From Gratitude to Lamentation: On the Moral and Psychological Economy of Gift,Gain and Loss

The passing of Nelson Mandela and other figures of (diverse) contemporary importance may prompt the interesting question of how we might or should understand the psychological, social and moral function of lamentation in human life. This paper aims to show that such responses are not just of emotional and interpersonal significance, but also of serious moral import. To this end, the paper proceeds via exploration of conceptually and morally suggestive correspondences or resonances between the logical grammar of lamentation—which, to be sure, has received almost no latter day analytical attention—and that of gratitude or thankfulness in which there has been an enormous explosion of academic interest in recent years. The paper argues that there is no less case for a moral virtue of lamentation, than for a virtue of gratitude.     

The Development of Jurisprudence in China

Over the past forty years since the launch of reform and opening up in 1978, China has passed through three developmental stages: recovery, stability and flourishing growth. This development has revolved around the axis of “politics—rule by law—rule of law— rule of law system—rule of law path—rule of law China.” By virtue of discussion of the core themes of jurisprudence and basic categories, jurisprudence has mounted ever higher. On the basis of summing up existing experience, the development and progress of Chinese jurisprudence in the new era should firmly uphold a disciplinary orientation, an indigenous orientation, a mass orientation and an orientation toward practice and modernization. We must seek new logical starting points, constantly pioneer and innovate, and contribute new wisdom and programs to the comprehensive governance of the country according to law.     

National and Ethnographic Groups in Central Asia as Reflected in Ethnic Statistics (Part 1)

The history of the multinational Union of Soviet Socialist Republics, which is now more than half a century long, is a history of development of genuine flourishing — economic, political, and cultural — of all the nations and peoples united in the framework of the world's first socialist state, on a basis of indissoluable unity and friendship.     

Introduction: Beyond the Great Divergence

Was today’s alternative model of development universal in the eighteenth century? By comparing what was then mainstream economic development with today’s alternative model, The Great Divergence: China, Europe, and the Making of the Modern World Economy (hereafter, The Great Divergence) reminds us that development has many possibilities. Like many of us who are familiar with the classic research models for the origins of Western European capitalism, Pomeranz, on encountering evidence betraying the paucity of advocates for the “European miracle” and the backwardness of early modern England and Europe, was irresistibly impelled to reassess this period. What he found was a decline in environmental resources relative to the growing population in the preindustrial world—an issue that can hardly be said to be economic; rather, for the moment, let us acknowledge it as arising from the demand for plant and animal resources. The Great Divergence asserts that in the eighteenth century, when timber had not yet been completely replaced by coal, four major products of the land—food, fuel, fiber and building materials—were facing increasing demographic pressure, which people in Europe, especially England, and in China, especially the lower Yangzi Delta (Jiangnan), and even in Japan and India, were all trying to deal with, and to which they all responded by choosing a labor–intensive path. This raised output and satisfied the environmental resource needs of a growing population. In the end, however, The Great Divergence lets the cat out of the bag, holding that environmental pressures were considerably relieved in England in the mid- to late eighteenth century, due to the industrial revolution sparked by its coal and iron and the abundant supply of land-intensive products imported from the New World; England then abandoned its labor-intensive path and took the road of industrialization, in which capital and labor made up for shortage of land. With the advent of the industrial revolution, Pomeranz’ doubts about Eurocentrism automatically come to an end; the nineteenth century becomes a dividing wall. The concept of development that takes environmental resources—including land—as existing merely for demand and consumption takes its fixed form in the nineteenth and twentieth centuries, the stage in which economic development reigned supreme and industrialization proceeded through plunder and rapine.     

Economic Collaboration Between the USSR and the Socialist Countries

It is already more than a quarter of a century since socialism has gone beyond the boundaries of a single country. As a result of the victory of the socialist revolution, in the postwar years in a number of countries in Europe, Asia, and subsequently in the western hemisphere as well — in Cuba — there developed a world socialist system: a social, economic, and political community of free and sovereign peoples following the road of socialism and communism, united by common interests and goals and by the close ties of international socialist solidarity. Its nucleus is the Soviet Union, which has amassed enormous experience in the construction of a new society.     

Animated Spaces

ABSTRACT

Recent exhibitions of interaction design have sought, and often struggled, to capture within the space of a traditional gallery the multisensorial, often performative nature of the user experience and the richness of the contexts within which that experience takes place. Similarly, many architecture exhibitions have attempted to reinvent the place of architecture in the modern museum—to portray architecture as a multimodal, multisensory shaper of the material landscape that impacts people's everyday lives. Yet, again, the “white cube” complicates curators' and exhibition designers' efforts to go beyond traditional materials—blueprints, renderings, models, and photographs—to convey the dimensionality and material richness of built space. This article will examine how interaction design and architecture, both experiential fields, present unique challenges to the exhibition designer. It will also consider how these fields, by virtue of the distinctive qualities of their designed objects, offer unique opportunities for us to rethink the relationships between the contexts and contents of exhibition. It will conclude with specific recommendations for ascertaining the limitations and affordances of—and critically negotiating between—the exhibition space, the exhibition's publics, and exhibition modes and media.     

美德伦理及其在当代的复兴

在西方,美德伦理指的是亚里士多德的以人为中心的伦理学说,在中国则指的是儒家所推崇的心性之学。启蒙运动形成的个人主义已日渐弥漫开来,形形色色的具体的个人主义观念导致了道德价值多元化,情感主义造成了当今道德语言的危机,规范伦理学局限性的日益凸显,美德伦理学逐渐被人们所关注。美德伦理学的复兴将会缓解当今时代的道德危机,关键在于找到传承美德伦理的共同体,发扬模范人物的带头作用,并借助于法律的规约,才能复兴美德伦理。     

Sounding Out Vision

ABSTRACT

The late-twentieth century development of a range of digital imaging technologies has led to claims that we are in the midst of a transformation of representation. This essay takes two such technologies—ultrasound and magnetic resonance imaging (MRI)—and considers how their extraordinary mediation of the invisible using radio waves, magnetic fields and sound waves confounds the terms of reference which have governed the way we think not only about images, but about visual perception itself.

The nineteenth-century visual technology of the stethoscope, and its synaesthetic fusion of sound and image, is posed as a way of thinking through medical imaging technologies' sonic and haptic picturing of a world beyond light. Hegel's aesthetics, and his consideration of sound as a more ideal medium than light, is also used to consider the ways in which ultrasound and MRI images mediate the products of sound—the depth, interiority and identity of a body—into the realm of vision and the image.     

“应得”传统的历史叙事

对“应得”概念的讨论可以追溯至古希腊时期。亚里士多德等人认为所谓“应得”是根据公民的“德性”分配公共职务,启蒙运动宣扬的自由、平等与民主等理念改变了“应得”的历史传统,它赋予公民以“自治”和权利意识,让人们意识到可以依凭个体的自主行动来“应得”社会的基本益品。当代正义理论家罗尔斯等人区分了“应得”和“反应得”,将超出个人控制、受运气因素影响的“应得”（如自然天赋、社会地位等）排除在分配正义之外。罗尔斯等人的区分深化了“应得”理论的思考。当代社会对“应得”的讨论还进一步扩展到人类与动物、当代人与未来世代以及民族国家和全球共同体之间。     

走出美德与规则“厚此薄彼”的道德误区

伦理学或道德哲学的思维理路可以区分为美德目的论传统与权利规范论传统.作如此界别的真实目的并不是要在两者之间营造“非此即彼”或者“厚此薄彼”的二中择一,而是希冀挖掘美德与规则的关键性联系,即美德的脆弱性,需要规则的强化和补充;规则的有限性,需要美德的培源与支持;敬重规则亦是一种美德;永远保持美德对规则的优先性,反之弗然.     

Social Psychology in American Sociology

A Soviet scientist analyzes the emergence within the past half century of social psychology and psychological approaches in sociology as disciplines typical of Western philosophical interpretation. A contrast is made between this and the Marxist appraisal of social phenomena. Vestnik Moskovskogo Universiteta, Seria Ekonomiki, Filosofia (Journal of Moscow University, Economics and Philosophy Series), 1960, No. 5 — slightly abridged.     

被忽略的认知运气--论葛梯尔问题的实质与德性知识论

葛梯尔问题的实质是认知运气。葛梯尔问题被提出以后，知识论者们试图寻找第四个条件来解决此问题，从而形成了以JTB+X的方式来定义知识。 X看似解决了葛梯尔问题，实际上它们都在解决认知运气的问题，同时自身也面临着认知运气的威胁。不论X的提出还是受到的质疑与批判等，都以认知运气为焦点。当JTB+X式的知识分析不能解决问题的时候，一些知识论者对知识的分析产生了质疑，从而走上了对知识的规范性解释，产生了德性知识论。不论是以格雷科为代表的强德性知识论者还是以普理查德为代表的温和的德性知识论者，都致力于认知运气的解决，正是认知运气推动了德性知识论的产生和发展。     

The notion of character friendship and the cultivation of virtue

Most theories about virtue cultivation fall under the general umbrella of the role model approach, according to which virtue is acquired by emulating role models, and where those role models are usually conceived of as superior in some relevant respect to the learners. I argue that although we need role models to cultivate virtue, we also need good and close relationships with people who are not our superiors. The overemphasis on role models is misguided and misleading, and a good antidote draws on the Aristotelian concept of character friendship. Character friendship (a) constitutes a unique form of experience in which we share a substantial way of seeing with a close other; (b) facilitates a unique form of knowledge, the knowledge of a particular person (my‐self and the other's self); (c) develops other emotions important for virtue cultivation besides admiration, such as love, shame, trust, and hope; and (d) is a praxis in which cooperative interactions and discussions function as a bridge between habituation of virtue at home and the public life. Character friendship provides necessary elements for human cultivation of virtue that the sole experience of having a role model does not.     

The "Lonely Crowd" Under Capitalism

Automation, alienation and an atomized social life are phenomena of twentieth century life in the Western countries which American philosophers and sociologists view with considerable alarm and explore from many angles. The author of the following article analyzes the analysis and draws some conclusions of his own. ["Contemporary Capitalism and Spiritual Life of the Individual," Voprosy Filosofii, 1960, No. 6—abriged.]     

UK macroeconomic volatility: Historical evidence over seven centuries

Breaking ground from all previous studies, we estimate a time-varying Vector Autoregression model that examines the time-period 1270–2016 — the entire economic history of the U.K. Focusing on permanent and transitory shocks in the economy, we study the fluctuation in conditional volatilities and time-varying long-run responses of output growth and inflation. Unlike all previous studies that use time invariant linear models, our approach reveals that the pre 1600 period is a turbulent economic period of high volatility that is only repeated in the 20th century. The repeating patterns in the conditional volatilities follow from aggregate supply shocks, while most of the inflation responses follow from aggregate demand shocks. Thus, we uncover that despite the technological growth and the various changes in the structure of the U.K. economy in the last century, the recurring patterns call for an examination of the true impact of the various policies on the economy.     

Prayer and Liturgy as Constitutive‐Ends Practices in Black Immigrant Communities

Much social theory tends to emphasize the external goods of social practices, often neglecting the internal goods of those practices. For example, many analyses of religious rituals over‐emphasize the instrumental and individualistic ends of prayer and liturgy by describing such religious practices as effective means for achieving external ends like positive emotions, psychological benefits, social status, or social capital. By contrast, we use a neo‐Aristotelian virtue ethics perspective to analyze the relational goods, such as trust and intimacy, which are expressed and sustained through ritualized social practices. Using ethnographies of Haitian and Ghanaian Christians in the U.S., we demonstrate that prayer and liturgy can also be understood as constitutive‐ends practices, practices in which human persons engage to sustain relations with others because there are goods inherent to those relationships. We further argue that in many religious practices, the end goals and the means—i.e. specific aspects of the practice—are inseparable. Our approach to developing theory combines critical engagement with numerous other theorists and also exploring how well various theories can explain the motivations and experiences of participants in the religious rituals where we conducted our ethnographies.     

Searching for ‘analysis’ in the southwest: AM vs. PM newspapers in four ‘fire zones’

Never in the history of newspapering has our Fourth Estate been so unsure of what its premiere medium should be doing as we approach the 21st century. Because daily newspaper circulation and readership have been declining since 1987, every newspaper consultant in America has an opinion about what papers must do. This exploratory study focuses on what Southwest media managers think newspapers must do—provide analysis and context in local news coverage. Context is defined and eight competing southwestern newspapers in Alburquerque, El Paso, Phoenix, and Tucson are content analyzed for “analysis” by investigating 200 seperate 1994 editions in this non-probability, purposive benchmark sample.     

An evaluative system for restructuring the literary history of modern China

当下的中国处于一个价值多元的时代,以往的建立于进化论、阶级论和启蒙主义的文学史观也是颇有价值的;但是,进入21世纪,由于“以人为本”与“和谐社会”目标的提出,也由于社会时空、文学功能和美学趣味的巨大变化,教材型的中国现代文学史已远不能适应时代、社会和文学的发展需要,因此亟待重建和确立一个更为公正、平等与合理的价值评估体系。这个评估体系是以人道主义为最高原则,以真、善、美为三个闪光点,其最大优势是具有普适性、超越性、公正性和人本性的功能特点。     

价值观多元化视野中的大学生传统美德教育

价值观的多元化冲击着大学生传统美德教育。在价值多元化的社会背景下加强大学生传统美德教育具有重要的现实意义。在价值多元化的社会背景下加强大学生传统美德教育要正确认识并处理好传统美德价值、社会主义核心价值体系以及其他价值观之间的关系;正确认识并处理好美德知识教育与美德实践教育之间的关系。     

从地缘政治视角看美国的海上崛起及其对当代中国的启示

本文从地缘政治视角分析美国崛起的原因,比照当代中国与19世纪末美国在地缘政治环境上的异同,提出当代中国和平发展应研究借鉴美国的经验,按照统一国家——增强国力——发展海权的步骤,把握中国自身地缘政治环境特点,顺应当代世界发展潮流,统筹好国内国际两个大局,为实现中华民族的伟大复兴奠定坚实基础、创造良好环境。