试论壮医药的哲学基础

壮医药有深厚的传统哲学基础,壮医药在漫长的发展历程中广泛吸收了壮族先民的哲学思想,凝聚着壮族先民的智慧。壮族传统哲学对壮医药的影响,有朴素的唯物自然观、辩证发展观以及关怀互助的医疗价值取向等积极影响,也有客观唯心、经验积累占较大比重、小农经济思想等非积极因素。     

IN PRAISE OF FOLLY? THEOLOGY AND THE UNIVERSITY

To suppose the possibility of dialogue between theology and science is to suppose that theology is an intellectually worthy partner to engage in dialogue with science. The status of theology as a discipline, however, remains contested, one sign of which is the absence of theology from the university. I argue that a healthy theology‐science dialogue would benefit from the presence of theology as an academic discipline in the university. Theology and theologians would benefit from the much closer contact with university disciplines, including the sciences. The university and the sciences would benefit from the presence of theology, providing a department of ultimate concern, where big questions may be asked and ideologies critiqued. A university theology would need to meet standards of academic integrity.     

Alternative Possibilities, Luck, and Moral Responsibility

I first question whether genuinealternatives are necessary for moralresponsibility by assessing the assumption thataccessibility to such alternatives is vital tohaving the kind of control required forresponsibility. I next suggest that theavailability of genuine alternatives courtsproblems of responsibility-subverting luck foran important class of libertarian theories. Isummarize one such problem and respond torecent replies it has elicited. I then proposethat if this ``luck objection' against theidentified class of libertarian theories ispersuasive, a similar objection appears toafflict compatibilist theories as well.Finally, I show that reflections on luck maywell take some bite out of variousFrankfurt-type examples. These are examplesdesigned to establish that an agent can bemorally responsible for an action despiteacting with libertarian free will in theabsence of genuine or pertinent alternatives.     

Transzendentalpragmatik und Diskursethik. Elemente und Perspektiven der Apelschen Diskursphilosophie

Transcendental Pragmatics and Discourse Ethics. Elements and Perspectives of Apel's Discourse-Philosophy. The author follows Apel's intellectual biography and shows the conception of a critique of meaning qua ‘reflection upon the discourse within the discourse’ to be the centre of Apel's language-pragmatic ‘Transformation of Philosophy’ (Frankfurt a.M. 1973). Beginning with an explication of the situation of a speaker/thinker, especially of the situation of a philosophising speaker/thinker, Apel reconstructs a two fold apriori of communication: Every thought is situated within the context of a particular, historically evolved, community of language and interaction. At the same time, however, the validity-claims of thoughts transcend the context of their origin towards an unlimited community of argumentation. On the basis of the first apriori Apel criticises the methodical solipsism as well as the objectivism of modern philosophy and theory of science. Drawing upon the second apriori he develops a universalist critique of meaning of relativism and contextualism. In the sixties and seventies Apel worked out a differentiated theory of the – more or less – communicatively cognizing humanities and set it apart from the theory of the causal-explanatory natural sciences, thus challenging the objectivism of a Theory of Unified Science. Building upon this work Transcendental Pragmatics, as developed by Apel and others, sets philosophy primarily two tasks: firstly, a (fallible) internal reconstruction of argumentative discourse as the (logical) situation of speech and thought which seeks to elucidate the conditions of the meaningfulness, i. e. the presuppositions, of discourse. These presuppositions comprise, thus Apel with Habermas, the four validity-claims to intelligibility, sincerety/credibility, truth and normative rightness/legitimacy. Their moral content consists, thus Apel, not only in the recognition of the equality of all beings capable of discursive reasoning but also in their recognition of a co-responsibility for the realizability of discourses and of responsibility. The author argues that the existence of a co-responsibility of this kind is indisputable because the discursive claims to validity are intertwined with a set of ‘primordial promises of dialogue’. Only with the elucidation and explication of these promises can the reconstruction of the internal conditions of discourse be completed.The second task of a pragmatics of argumentation isthe strict resp. actual reflection of the thinker upon the presuppositions of the discourse in which he currently engages. This reflection has a Socratic character and can only be done in the form of discussion and debate (‘Auseinandersetzungen’, Apel, Frankfurt a.M. 1998) with critics of the reconstruction. In this context, the author proposes a method of Socratic reflection upon the presuppositions of dialogue which suspends the usual, theoretically oriented, attitude of the scientist and the philosopher in favour of an actual reflective attitude. Within a dialogue with a sceptic who doubts one of the results of the internal reconstruction of dialogical presuppositions, say X, it is tested whether his doubt as to the unrestricted validity of X can be understood as a sincere contribution to the current dialogue or whether this particular sceptical thesis does not make sense, because it is incompatible with the role of a sincere participant of argumentation which, after all, the sceptic cannot refuse to claim for himself.Finally the author explains Apel's characterization of the tension between “Discourse and Responsibility” (Frankfurt a.M. 1988). In the course of discussions with Max Weber, Lawrence Kohlberg, Hans Jonas et al., Apel formulates and justifies an ethics of responsibility and gives an affirmative answer to the crucial question of whether the fulfilment of the moral obligations connected with the recognition of co-responsibility can be demanded within the non-dialogical circumstances of social reality. Apel's answer employs the idea of counter-strategies which are morally legitimate in virtue of their being worthy of argumentative consensus. This revised version was published online in August 2006 with corrections to the Cover Date.     

On the existential core of professionalism in mental health care

ABSTRACT

Existential issues are at the heart of professional role fulfilment. To defend this thesis, it will first be shown that professional competence not only consists of knowledge and skills, but also includes a second-order capacity which enables the clinician to dose and guide his activities. Secondly, in the way the professional performs his or her role, there is also always something communicated about how the professional relates to his or her role performance. This “indirect” communication is not an undesirable by-product of the communication with the patient, it is intrinsic to the professional role. Thirdly, the shaping of this “self-relatedness” can be conceptualised as the result of an interaction between basic (existential) motives in the professional and the normative appeal of the therapeutic setting. A conceptual model of the professional - patient relationship will be presented that clarifies the different dimensions and relations which are addressed in the three successive steps.     

Rights: Foundations, Contents, Hierarchy

It would seem that we in the West are suffering from an increasing glut of rights. To the sixty-odd human rights that the Universal Declaration and its Covenants have long given us, must now be added the particular rights claims of an increasing number of ‘oppressed’ minorities, claims to compensation rights for just about every conceivable harm done and claims to ever more trivial things. This tendency is harmful insofar as it trivialises rights and devalues the coverage of rights. Human rights are fundamental and ought to be protected from these tendencies. Using an analysis of the foundations of human rights, and their function in maintaining autonomy in particular, this article analyses the content of rights – what must be fulfilled in order for a right to be protected – as a means of demonstrating the possibility of reducing the volume of rights without reducing rights coverage and of creating a defensible hierarchy.     

试论以人为本的道德价值观

以人为本的道德价值观,也就是以人的属性、人的思维和人的境界为理论出发点的道德价值观。人的属性有主体性、社会性、自然性、精神性之分。人的思维具有个体本位、社群本位、自然本位、信仰本位四个维层。人的境界有伟人、英雄、模范、先进、普通之区别。     

多维范式下神经组织行为学的哲学基础、理论框架和研究方法

神经组织行为学是指通过探究组织现象背后的生物学运作机理, 从神经生理视角发展并重构组织行为学框架的新兴多领域交叉学科。多维范式下的神经组织行为学包括从还原论到涌现论的哲学基础, 基于社会情境认知理论、跨层次研究和逆向推理的理论框架, 以及神经成像法和ANS测量法并行的研究方法。未来研究应注意神经组织行为学可能给组织理论带来的变革, 以及研究方法的未来走向。     

Authenticity,presence of meaning,and struggle with ultimate meaning: Nuanced between-and within-person associations

Authenticity predicts greater presence of meaning in life, in general (between-persons) and in the moment (within-persons). However, little is known about whether authenticity predicts negative aspects of life meaning, such as struggles with ultimate meaning. Across three studies (total N = 719), two of which used daily diaries (daily reports = 1,980), correlations, confirmatory factor analyses, and multilevel path models together showed that higher levels of authenticity related positively to presence of meaning and negatively to struggle with ultimate meaning at the between- and within-person levels. These findings are consistent with humanistic, existential, and positive psychology theories of authenticity and meaning and raise the possibility that increasing authenticity states over time may predict sustained improvement in multiple aspects of meaning.     

Struggle with ultimate meaning: Nuanced associations with search for meaning,presence of meaning,and mental health

Struggle with ultimate meaning reflects concerns about whether one’s life has a deeper meaning or purpose. We examined whether this construct could be distinguished from presence of meaning in life and search for meaning. In two US samples – a web-based sample (N = 1047) and an undergraduate sample (N = 3978) – confirmatory factor analyses showed that struggle with ultimate meaning loaded on a factor that was distinct from but related to presence (negatively) and search (positively). Moderated regression analyses showed that people with low levels of presence combined with high levels of search for meaning were particularly likely to struggle with ultimate meaning. Additionally, when compared to presence and search, struggle with ultimate meaning related more strongly to depressive symptoms than presence or search. These results suggest that struggle with ultimate meaning represents a distinct component of how people grapple with meaning that has implications for mental health.