试探存在的自身性——兼议海德格尔和马克思对话的可能性

海德格尔在批判主体主义关于世界属于自我性的形而上学中,发展出了一种“自身性哲学”,即从存在自身开显此在自身及文化自身等等的统一性和差异性。这种存在论思想方式,与当年马克思对黑格尔冒充自身的自我意识的存在批判是一致的。海德格尔与马克思之间的对话是可能的。     

Robustness measures for Bayes linear analyses

We consider the role of global robustness measures in Bayes linear analysis. We suggest two such measures, one for expectation comparisons and one for variance comparisons. Geometric interpretations of the measures are presented. The approach is illustrated by considering the robustness of certain multiplicative models to assumptions of independence, with particular application to a problem arising in an asset management model for water resources.     

欲望：诗意的“放松”与“离开”——“本体性否定”视角下的人生观

在这个充满诱惑的时代，如何健康地对待欲望而又不是轻视性地超越欲望是一个值得重视的问题。“放松地对待欲望”包涵着对“自然性”的新的理解，而“离开欲望”则是指“不满足于欲望”的“穿越美学”所致。如此，人才能成为一个现代“完整的人”。     

语境在意义追问中的本体论性——当代语言哲学发展对意义的合理诉求

语言哲学内部的语用学和哲学诠释学转向,使语境成为意义追问的基础。但语境并非传统哲学所谓的本体,只是在意义生成变化与理解过程中具有本体论性质或意义,表明了语境对意义的最高约定。这有助于消解传统哲学的本体论发问方式,祛除逻辑语形、语义分析的知性思维的制限,表明了当代语言哲学发展对意义的合理诉求。     

略论哲学本体论思维

抽象的具有普适意义的本体论问题,首先是个匡定学科领域问题,实质是关于研究目的和对象的理论.人类的哲学本体论思维的发育发展理路,有两种基础性因素交织在一起而具有决定性意义:一是人类认识发展的程度特别是科学发展的程度;二是时代的思维范式和方法论原则.马克思恩格斯及其后继者们天才的理论思维在于:以实践思维深刻回答了思维与存在的关系问题;以唯物史观思维解决了人与世界的关系并用以回答了世界本体问题;以彻底的辩证法思维解决了世界存在的一与多、无限与有限等关系问题.三者内在观照、交叉融通,科学建构了马克思主义哲学的本体论思维框架.     

价值迷失与农村老人自杀——基于湖北京山J村的个案研究

农村老人自杀与结构转型、价值迷失有关,其诱因包括为子代着想、家庭矛盾、孤独无力、疾病困扰等。农村老人自杀的背后是农民价值系统的作用。农民价值可分为本体性价值、社会性价值、主体性价值。本体性价值是基础,社会性价值是重要补充,它们统一于伦理性的“过日子”实践中,共同受村庄文化网络规范。主体性价值是本体性价值、社会性价值丧失后的伴生物,与现代性进村密切相关。家庭生活伦理性的丧失、村庄生活规范性的弱化造成农村老人本体性价值的坍塌、社会性价值的丧失和主体性价值的被迫选择,使其价值安放出现混乱,自杀成为归宿。     

Some Problems in Forecasting Population for Government Planning Purposes

Some governments rely on centralized, official sets of population forecasts for planning capital facilities. But the nature of population forecasting, as well as the milieu of government forecasting in general, can lead to the creation of extrapolative forecasts not well suited to long-range planning. This report discusses these matters, and suggests that custom-made forecasts and the use of forecast guidelines and a review process stressing forecast assumption justification may be a more realistic basis for planning individual facilities than general-purpose, official forecasts.     

The Bias in Price Elasticity Estimates Under Homothetic Separability: Implications for Analysis of Peak-Load Electricity Pricing

This article demonstrates that the assumption of a homothetically separable utility function places a priori restrictions on the parameters of the demand system. If these restrictions are unwarranted, an open question if they are not explicitly tested, they will lead to biased price elasticity estimates. In particular, we show that the uncompensated own-price elasticities must be smaller than the negative of the expenditure shares; that is, the price elasticity of peak electricity demand must be less than the negative of the share of expenditure devoted to peak electricity. This finding is probably not new to economists familiar with consumer demand analysis. Nevertheless, many recent studies of consumer demand for electricity under time-of-day rates explicitly impose this restriction. The resulting price elasticity estimates are usually quite large in absolute value (.5 to .8); but they are the product of restrictive a priori assumptions as well as information embodied in the sample data. The results of two analyses of time-of-day experiments, where the researchers imposed the untested assumption of homothetic separability, are examined more closely. We find that the reported price elasticities are strongly influenced by that a priori assumption. A Monte Carlo experiment demonstrates that using this model will lead to the reported price elasticities even if the consumption data are perfectly random with respect to price.     

以“情”论“性”——孟子人性论思想新探

孟子人性论一方面对孔子人性论进行继承和重构式地拓展,使儒家人性论思想获得系统性发展;另一方面,又显示其独特性,即孟子从“情”出发对人的本质属性进行规定,而且其人性论思想体现为情理精神的特色。也正因为孟子以“情”论“性”,“情”在儒家道德哲学体系中的本体地位也随之确立。可以说,孟子以“情”论“性”的人性论思想显示出其独特的道德哲学意义,即孟子在人性论中对“情”的本体地位的确立,为儒家情理主义道德哲学形态的形成和发展提供了道德形而上的根据。     

论大学素质教育的异化与归真

大学素质教育本质上是人的教育,是教育本体性功能的回归,其本真蕴涵是塑造大学生的自由个性与独立人格,养成文化自觉,成为"完整的人",去实现美满之人生。由于受外部社会环境和大学内部生态的影响,素质教育在大学中日益异化为功利主义教育、工具性教育、物化教育,已成为职业培训和技能训练,这是对大学素质教育本真意蕴的曲解与背离。大学素质教育应尊重多元主体,通融科学与人文;应倡导主体间对话,构筑大学共同体;应超越社会现实,培育不朽之精神。从这些路向入手,方可坚守素质教育的本真意蕴。