民初政治道德建构思想的历史透视——以《正谊》杂志为中心

民国初期,部分社会志士以《正谊》杂志为阵地,以道德救亡为主旨,围绕高扬道德为共和所需理念、确立道德因时更张理论、主张铸就共和道德精神、提倡规范国民言行、坚信重塑人格为救亡要途展开政治道德的理论诠释。此举与学理清算道德堕落、名实相悖,官僚治国、“恶精神”泛滥,官无人格、寡廉鲜耻,人心颓废、思潮隳堕等弊端联系在一起。欲藉反省自爱、外力逼迫、典型示范、塑造人格等方法以重铸近代政治理想人格,进而达到实际救亡之目的。     

固守与突破——从日常生活的变迁看国人工作中的人际关系

按照一般思维,日常生活与工作是两个相对对立的概念（无论是时间上还是空间上）,但通过日常生活中人与人的交往所形成的观念和衍生的人际关系,使得两者看似对立,实则紧密相联。本文以日常生活和非日常生活的理论范式为着眼点,通过历史维度的考证,来探讨日常生活诸多现象对工作中人际关系的影响及其对构建和谐社会的作用。研究表明：人的种种行为及观念的确立经历了传统日常生活的深厚积淀,而在社会发展和转型过程中又受到现代日常生活的猛烈冲击。在两者的“夹击”中,突破与固守共存,形成了中国人微妙的人际关系和复杂的人际关系网。     

The Erotic Eucharist

Pope Benedict XVI's encyclical Deus Caritas Est continues the magisterium's twentieth‐century shift from an act‐oriented, procreative approach to sexual ethics to what I will term a heterosexually personalistic one. Situating a heterosexual anthropology within a heterosexual cosmology, Benedict argues that just as God loves humanity with heterosexual eros, so must human beings love each other heterosexually. Although Benedict depends upon the explanatory power of heterosexuality, he perhaps unwittingly ends up depicting God's love not as iconically heterosexual, but as queer. In casting God's love as queer, I do not, even analogously, impute to God a type of homosexuality as Benedict does a heterosexuality. Instead, by drawing attention to the discursive specificity and historical instability of both homosexuality and heterosexuality, I use “queer” to recognize God's love as beyond categorization and as strange; it cannot be corralled into or contained by the historically specific notions of heterosexual and homosexual. But this essay does not merely deconstruct Benedict's heterosexually personalistic cosmology. It uncovers in Benedict's Eucharistic transfiguration of marital love a new and promising way of situating discussions about the ethics of sex.     

Social-cognitive development: Domain distinctions and coordinations

Recent research on social-cognitive development has identified three conceptual domains which form the basis of the child's structuring of the social world: the moral, societal, and psychological domains. Research on distinct conceptual domains has thus far focused on events and actions that are clear examples of content for the domains. The issue of domain coordinations has not been addressed. This paper examines coordinations between conceptual domains in children's social judgments through a discussion of the experiential origins of the domains and judgments about mixed, second-order, and ambiguously multifaceted events. The utility of the conceptual domain model for understanding social judgments and social development is discussed.     

Shareability: The social psychology of epistemology

Psychologists and cognitive scientists interested in the nature of internal representations of human knowledge often use observable regularities or structures to infer what the innate constraints on those representations must be like. It is possible, however, that certain structures might come about only when a group of people share a knowledge domain. Furthermore, it is possible that there are analyzable constraints on knowledge structures that emerge when knowledge is being shared. Such constraints are referred to in this paper as “shareability” constraints. A number of examples of observable structures in human knowledge are discussed in terms of shareability constraints. An attempt is made to determine which sorts of structures are most shareable, and how those structures may differ from the sorts of structures that are easily represented by the individual mind but not easily shared between minds.