplicity of purposes. To this end it highlights three elements of the Qur'an's covenant theology: (1) its prophetological connotations, (2) its association with legal injunctions and the Decalogue, and (3) its eschatological implications. All three components often serve polemical functions. The article also makes some brief observations concerning the relationship between the Qur'an's use of covenant and its Late Antique context.     

关于修订“93耳穴国标”的意见

“93耳穴国标”暴露了一些问题。需要修订的内容包括：（1）命名原则;（2）命名方法;（3）关于耳穴的纳入原则。修订后的耳穴新标国标的耳穴数量,由原来的91个减少至78个,而且使用主要命名方法命名的耳穴68个,占87.2%（“93国标”中只有59个,占68.6%）;使用补充命名方法命名的耳穴只有10个（耳尖、轮1,等等）,仅占12.8%（“93国标”中高达27个,占31.4%）,而且这10个耳穴都分布在较为特殊的部位,对耳穴的命名原则和主要的命名方法不构成任何冲击。     

儿童社会信息加工的情绪－认知整合模型

回顾与总结了社会认知中情绪过程对儿童社会能力发展作用的研究成果,探讨了社会信息加工过程中情绪过程和认知的关系问题。发现就个人--社会决策活动而言,情绪过程具有核心作用。并且由此介绍了社会情绪--认知整合模型及其对情绪过程的理解。在此基础上,重点综述了情绪过程在社会情境中对儿童社会信息的线索编码与解释、目标分类、反应提取与决定及行为实施的影响。     

道教哲学的思想主题与逻辑建构

本文力求在吸收已有道教研究成果的基础上,尝试以现代哲学观念,对道教的价值关怀予以分析说明以建立符合现代学科要求的道教哲学形态。由于目前的工作仅是初步提出自己对道教哲学的一种理解,希望能够对此正处于建设中的学科的进展有所推动。     

Beyond illusion: Psychoanalysis and the question of religious truth1

In this paper the author critically examines the nature of the positive, reconciliatory attitude towards religion that has become increasingly prevalent within psychoanalytic thinking and writing over the past 20 years. She shows how this positive attitude rests on a change in the nature of the prototype of religion and its reassignment to the realm of illusion, thus making irrelevant an issue most central both to psychoanalysis and to traditional Judeo‐Christian belief ‐ the passionate search for truth. The author demonstrates how the concern with truth, and specifically with the truth of religious claims, lies at the basis of the opposition between psychoanalysis and religion but, paradoxically, also provides the common ground for dialogue between the two. She argues that, as Freud developed his ideas regarding the origin of conviction in religious claims in his Moses and monotheism (1939), the nature of this common ground was expanded and the dialogue became potentially more meaningful. The author concludes that meaningful dialogue emerges through recognition of fundamental differences rather than through harmonisation within a realm of illusion. In this light, the present study may also be seen as an attempt to recognise fundamental differences that have been evolving within psychoanalysis itself.     

《管子》的兵学思想简论

《管子》虽非兵学著作,但是其兵学思想丰富而全面。其兵学思想涉及养兵之道、治兵之道、用兵之道等内容。其兵学思想在中国军事思想史上占有很重要的地位,对于当今的军事建设也具有重要的借鉴价值。     

Sprachspiel vs. vollständige Sprache

The article formulates a criticism of Wittgenstein's later philosophy which, in its substance, I would like to think, is fairly the same as the (hermeneutic) criticism issued by Apel and Habermas in the sixties. Contrary to these philosophers, however, I try to make the point by focusing on the distinction between language game and language, respectively between intralanguage relations of family resemblance (between language games) and interlanguage translation relations. The notion of a complete language is introduced — completeness of a language being, roughly, its possibility in principle of being translated into any (other) language — and the criticism of Wittgenstein is formulated as the allegation that he does not, or will not, acknowledge such a concept of completeness.So far the contents of the first part of the article. The rest of it assembles some hints, remarks and reminders which bear upon the question of the completeness of a language. These considerations include comments on the conditions of translatability, on the performative (agent's) knowledge or intention-in-action of the acting person, on Habermas' concept of communicative competence and on the notion of a responsible subject of action. It is alleged that to speak of translation and reporting an event as language games is misleading.     

THE “GHOSTS” OF IRAS PAST AND THE CHANGING CULTURAL CONTEXT OF RELIGION AND SCIENCE

Beginning with our cosmic ancestors and the 1950s ancestors of Institute on Religion in an Age of Science (IRAS, the “Ghosts”), this essay highlights the wider, post‐World War II cultural context, including other science and religion organizations, in which IRAS was formed. It then considers eight challenges from today's context. From the context of science there are (1) the challenge of scale that leads us to question our place in the scheme of things and can lead to a challenge to morale concerning whether we make any difference; (2) the challenge of human variability that leads to the question whether there is a single human moral nature; and (3) the challenge of detailed explanation that leads to the question of what is the task of theology in relation to detailed scientific explanation. From the religion context there are (4) the challenge of objectivity—studying religion without practicing religion; and (5) the challenge of pluralism and the variety of cultural and religious perspectives. From the context of the growing and diverse science‐and‐religion enterprise, considered from the perspective of IRAS developed in the first part of this essay, there are the challenges of (6) apologetics and (7) intellectualization. Finally, from the context of our growing, worldwide consumerist culture that is contributing to the radical alteration of the planetary environment, leading to much suffering, there is (8) the challenge of becoming more motivated to act for the long‐term global good.