干宝易学哲学之探讨

干宝易学蕴涵的总体宇宙关怀和终极人文关切主要包括:理想礼法秩序的构建、圣人君子的人格期冀、天人合一的价值诉求三个方面.具体表现为:各安其位、各正性命的合理社会秩序建设;圣人君子家国天下的责任担当与深挚的忧患意识期许;天人相应、应天顺民的天人有序而和谐的价值追求.干宝易学思想终极价值的内容是其易学思想人文精神的集中体现和形上学维度的积极展开,这三个组成部分无不彰显干宝对于现实的关切并积极面对的态度,是其儒家价值理想与人生追求的集中体现.在对于现实问题的解读以及解决的内容和方式中,干宝既有对于传统的继承,又有其无可替代的个人观解.而面对所遭遇到的时代性问题,干宝尽力给出了一位真正儒者的解答.     

"形而上"与"形而下"的近代分离--《易》与经学时代中国学者的学术兴趣

近代科学在欧洲的产生,乃得益于"文艺复兴"以来欧洲学术上"形而上"与"形而下"的大规模分离.而汉以来"独尊儒术"的实现,<易>作为儒家主要经籍以其"仰观天文,俯察地理,中知人事"的宏大叙事与终极关怀,影响了经学时代中国学者的学术兴趣,导致他们将绝大多数精力投入到了以史学为主的"人事"中而非自然事物的研究对象与形而下的研究路径.两个相对独立的历史进程与历史体系或无何可比性:近代科学在欧洲产生只有在产生近代科学的欧洲自我历史进程与历史体系中才能得到解释,中国没有产生近代科学亦复如此.至于将中国科学落后的原由单一性地归结于<易>或儒家经学,这未必符合历史的因果真相与思维的有效推理.     

Plugging the Leaks in Neurath's Ship: A Defense of Naturalistic Epistemology

This paper examines the question whether foundational epistemology (“FE”) can be replaced by naturalized epistemology (“NE”). First, it argues that Quine's defense of NE is inadequate since it is only based on arguments showing the impossibility of the logical empiricist version of FE rather than on arguments for the impossibility of FE as such. Second, it proposes that a more promising argument for the impossibility of FE can be found in the Münchhausen-trilemma which aims at showing that ultimate foundations (and, hence, FE) are unattainable. However, Karl-Otto Apel has shown that this trilemma is unconclusive since it uncritically presupposes the premise that all argumentation is deductive in nature. Apel's argument implies that FE is possible if and only if it is possible to devise a non-deductive foundation (“NDF”). It is argued, however, that the possibility of NDF cannot be demonstrated. This leads to a situation called the Multatuli-dilemma: we cannot prove the possibility of ultimate foundations nor can we prove the impossibility of ultimate foundations. This dilemma shows that the discussion about the possibility of FE is pointless. Thus, it suggests that it is legitimate to replace FE by NE. Barry Stroud and Henri Lauener, however, argue that this replacement is not feasible since NE is not capable of refuting scepticism (Stroud) or justifying methodological rules (Lauener). But these objections are shown to be mistaken: First, epistemological scepticism is practically impossible and, hence, does not pose a serious threat to NE. Second, NE is capable of justifying methodological norms if and only if it makes use of so-called internal justifications. Thus, the final conclusion of this paper is that FE can be replaced by NE. This revised version was published online in August 2006 with corrections to the Cover Date.     

家校合作研究述评

近30年来．国内外研究者在家校合作的研究和实践上取得了一些卓有成效的研究成果。本文从家校合作分类、家校合作模式及实践、家校合作的理论基础三个方面介绍了家校合作研究的进展,并分析了我国家校合作研究存在的问题以及未来的研究走向。     

THE ULTIMATE INSIGHT: THE PATIENT'S AWARENESS OF MOTHER'S FILICIDAL WISHES

The author reviews myths and traditional tales in which the protagonist is a filicidal mother. In a displaced form, filicidal mothers appear as the ubiquitous witches of folklore. This imago is universal in fantasies and pavor nocturnus in children, regardless of the quality of care of the real maternal figures. To this phenomenon—the result of defensive externalization of primitive fears—a fundamental dimension is added when this dread seems corroborated by the mother's manifestly murderous wishes and behavior. Clinical examples of this pathogenic circumstance are provided, with comments on the development of dissociation versus repression, depending on the severity of early traumas. The evolution of symptoms and character disorder in adulthood is discussed, as well as interpretive and technical dilemmas posed by these patients.     

Priming modernity and work experiences strengthens the association between fairness/harm concerns and anger in China

According to the CAD model of emotional responses to immorality, if an event violates the moral foundations of justice and harm, people will feel angry. However, the model is silent on whether the strength of association between anger and perceived injustice/harm is context‐dependent. Using a contextual priming paradigm, the current research shows that in China, the association between anger and perceived injustice/harm is stronger when work (vs family) and modern (vs traditional) contexts are primed. Specifically, we primed modernity versus traditionality (Experiment 1) and work experiences (Experiment 2) and measured the strength of association between justice/harm concerns and anger. The results show that: (i) the linkage between justice/harm concern and anger was stronger in the modernity priming condition than in the tradition priming or control conditions; and (ii) the linkage between justice/harm concern and anger was stronger in the work experience priming condition than in the control condition. In short, priming modern and work contexts strengthens the association between justice/harm concerns and anger, suggesting the strength of the morality–emotion link is context‐dependent.     

道德直觉分析：内涵、形成机制与加工判断机制

自Haidt 提出道德判断的社会直觉模型后,道德直觉便成为道德心理研究中的重要课题。本文围绕这三方面的问题就最近10多年来道德直觉的相关理论与实证研究进行了评述,得到如下结论：（1）道德直觉作为社会直觉的一种,它既有一般社会直觉的一些共性特点,又有其特殊性。从目前道德的神经认知研究结果来看,与一般社会直觉的神经机制相比,道德直觉过程还涉及到眶额皮层、颞顶联合区以及前额叶的更多脑区。相关研究表明这些脑区涉及到情绪刺激的再评价、以及对行为动机、意图、心理理论等认知成分的联合处理。（2）对于道德直觉的起源与形成问题,尽管道德直觉表现出跨文化的普遍性,但是目前还没有充分的证据支持道德直觉的先天论;同时,本研究认为基于“进化-文化-个人”的具身隐喻过程可能是道德直觉形成的重要机制。（3）目前道德判断研究的有关理论与实证研究仍然难以回答道德直觉加工的情理之争问题,但有几点发现值得注意：一是从加工的水平差异角度来看,道德直觉可能存在不同的亚类形式,且不同类型的道德直觉可能有着不同的学习获得机制与加工机制;二是道德直觉判断不完全是情绪直接作用的结果,而与道德情境中的情绪认知以及情绪背后的道德规则（信念）之间有着重要联系。     

On Confucian Political Philosophy and Its Theory of Justice

Traditional Confucian political culture (including its concepts, systems, practices and folk customs) has a legacy that deserves careful reconsideration today. Its theories, institutions, and practices address the source, legitimacy, division and balance, and restriction of political power. Confucian politics is a type of “moral politics” which sticks to what ought to be and what is justifiable, and holds that political power comes from Heaven, mandate of Heaven or Dao of Heaven, which implies that justification and standards rest with the people referring to scholars peasants, workers and merchants. This type of justification is rooted in the public space and the autonomous strength of the people, and it finds guidance in the involvement, supervision, and criticism of the class of scholar-bureaucrats (shi 士). In this article, Western political philosophy will be taken as a frame of reference for evaluating Confucian conception of justice as well as Confucian ideas of distribution, fairness of opportunity, caring kindness for “the least advantaged,” and institutional construction. It will argue that the leading characteristic of Confucian political theory is that of “substantive justice.”     

论英美医事法立法体系

我国现阶段的有关医疗方面的法律、法规,在整个医疗卫生活动中起到了规范和制约的作用,但仍不完善。了解国外医事立法的历史和现状,有利于我国医事立法工作的开展。从英美法系医事立法出发,对英美法系的医事立法进行讲解和论述,从而起到借鉴的作用。