论自省

自省具有双重源头:道德感情--或道德志向--和道德智慧.因此,一个人要做到经常且深刻的自省,一方面,必须提高自己的道德认识和道德智慧,树立诸如"美德乃是每个人获得幸福的必要条件"的道德信念;另一方面,必须扩充和强大"做一个有美德的人"的道德欲望、道德感情和道德志向,立志做一个君子、仁人乃至圣人.     

遵从行为的调查研究

本研究根据遵从行为反映沦的观点,通过对576名在校大学研究生和本科生“关于对‘非典’时期学校实行‘封闭管理’规定的态度”的问卷调查。结果表明：(1)遵从行为在积极的行为目的、行为归因、意志过程和情绪体验四个方面具有内在的一致性;(2)服从行为在消极的行为目的、行为归因、意志过程和情绪体验四个方面具有内在的一致性;(3)遵从行为和服从行为在意志过程和情绪体验反应的程度上受归因倾向的影响;(4)顺从行为只足在归因倾向和情绪体验方面表现出消极的倾向性特点,意志过程特点反映不确定。     

Is Justice Binary?: A Free‐Will‐Related Exploration

Abstract: This article asks whether justice is binary, whether matters are either‐or with respect to it. This question has been inexplicably neglected, and the elementary conceptual work has not been done. We consider this question through exploring the implications of free‐will‐related justice. We see that there are actually two questions of very different scope here, and that two distinct notions of binarity need to be distinguished. In the process, the plausibility of considering justice as a binary notion is evaluated.     

对康德的道德形而上学基础的追问及存在论意义上的超越

康德的道德哲学与其政治哲学是逻辑一致的,康德认为正义的优先性在于人先天的自由,而自由的主体坚持正义和遵从道德,则在于人的实践理性自身具有的善良意志,康德就这样通过自由、实践理性、善良意志等概念为道德奠定了基础。然而它仍然是先验的、空洞的,唯有从道德是人存在的方式这一存在论的根基处入手,才能理解道德并使其获得自身存在的坚实根基。     

Neuroscientific Prediction and the Intrusion of Intuitive Metaphysics

How might advanced neuroscience—in which perfect neuro‐predictions are possible—interact with ordinary judgments of free will? We propose that peoples' intuitive ideas about indeterminist free will are both imported into and intrude into their representation of neuroscientific scenarios and present six experiments demonstrating intrusion and importing effects in the context of scenarios depicting perfect neuro‐prediction. In light of our findings, we suggest that the intuitive commitment to indeterminist free will may be resilient in the face of scientific evidence against such free will.     

DENNETT ON FREEDOM

Abstract: In his Freedom Evolves (2003) Daniel Dennett criticizes a view I defend in Autonomous Agents (1995) about the importance of agents' histories for autonomy, freedom, and moral responsibility and defends a competing view. Our disagreement on this issue is the major focus of this article. Additional topics are manipulation, avoidance, and avoidability.     

预立医疗照护计划的国内外发展现状

随着医疗水平的不断提高,原本无法挽救的生命都可通过医疗技术给予维持,而与此同时,人们的自主意识在逐渐增强、生命价值观在不断完善,姑息照护也得到了持续发展。在这样的背景下,预立医疗照护计划慢慢引起人们重视,国外许多国家及我国台湾地区已给予了广泛认可。     

Persistent bias in expert judgments about free will and moral responsibility: a test of the expertise defense

Many philosophers appeal to intuitions to support some philosophical views. However, there is reason to be concerned about this practice as scientific evidence has documented systematic bias in philosophically relevant intuitions as a function of seemingly irrelevant features (e.g., personality). One popular defense used to insulate philosophers from these concerns holds that philosophical expertise eliminates the influence of these extraneous factors. Here, we test this assumption. We present data suggesting that verifiable philosophical expertise in the free will debate—as measured by a reliable and validated test of expert knowledge—does not eliminate the influence of one important extraneous feature (i.e., the heritable personality trait extraversion) on judgments concerning freedom and moral responsibility. These results suggest that, in at least some important cases, the expertise defense fails. Implications for the practice of philosophy, experimental philosophy, and applied ethics are discussed.     

The myths of free association and the potentials of the analytic relationship

The author challenges the traditional and still prevalent view of 'free association', arguing that it entails three forms of denial (also formulated in terms of corresponding myths): 1) denial of the patient's free agency; 2) denial of the patient's and the analyst's interpersonal infl uence; and 3) denial of the patient's share of responsibility for co-constructing the analytic relationship. That responsibility includes some degree of consideration of the analyst's needs. Sometimes, the patient's good judgment to that end may be refl ected in what is automatically and mistakenly reduced to a form of 'resistance'. Attention to the patient's responsibility must be balanced against the effort to provide a uniquely safe environment for the patient's revealing of shame and anxiety-ridden feelings and attitudes. But the therapeutic action of psychoanalysis, ideally, includes the cultivation, through lived experience, of the dialectical interplay of self-expression, on the one hand, and caring relational engagement, on the other. Recognition of the patient's free agency does not preclude exploration of constraining structures laid down in the past. On the contrary, it deepens such exploration. At the same time, it opens the door to the possibility of explicit recognition, via challenge, criticism, or affi rmation, of the patient's contributions to the analytic work.     

法律信仰转型中人的主体性

在西方法律传统的演变中,法律信仰的转型是伴随着人的主体性的凸显而发生的。基督教理论承认人的有限自由意志,在上帝之下,君主必须服从神法和以神法为依据的法律,个人意志可以高于君权,由此形成了神权保护民权、对抗王权的局面。在自然法理论中,自由意志被理性所取代,人依赖理性就可以制定出符合神法和自然法的世俗法。理性主义则认为,人不再需要神的帮助,仅凭理性的命令就可以制定出符合理性本身的法律,获得对法律的信仰。西方法律信仰的转型经历了从自由意志到理性主义的演变历程。当代中国法律信仰的基础是理性主义,将“公平”、“正义”等法治观念建立在理性的基础上,对处于目前文化境遇中的中国人来说是必然的选择。