The commercialization of ‘big science’ is in full swing, leading to situations in which the ethical principles of academia are beginning to be compromised. This is exemplified by the profitable business of genetic ancestry testing. The goals of this sort of ‘big science’ are not necessarily in any way novel, however. In particular, large genotyping projects have a certain start‐up time when their design is frozen in, so that the projects often lag behind the development of genetic knowledge. On the (...) other hand, extremely provisional knowledge about potential disease markers is being rapidly turned into questionable ‘tests’, purporting to determine risk factors for complex disorders, by private companies that are eager to get their share of a profitable market of the future. The flow of money generated by such concerns looks likely to erode traditional research operations and small‐scale projects, which risk becoming pebbles on the ‘big science’ landscape. BioEssays 30:1246–1251, 2008. © 2008 Wiley Periodicals, Inc. (shrink)

本书内容分为四编:第一编印度因明;第二编藏传因明;第三编汉传因明;第四编二十世纪的因明研究。.

本书分析了因明发展中自身的逻辑线索,对因明中所包含的知识论、逻辑学、论辩学的内容作分别的研究。.

本书包括物质和差别,物质和元间,信息、生命,主观世界,元间的世界,客观世界和主观世界,虚系统和实系统,辩证本体论的渊源与革命等八部分内容。.

本书辑录作者2008年以来关于"政治宪法学"主题的主要代表性论文,较为完整地展现了作者所坚持的自由主义政治宪政思想路径.

常智奇(1953~ ),陕西省宝鸡市文艺创作研究室任职,陕西省文艺评论家协会理事,省作协、剧协会员.

The "gang of four" — Wang Hung-wen, Chang Ch'un-ch'iao, Chiang Ch'ing and Yao Wen-yuan — have created great chaos by confusing the relations between ourselves and the enemy, obliterating the differences between the two kinds of contradiction, wrecking Chairman Mao's policy of uniting with, educating and reforming intellectuals, calling intellectuals the "stinking number nine," smothering the revolutionary initiative of the broad masses of intellectuals, and destroying the ranks of revolutionary intellectuals.

This study explored the relationship among the emotional labor, psychological capital, and mental health of preschool teachers. A questionnaire survey was conducted on 411 preschool teachers in China. The results revealed the following: One emotional labor strategy had a significant negative effect on mental health, whereas two emotional labor strategies had significant positive effects. The psychological capital of preschool teachers had a complete mediation on the relationship between expression of naturally felt emotions and mental health and between the deep acting (...) and mental health. (shrink)

Philosophers are now wary of conflating the “fittingness” or accuracy of an emotion with any form of moral assessment of that emotion. Justin D’Arms and Daniel Jacobson, who originally cautioned against this “conflation”, also warned philosophers not to infer that an emotion is inaccurate from the fact that feeling it would be morally inappropriate, or that it is accurate from the fact that feeling it would be morally appropriate. Such inferences, they argue, risk committing “the moralistic fallacy”, a mistake they (...) claim is widespread throughout the work of contemporary and historical moral philosophers. I argue that many basic and familiar forms of moral assessment of the emotions are not subject to these arguments. I illustrate this by reconsidering the idea that to assess an emotion as “fitting” is to assess it as what a virtuous person would feel. After showing how assessments akin to this “virtue-theoretical” notion of fit may be prevalent even outside of the Aristotelian tradition, I suggest some more charitable and philosophically productive interpretations of the philosophical views of the emotions that D’Arms and Jacobson criticize, and argue that we cannot coherently theorize about the fittingness conditions of the emotions in a morally neutral way. (shrink)

Gang Yi legt eine neue Perspektive dar, aus der das Problem des so genannten Konflikts zwischen Platons Ablehnung der Akrasia im Protagoras und seiner Anerkennung der Akrasia in der Politeia betrachtet wird. Er kombiniert die philologische Analyse des Originaltexts mit der philosophischen Behandlung des Themas. Die Zwei-Ebenen-Struktur des Hedonismus kommt dadurch klar zum Ausdruck. Mit diesen Ergebnissen wird die sokratische Ablehnung der Akrasia auf einer neuen Ebene gegen die Einwände von Interpreten wie Irwin, Vlastos und Manuwald gerechtfertigt.