电子科技大学最近火了,因为学校对一位在与选课学生对话中对中国四大发明有几句微词的郑文峰老师进行了处分,两年内不能登上讲台。背后的原因我们不去讨论,网上已经有了太多这方面的文章。 其实,就开设郑老师主讲的这门课而言,电子科技大学的初衷是没有问题的,理科学生不具备人文素养,文科的同学则没有科学思维与科学精神,所以需要一门通识课来给大家启蒙一下。我除了从本科到博士经历了三所不同风格的大学外,现在也不时到大学里给从本科生到博士生的三类层次学生讲课,我个人最深刻的感受是,理工科的同学真的需要增强自己的人文素养,另外一方面,人文社会科学类的学生在科学思维方面也要好好地加深——欠缺相当明显却巨大。 也正是在这样的情况下,我才决意写了一本《科学思维与人文素养》的书,希望通过一本能够尽量囊括数理化天地生、文史哲经管法基本内容和核心思维模式的小书,让两个看上去有点明显差异的学科有相互了解的机会。 —————————————————————— 我们很多人其实只是知道分子,对于这个世界“是什么”算是有了比较清楚的认识,但是,对于这个世界诸多的为什么却知之甚少,填鸭式的教育容易造就这样的结果。今天,我国的基础教育越来越与世界主流接近,我今年上初一的女儿的人文素养其实在小学里已经培养得让我望之艳羡了,总想着如果自己当年有这样的环境和机会,人生可能会走上完全不同的路子。 而从某种意义上说,我国高等教育的发展可能还不如基础教育,尤其是研究生,学生9月1号一注册入学就直接被拉到专业课程的重重关隘上去,几年的学习就是不断努力过关,造成了“文不懂理,理不懂工,工不懂管,管不懂艺”的局面,甚至同一学院的不同专业之间都无话可谈,我们耳熟能详的著名高校或科研机构不同学科之间都设计了用于放松的“咖啡时间”,但是即便真的建了咖啡厅,就可以达到真正的交流吗? 探寻了是什么和为什么之后,让自己能独立分析出为什么才是真正的挑战。但是,学科间藩篱客观存在着,从此科到彼科往往横亘着难以跨越的鸿沟,即便内心真的想了解,但看看那么厚的入门书籍,也会令人望而却步,所以,最近这几年,《人类简史》、《未来简史》、《今日简史》,以及《明朝那些事儿》、《南北朝那些事儿》、《半小时漫画中国史》等相关主题读物纷纷出炉,其意在用简洁的笔法和轻松的调子告知读者更多的知识。但是,好玩则好玩了,恐怕还是难以培养出一个人的分析能力,而更为高大上的独立思考和解决问题能力也就格外难以从中获得了,而这正是本书希望能给大学及以上程度的读者提供的。 文明之间的冲突愈演愈烈,之前全世界两个阵营的意识形态之争在1989年有了一个阶段性暂停之后,不同信仰之间的矛盾却日渐凸显,所以,亨廷顿专门有《文明的冲突》一书,对当前存在着的几种文明形式之间的碰撞而非融合刻画的比较清楚。 相比于那些比较激烈冲突的地区,日本因为强调单一民族(并非没有少数族裔),信仰也比较集中,所以,文明的冲突在这个国家并不显著,但即便如此,曾经造成1995年东京地铁沙林毒气事件的邪教组织头目和骨干分子也在日前被执行了死刑,而其他的邪教组织依然在日本活动着。未来日本怎么办?比日本更为厉害的地区怎么办? 深度采访涉入其间林林总总各方人物的作家村上春树酝酿出了一部煌煌三卷本的巨著《1Q84》,里面的主体内容正是邪教在日本的形成、传播与发展,看后令人不寒而栗。 全世界不管哪个国家,因为信仰的差异而带来的群体分裂已经是普遍现象,但是,何为宗教何为邪教?区分起来并不容易,尤其是邪教多打着已经被认可的宗教分支的形式出现,更是让政府投鼠忌器。人类社会将何去何从?个人自由与群体安全之间应该确立怎样的关联和界限,作为接受教育的人群,不得不接触这一难题。在全书的最后一章,我们对宗教、文明、文化的内容进行了简单说明,并期待着拥有全方位知识的人能够在这个世界找到发挥积极作用的位置,进而影响身边更多人,即便遇到暂时的困难(谁又能在一生的全过程中永远顺利呢),也会基于自身知识的积累,最终找到解决它的方法。 再说法学,这是一门主要以“证据”为核心的学问。正义是法律的追求目标,实现起来往往困难,所以,实质正义从来不是法律的本质。法律要从证据及质证过程中发现结果和动机之间的逻辑,并给出符合程序正义规则的判决。也所以,那些处心积虑犯罪的人,还是有可能逃脱法律制裁的,原因就在于证据总会缺失或被破坏。也所以,阿加莎·克里斯蒂就有著名的小说《无人生还》(又译《十个小印度安人》),让法官在一个荒岛上直接用犯罪的手法解决了那些无证据却又有实际犯罪行为的幸运逃脱者。同样,在金庸老先生的《倚天屠龙记》里面,那句“倚天不出,谁与争锋”所暗示的依然是世俗世界无法解决的不公平现象,只能依靠侠客的冲冠一怒。作为法律更本质的“证据”,任何为保障程序正义而设置的流程都不应该缺少,以免结果会错失可能得到的实质公正。从这里,我们也许能理解各国都普遍存在的“黑社会”这个东西,除了邪恶之外,它直接用非法手段解决了证据缺乏而带来的某些困境,在某种意义上实现了实质正义。 不一定人人都会去打官司,但是,了解法律从而知道如何在社会中与不法行为保持距离或维护个人权利,都是每个人的必行之道。 我们再看看经济。有人说某国在新总统上任后实施的政策其实只是当年亚当·斯密古典经济学的再现罢了。这就让我想到这样一个事情:那些经过了漫长历史的考验依然熠熠生辉的理论,学者们是怎样从现实中获得重大启迪并将其本质在理论解释里展现得淋漓尽致呢? 在斯密之后,经济学界已经拥有了越来越多似乎更加响亮的名字,他们中的不少也得到了也被简称为诺贝尔奖的“纪念阿尔弗雷德·诺贝尔瑞典银行经济学奖( The Bank of Sweden Prize in Economic Sciences in Memory of Alfred Nobel )”,每个人都怀揣着具有不同类型花样名称的学术贡献,不管是制度经济学、产业经济学、创新经济学、计量经济学,还是将这些再冠以“新”的进一步发展,如新制度经济学等,着实不少。 但是,人性最本质的那一面还是在经济现象中起着决定性和主导性的作用,个体的自利行为依然会纠合为集体理性,使得世界往着更好处发展。那些迭出的花样并没有埋没当年经济学中最光辉灿烂的金子。 所以,即便从18世纪的斯密时代到现在已经过了200多年的岁月,我们还是要继续温习《国民财富的性质和原因的研究》(多译为《国富论》),国家的财富从哪里来?更大意义上还是来源于个体为了自身境况的改善而做的努力。个体行为聚合成的集体行为必然是循着大体优化的路径前行的。它甚至可以解释英国脱欧投票的结果,当然,更能够对特朗普简单粗暴的经济决策和行动给出直接的理论解释。 在这样的情况下,我们怎能不回首再看斯密的经济学?今天令人眼花缭乱的互联网经济、全球贸易,其内核难道不是依然可以从18世纪的著述中读到吗? 我们需要重新从亚当·斯密开始,对经济学本身的发展,以及经济学与心理学之间的融合进行了简要评述。而今天的大学本科及以上学历的人,不了解一点经济学,如何理解和顺应这个纷繁复杂的世界? ———————— 最后,如果举报郑老师的同学曾经看过描述东德特务机构的行为导致大量冤狱的电影《窃听风云》,也许就不做这么龌龊的事儿了。他们即便到了现在,也许还继续津津乐道于自己“引蛇出洞”,解了自己不选课还想拿到好成绩而不得的心头之恨呢。 唉......
A - 中美实力差距 O 链接 到底有多大? O 链接 - 为什么中科院没有评选屠呦呦做院士? O 链接 - 杨振宁、姚期智放弃外国国籍转为中科院院士 O 链接 - “ 中国科学之星 ” 颜宁落选与比尔 • 盖茨当选 O 链接 - 科学技术与经济不是同一个概念,前者是指的发明创造 - 一个学科体系和技术领域的建立与发展过程,后者是其在生产与市场上的应用,包括模仿和复制。专利的数量和论文的数量,也不等于科学与技术的发达程度,不要迷信所谓的神奇与权威!真理是通俗易懂的原则与规律。 比如,乔布斯的苹果手机就是发明创造,后来的其它公司不是,而是模仿与复制或学习与改进,以及不同的设计与工艺。 再如,一本李时珍的《本草纲目》,都是中国人(而且是指境内)的发明创造,而一本当今世界的《药物学》,可能只有青蒿素等是中国人的成果。 究竟什么是科学与技术的发展 ? - 新的学科范式与方法、新的概念和原理与定律、新的知识和新的技术与产品设计等。 一个社会普遍的人文与科学素养缺乏,如何才可能成就科技发达的现代文明 ? 亚当斯密说, “ 亘古以来,以他的仁慈和智慧设计和创造出来的宇宙这架大机器,以便不断地产生尽可能大的幸福的这个上帝( The one )的意志,当然是人类极其崇敬的思索的全部对象。 ”- 《 道德情操论 》( p307 ),这一段文字,更重要的一点是工程设计与制造的概念,尤其符合中国神话精神 - 却不同于印度 - 希腊神话。 B - 轴心时代: 中国和犹太的交集历史年表 O 链接 - 《耶路撒冷三千年》 O 链接 - 1 )古波斯宗教:永远的光明和黑暗 O 链接 - 古列王(居鲁士) O 链接 - 作祭司和文士的以斯拉 O 链接 - 以色列圣殿历史 O 链接 - 2 )希腊殖民和希腊化 O 链接 - 希腊化文明、丝绸之路 O 链接 与文明互动 O 链接 - 希腊化时代 O 链接 人类历史首次全球化浪潮 O 链接 - 中东(宗教) - 印度(佛学)与希腊哲学和华夏诸子百家等。 C - 从丝绸之路 (中欧 - 中亚) O 链接 到大航海时代(荷兰 - 日本): 欧洲大学与文化中心 O 链接 - 资本与全球金融中心的更替 O 链接 - 18 世纪欧洲的 O 链接 “ 中国风 ” O 链接 - 明治时代浮世绘 O 链接 中的西洋人 O 链接 - 明治维新与洋务运动 O 链接 - 美国进步时代的国家治理 O 链接 - 1)《长崎港南京贸易图绘》 O 链接 - 江戸和荷兰文化并存 O 链接 - “ 和华兰文化 ” O 链接 长崎观光 O 链接 - 在安平桥听涛 O 链接 - 2 )荷兰 O 链接 - 自由贸易港 — 荷兰鹿特丹 O 链接 - 世界上第一笔股票交易 O 链接 - 股票交易所 O 链接 - 梧桐树协议 O 链接 - 3 )东印度公司 O 链接 - 英国纺织业 - 日不落帝国 O 链接 - 文官制度改革 O 链接 - 公务员 O 链接 - 现代艺术设计的萌芽 O 网页链接 和工艺美术运动 O 链接 - 现代主义风格之源,包豪斯 O 链接 - 设计的起源(上) O 链接 (下) O 链接 - 法国现代设计的萌起 O 链接 - 德国工业设计 O 链接 D - 人类与机器: GaiamTV 纪录片迷幻药 .Psychedelica.2018 O 链接 - 迷幻药、鸦片和蛇毒的根本原因,就是神经和肌肉的中毒!而性爱也具有类似特征,于是 - 古蛇,就成了魔鬼和原罪的象征,也是死亡的象征。 O 链接 - 伊甸园的古蛇 O 链接 ,为何是通过引诱夏娃 ? 为何女人的宗教信仰决定孩子的前途! - 钱学森 O 链接 、特异功能和黑魔法 O 链接 - 科学家与邪教教主 O 链接 - 现代抽象绘画艺术 O 链接 - 瓦西里 . 康定斯基 O 链接 - 德国表现主义绘画 O 链接 - 荷兰艺术家在巴黎 O 链接 - 人工智能也能创作图像? Deep Dream 的奇异与迷幻 O 链接 - DMT 实体究竟是什么? O 链接 - 精神病人爱上迷幻药 O 链接 - 迷幻药究竟让大脑发生了什么? O 链接 - 迷幻蘑菇对身体和大脑有怎样的作用? O 链接 -(2018年5月网络日记)-
女人是什么样的人完全取决于裙子的长短、领口和鞋跟的高低。露一点就算浪,遮了又说你假正经,怎样都错。这个广告无情地鞭挞了直男癌,叫男人不要物化女人,用穿着来衡量女人的价值!太值得转了! DO NOT JUDGE SOMEONE ONLY BY WHAT HE LOOKS LIKE 多一点则放荡少一点则假正经,无论如何都是错。
教师节特别奉献: 诗歌与人文的力量 胡春松(南昌大学 在职博士) 新近看了一篇不足 250 字的短文,内容是关于“ 诗的妙用 ”的英语哲理小故事。这里转载如下: 诗的妙用 在西方,作家们谈起诗的妙用时,总喜欢讲这样一个故事:一个寒冷的冬天,纽约一条繁华的的大街上,有一个双目失明的乞丐。那乞丐的脖子上挂着一块牌子,上面写着: “ 自幼失明 ” 。有一天,一个诗人走近他身旁,他便向诗人乞讨。诗人说: “ 我也很穷,不过我给你点别的吧。 ” 说完,他便随手在乞丐的牌子上写了一句话。 那一天,乞丐得到很多人的同情和施舍。后来,他又碰到那诗人,很奇怪地问: “ 你给我写了什么呢? ” 那诗人笑笑,念那牌子上他所写的句子道: “ 春天就要来了,可我不能见到它。 ” Magical Function of Poetry In the West, the writers of the magical effect when talking about poetry, likes to talk about such a story: a cold winter, a busy New York streets, there is a blind beggar. It beggars hanging a sign around her neck reading: blind at an early age. One day, a poet, approached him, he made the poet begging. The poet said: I also very poor, but I'll give you something else now. Finished, he picked the beggar's name, wrote a word. That day, the beggars have been a lot of people's sympathy and handouts. Later, he met the poet, is, strangely enough, asked: Did you give me to write anything at all? The poet smiled, read the brand of the sentence, he wrote: The coming of spring, but I can not see to it. 看完这篇故事,我想您也会同我一样被强烈触动。 “ 诗的妙用 ”,这就是文字的力量、语言的力量、诗歌的力量。一句话,是人文的力量,也是诗人的一种“软实力”。 俗语说“良言一句三冬暖”。一句话能打动人心、赢得人心,博得同情和怜爱。而一句动人的口号,例如,“为人民服务;向雷锋同志学习“ 却能影响一代人,甚至几代人。诗歌,的确是人类最美的语言。正如作者在自己的第一本诗书 《青春诗语》 腰封上的宣传语: 诗歌如药,圣医妙方。 事实正是如此。而作者的第二部诗书 《美丽中国》 ,希望能在人民文学出版社顺利出版。 2012 年作者主持申报了一项关于“诗歌如药”的心血管效应及相关分子生物学机制研究的国家自然科学基金课题,目的是为将诗歌引入心血管临床提供基础理论依据。这是一项既新颖又有创意的项目。无奈未获资助。但作者已经在日常临床工作中扎实推广这项工作。医学科学与人文艺术交融,让人文精神嵌入日常工作和生活中,这是一项值得称道的服务大众的有益的事情。 最近,习近平总书记在全运会开幕式讲话中提出“ 人民身体健康是小康社会的重要内涵 ”;李克强总理亦指出, 要努力实现人民群众对健康、长寿和幸福的美好期待 。可见,关注健康已成为全社会的一项共识。而深入挖掘人文的力量,让诗歌服务于健康生活,倡导全民爱诗 、 写诗 、 诵诗的生活方式,是一件具有积极意义的事情。 值此教师节来临之际,真诚希望 “ 诗的妙用 ”哲理小故事能感动大家; 衷心希望诗歌能融入您的日常生活。最后,祝各位教师身体健康、家庭幸福! ---- 作者简介: 胡春松,男,江西进贤人,中共党员,南昌大学在职博士,医生,诗人。著有医学专业著作以及诗书 《青春诗语》 (江西高校出版社,2011)、 《青春论语》 (网络版,纸质版待出版)、诗书 《美丽中国》 (待出版)、 《青春私语》 (写作中),是“岭峰体”诗歌提出者和主要代表人物之一,提出并建立了现(当)代诗歌评价的“五美”标准(结构美、意境美、思维美、语言美、韵律美); 作品充满理想主义 、 浪漫主义与现实主义相交织的多重色彩。 另有: 科学网博客 (2009.10-), 人民微博 (“颂子”,2013.3-),雅虎博客(2007.6-2009.9) 工作描述 :左手医学,右手诗学。 ---- 相关链接1: 致2013年诺贝尔和平奖评委的推荐信 ( http://blog.sciencenet.cn/blog-71966-657058.html ) 相关链接2: 颂歌与祝福—献给中华人民共和国主席胡锦涛(2012年12月) ( http://blog.sciencenet.cn/blog-71966-656211.html )
新建QQ群143230792,“四季学园”,读书讨论专用。每个季度围绕一部经典细读。研究探讨,话题不限,但须专业。不鼓励无技术含量的发言。[近期阅读作品为弗朗西斯.福山的"The Origins of Political Order"] 对研究有兴趣的朋友可以加入共同探讨、进步。尤其关涉人文学科、社会科学或软科学类的朋友,可能会遇到一些有共同语言的同道。如果讨论进行的足够丰富、深入,可以每季度择期举行一次主题聚会(地点在上海)。
SCI 、 SSCI 、 AHCI 均收录艺术学科期刊, 2011 年 AHCI 收录艺术学科期刊 80 种,其中被 SCI 、 SSCI 、 AHCI 共同收录艺术期刊 1 种: International Journal of Design 《国际设计杂志》 1936 年创刊。 SCI 、 AHCI 共同收录艺术期刊 2 种: Journal of Cultural Heritage 《文化遗产杂志》 2000 年创刊、 Studies in Conservation 《文物保护研究》 1952 年创刊。 SSCI 、 AHCI 共同收录艺术期刊 2 种: Journal of Visual Culture 《视觉文化杂志》 2002 年创刊、 International Journal of Art Design Education 《国际艺术与设计教育杂志》 1982 年创刊。 AHCI 收录艺术期刊 80 种,例如: American Art 《美国艺术》 1987 年创刊、 Archives of American Art Journal 《美国艺术档案杂志》 1960 年创刊、 Archivo Espanol de Arte 《西班牙艺术卷宗》 1925 年创刊、 Art Bulletin 《美国通报》 1912 年创刊、 Art Institute of Chicago Museum Studies 《芝加哥艺术研究所博物馆研究》 1984 年创刊、 Artforum International 《艺术论坛》 1962 年创刊、 British Journal of Aesthetics 《英国美学杂志》 1960 年创刊、 Comptes Rendus de l'Academie des Inscriptions et Belles-Lettres 《法国铭文与文学科学会报告》 1857 年创刊、 History of Photography 《摄影史》 1977 年创刊、 International Review of African American Art 《国际非裔美国艺术评论》 1976 年创刊、 Jahrbuch der Berliner Museen 《柏林博物馆年鉴》 1959 年创刊、 Journal of Aesthetics and Art Criticism 《美学与艺术评论杂志》 1942 年创刊、 Journal of the Warburg and Courtauld Institutes 《沃伯格与考陶尔德学院杂志》 1937 年创刊、 Metropolitan Museum Journal 《大都会博物馆杂志》 1968 年创刊、 Oxford Art Journal 《牛津艺术杂志》 1977 年创刊、 Winterthur Portfolio; A Journal of American Material Culture 《文特瑟大全;美国物质文化杂志》 1979 年创刊、 Woman's Art Journal 《女性艺术杂志》 1980 年创刊、 Zeitschrift fuer Kunstgeschichte 《艺术史杂志》 1932 年创刊等。 详细 2011 年 AHCI 收录艺术学科期刊 80 种目录请看附件。 附件: 2011年AHCI收录艺术学科期刊80种目录.doc 相关阅读: 2011年AHCI收录音乐学科期刊79种目录
SCI 、 SSCI 、 AHCI 均收录语言与语言学期刊, 2011 年 AHCI 收录语言学学科期刊 188 种,其中被 SCI 、 SSCI 、 AHCI 共同收录语言与语言学期刊 3 种: Computational Linguistics 《计算语言学》、 Natural Language Engineering 《自然语言工程》、 Phonetica 《语音学》。 SSCI 、 AHCI 共同收录语言与语言学期刊 126 种,例如: Across Languages and Cultures 《语言与文化的跨越》、 Acta Linguistica Hungarica 《匈牙利科学院语言学学报》、 Child Language Teaching and Therapy 《儿童语言教学与疗法》、 Cognitive Linguistics 《认知语言学》、 Dialectologia et Geolinguistica 《方言学与地方语言学》、 Functions of Language 《语言的功能》、 International Journal of Lexicography 《国际词汇学杂志》、 Journal of Pidgin and Creole Languages 《混杂语言和克里奥尔语杂志》、 Language and Intercultural Communication 《语言与不同文化间的交流》、 Language Variation and Change 《语言的演变》、 Metaphor and Symbol 《隐喻与象征》、 Theoretical Linguistics 《理论语言学》、 Zeitschrift fuer Dialektologie und Linguistik 《方言学与语言学杂志》等。 AHCI 收录语言与语言学期刊 51 种:例如: AAA- Arbeiten aus Anglistik und Amerikanistik 《美国与英国语言、历史、文化研究论文集》、 Anglia; Zeitschrift fuer englische Philologie 《英语语言学》、 Beitraege zur Geschichte der deutschen Sprache und Literatur 《德国语言文学史论文集》、 German Quarterly 《德语季刊》、 Historiographia Linguistica 《编史语言学》、 Journal of English and Germanic Philology 《英语与德语语文学杂志》、 Lingua e Stile 《语言与文体》、 Modern Language Review 《现代语言评论》、 Philological Quarterly 《语文学季刊》、 Revue de Linguistique Romane 《罗曼语语言学杂志》、 Russian Linguistics 《俄罗斯语言学》、 Studia Neophilologica 《新语文学研究》、 Transactions of the Philological Society 《语义学学会汇刊》、 Zeitschrift fuer Romanische Philologie 《罗马语系语言学杂志》等。 详细 AHCI 收录语言与语言学学科期刊 180 种目录请看附件。 附件: 2011年AHCI收录语言与语言学学科期刊180种.doc 相关阅读: 2011年SSCI收录语言学学科期刊155种目录
----------------------------------------------------------------- The Hills erect their purple Heads The revier lean to see Yet Man has not of all the Through A Curiosity 群峦耸起它们高贵的峰巅 众合川争相探视 可是在众生之中唯独人 丝毫不感到好奇 (-- by Emily Dickinson ) ------------------------------------------------------------------------------------------ 林恩-马古利斯(Lynn Margulis)在一本书中写道: 【 世俗的人文环境是不容忍独特的,不容忍有见地的科学发现的,特别是那些使我们原以为正常的宗教文化感到不安的观点。同为人类,我们都一样迷恋那些熟悉的、与主流思想一致的观念。总而言之,习惯或者传统对我们的影响之深,超过了我们的想象。即便我们对某种特定的哲学或思维方式并没有一个适合的名称,也没有相关的历史知识,我们都已经淹没在我们安全的现实思维中。我们的观点对我们见到的和知道的事物的认识塑形,添加色彩。我们已经接受的、确认是事实或者真理的观念,都顽强地要整合到我们整个思维模式中去。然而,对此我们并不一定都能意识到。这种传统文化的束缚可以称作经过训练的无能、思维共性或者现实的社会构建;你可以用任何你愿意用的名词称呼这些决定我们观点的主要因素。所有的人都背负着沉重的语言、民族、宗教和辈份的精神负担,难以感受新的观念。科学家同任何人一样,也要隐藏影响他或她的行为的假说,以及不知不觉中冒出来的想法。 】
Edited by ZHANGTANQIN What is Humanism? Changing the world, one mind at a time... by Frederick Edwords Executive Director, American Humanist Association http://www.jcn.com/humanism.html PART 1 ALL KINDS OF HUMANISMES What is humanism? The sort of answer you will get to that question depends on what sort of humanist you ask! The word humanism has a number of meanings, and because authors and speakers often don't clarify which meaning they intend, those trying to explain humanism can easily become a source of confusion. Fortunately, each meaning of the word constitutes a different type of humanism -- the different types being easily separated and defined by the use of appropriate adjectives. So, let me summarize the different varieties of humanism in this way. Literary Humanism is a devotion to the humanities or literary culture. Renaissance Humanism is the spirit of learning that developed at the end of the middle ages with the revival of classical letters and a renewed confidence in the ability of human beings to determine for themselves truth and falsehood. Cultural Humanism is the rational and empirical tradition that originated largely in ancient Greece and Rome, evolved throughout European history, and now constitutes a basic part of the Western approach to science, political theory, ethics, and law. Philosphical Humanism is any outlook or way of life centered on human need and interest . Sub-categories of this type include Christian Humanism and Modern Humanism. Christian Humanism is defined by Webster's Third New International Dictionary as a philosophy advocating the self- fulfillment of man within the framework of Christian principles. This more human-oriented faith is largely a product of the Renaissance and is a part of what made up Renaissance humanism. Modern Humanism , also called Naturalistic Humanism, Scientific Humanism, Ethical Humanism and Democratic Humanism is defined by one of its leading proponents, Corliss Lamont, as a naturalistic philosophy that rejects all supernaturalism and relies primarily upon reason and science, democracy and human compassion . Modern Humanism has a dual origin, both secular and religious, and these constitute its sub-categories. Secular Humanism is an outgrowth of 18th century enlightenment rationalism and 19th century freethought . Many secular groups, such as the Council for Democratic and Secular Humanism and the American Rationalist Federation, and many otherwise unaffiliated academic philosophers and scientists, advocate this philosophy. Religious Humanism emerged out of Ethical Culture, Unitarianism, and Universalism. Today, many Unitarian- Universalist congregations and all Ethical Culture societies describe themselves as humanist in the modern sense. PART 2 RELATION BETWEEN SECULARITY AND RELIGION The most critical irony in dealing with Modern Humanism is the inability of its advocates to agree on whether or not this worldview is religious. Those who see it as philosophy are the Secular Humanists while those who see it as religion are Religious Humanists. This dispute has been going on since the early years of this century when the secular and religious traditions converged and brought Modern Humanism into existence. Secular and Religious Humanists both share the same worldview and the same basic principles. This is made evident by the fact that both Secular and Religious Humanists were among the signers of Humanist Manifesto I in 1933 and Humanist Manifesto II in 1973. From the standpoint of philosophy alone, there is no difference between the two. It is only in the definition of religion and in the practice of the philosophy that Religious and Secular Humanists effectively disagree. The definition of religion used by Religious Humanists is a functional one. Religion is that which serves the personal and social needs of a group of people sharing the same philosophical world view. To serve personal needs, Religious Humanism offers a basis for moral values, an inspiring set of ideals, methods for dealing with life's harsher realities, a rationale for living life joyously, and an overall sense of purpose. To serve social needs, Humanist religious communities (such as Ethical Culture societies and many Unitarian-Universalist churches) offer a sense of belonging, an institutional setting for the moral education of children, special holidays shared with like-minded people, a unique ceremonial life, the performance of ideologically consistent rites of passage (weddings, child welcomings, coming-of-age celebrations, funerals, and so forth), an opportunity for affirmation of one's philosophy of life, and a historical context for one's ideas. Religious Humanists maintain that most human beings have personal and social needs that can only be met by religion (taken in the functional sense I just detailed). They do not feel that one should have to make a choice between meeting these needs in a traditional faith context versus not meeting them at all. Individuals who cannot feel at home in traditional religion should be able to find a home in non-traditional religion. I was once asked by a reporter if this functional definition of religion didn't amount to taking away the substance and leaving only the superficial trappings. My answer was that the true substance of religion is the role it plays in the lives of individuals and the life of the community . Doctrines may differ from denomination to denomination, and new doctrines may replace old ones, but the purpose religion serves for PEOPLE remains the same. If we define the substance of a thing as that which is most lasting and universal, then the function of religion is the core of it. Religious Humanists, in realizing this, make sure that doctrine is never allowed to subvert the higher purpose of meeting human needs in the here and now. This is why Humanist child welcoming ceremonies are geared to the community and Humanist wedding services are tailored to the specialized needs of the wedding couple. This is why Humanist memorial services focus, not on saving the soul of the dear departed, but on serving the survivors by giving them a memorable experience related to how the deceased was in life. This is why Humanists don't proselytize people on their death beds. They find it better to allow them to die as they have lived, undisturbed by the agendas of others. Finally, Religious Humanism is faith in action. In his essay The Faith of a Humanist, UU Minister Kenneth Phifer declares -- Humanism teaches us that it is immoral to wait for God to act for us . We must act to stop the wars and the crimes and the brutality of this and future ages. We have powers of a remarkable kind. We have a high degree of freedomz in choosing what we will do. Humanism tells us that whatever our philosophy of the universe may be, ultimately the responsibility for the kind of world in which we live rests with us. Now, while Secular Humanists may agree with much of what religious Humanists do, they deny that this activity is properly called religious. This isn't a mere semantic debate. Secular Humanists maintain that there is so much in religion deserving of criticism that the good name of Humanism should not be tainted by connection with it. Secular Humanists often refer to Unitarian Universalists as Humanists not yet out of the church habit. But Unitarian- Universalists sometimes counter that a secular Humanist is simply an unchurched Unitarian. Probably the most popular example of the Secular Humanist world view in recent years was the controversial author Salman Rushdie. Here is what he said on ABC's Nightline on February 13, 1989, in regard to his novel The Satanic Verses. that there is an old, old conflict between the secular view of the world and the religious view of the world, and particularly between texts which claim to be divinely inspired and texts which are imaginatively inspired. . . . I distrust people who claim to know the whole truth and who seek to orchestrate the world in line with that one true truth. I think that's a very dangerous position in the world. It needs to be challenged. It needs to be challenged constantly in all sorts of ways, and that's what I tried to do. In the March 2, 1989, edition of the New York Review, he explained that, in The Satanic Verses he -- . . . tried to give a secular, humanist vision of the birth of a great world religion. For this, apparently, I should be A tried. . . . Battle lines are being drawn today, one of my characters remarks. Secular versus religious, the light verses the dark. Better you choose which side you are on. The Secular Humanist tradition is a tradition of defiance, a tradition that dates back to ancient Greece. One can see, even in Greek mythology, Humanist themes that are rarely, if ever, manifested in the mythologies of other cultures. And they certainly have not been repeated by modern religions. The best example here is the character Prometheus. Prometheus stands out because he was idolized by ancient Greeks as the one who defied Zeus. He stole the fire of the gods and brought it down to earth. For this he was punished. And yet he continued his defiance amid his tortures. This is the root of the Humanist challenge to authority. The next time we see a truly heroic Promethean character in mythology it is Lucifer in John Milton's Paradise Lost. But now he is the Devil. He is evil. Whoever would defy God must be wickedness personified. That seems to be a given of traditional religion. But the ancient Greeks didn't agree. To them, Zeus, for all his power, could still be mistaken. Imagine how shocked a friend of mine was when I told her my view of God's moral standards. I said, If there were such a god, and these were indeed his ideal moral principles, I would be tolerant. After all, God is entitled to his own opinions! Only a Humanist is inclined to speak this way. Only a Humanist can suggest that, even if there be a god, it is OK to disagree with him, her, or it. In Plato's Euthyphro, Socrates shows that God is not necessarily the source of good , or even good himself. Socrates asks if something is good because God ordains it, or if God ordains it because it is already good. Yet, since the time of the ancient Greeks, no mainstream religion has permitted such questioning of God's will or made a hero out of a disobedient character. It is Humanists who claim this tradition. After all, much of Human progress has been in defiance of religion or of the apparent natural order. When we deflect lightening or evacuate a town before a tornado strikes, we lessen the effects of so called acts of God. When we land on the Moon we defy the Earth's gravitational pull. When we seek a solution to the AIDS crisis, we, according to Jerry Falwell, thwart God's punishment of homosexuals. Politically, the defiance of religious and secular authority has led to democracy, human rights , and even the protection of the environment. Humanists make no apologies for this. Humanists twist no biblical doctrine to justify such actions. They recognize the Promethean defiance of their response and take pride in it. For this is part of the tradition. Another aspect of the Secular Humanist tradition is skepticism. Skepticism's historical exemplar is Socrates. Why Socrates? Because, after all this time, he still stands out alone among all the famous saints and sages from antiquity to the present. Every religion has its sage. Judaism has Moses, Zoroastrianism has Zarathustra, Buddhism has the Buddha, Christianity has Jesus, Islam has Mohammad, Mormonism has Joseph Smith, and Bahai has Baha-u-lah. Every one of these individuals claimed to know the absolute truth. It is Socrates, alone among famous sages, who claimed to know NOTHING. Each devised a set of rules or laws, save Socrates. Instead, Socrates gave us a method --a method of questioning the rules of others, of cross- examination . And Socrates didn't die for truth, he died for rights and the rule of law. For these reasons, Socrates is the quintessential skeptical Humanist. He stands as a symbol, both of Greek rationalism and the Humanist tradition that grew out of it. And no equally recognized saint or sage has joined his company since his death. Because of the strong Secular Humanist identity with the images of Prometheus and Socrates, and equally strong rejection of traditional religion, the Secular Humanist actually agrees with Tertullian--who said: What has Jerusalem to do with Athens? That is, Secular Humanists identify more closely with the rational heritage symbolized by ancient Athens than with the faith heritage epitomized缩影by ancient Jerusalem. But don't assume from this that Secular Humanism is only negative. The positive side is liberation, best expressed in these words of Robert G. Ingersoll: When I became convinced that the universe is natural, that all the ghosts and gods are myths, there entered into my brain, into my soul, into every drop of my blood the sense, the feeling, the joy of freedom. The walls of my prison crumbled and fell. The dungeon地牢 was flooded with light and all the bolts and bars and manacles became dust. I was no longer a servant, a serf, or a slave. There was for me no master in all the wide world, not even in infinite space. I was free--free to think, to express my thoughts--free to live my own ideal, free to live for myself and those I loved, free to use all my faculties, all my senses, free to spread imagination's wings, free to investigate, to guess and dream and hope, free to judge and determine for myself . . . I was free! I stood erect and fearlessly, joyously faced all worlds. Enough to make a Secular Humanist shout hallelujah! The fact that Humanism can at once be both religious and secular presents a paradox of course, but not the only such paradox. Another is that both Religious and Secular Humanism place reason above faith , usually to the point of eschewing 回避faith altogether. The dichotomy 对分between reason and faith is often given emphasis in Humanism, with Humanists taking their stand on the side of reason. Because of this, Religious Humanism should not be seen as an alternative faith, but rather as an alternative way of being religious. These paradoxical features not only require a unique treatment of Religious Humanism in the study of world religions, but also help explain the continuing controversy, both inside and outside the Humanist movement, over whether Humanism is a religion at all. The paradoxes don't end here. Religious Humanism is usually without a god, without a belief in the supernatural, without a belief in an afterlife , and without a belief in a higher source of moral values. Some adherents would even go so far as to suggest that it is a religion without belief of any kind-- knowledge based on evidence being considered preferable. Furthermore, the common notion of religious knowledge as knowledge gathered through nonscientific means is not generally accepted in Religious Humanist epistemology. Because both Religious and Secular Humanism are identified so closely with cultural humanism, they readily embrace modern science, democratic principles, human rights, and free inquiry. Humanism's rejection of the notions of sin and guilt, especially in relation to sexual ethics, puts it in harmony with contemporary sexology and sex education as well as aspects of humanistic psychology. And Humanism's historic advocacy of the secular state makes it another voice in the defense of church/state separation. All these features have led to the current charge of teaching the religion of secular humanism in the public schools. The most obvious point to clarify in this context is that some religions hold to doctrines that place their adherents at odds with certain features of the modern world which other religions do not. For example, many biblical fundamentalists, especially those filling the ranks of the Religious Right, reject the theory of evolution. Therefore, they see the teaching of evolution in a science course as an affront to their religious sensibilities. In defending their beliefs from exposure to ideas inconsistent with them, such fundamentalists label evolution as humanism and maintain that exclusive teaching of it in the science classroom constitutes a breech in the Jeffersonian wall of separation between church and state. It is indeed true that Religious Humanists, in embracing modern science, embrace evolution in the bargain. But individuals within mainline Protestantism, Catholicism, and Judaism also embrace modern science --and hence evolution. Evolution happens to be the state of the art in science today and is appropriately taught in science courses. That evolution has come to be identified with Religious Humanism but not with mainline Christianity or Judaism is a curious quirk of politics in North America. But this is a typical feature of the whole controversy over humanism in the schools. Other courses of study have come to be identified with Humanism as well, including sex education, values education, global education, and even creative writing. Today's Christian fundamentalists would have us believe that situation ethics was invented by 1974 Humanist of the Year Joseph Fletcher. But situational considerations have been an element of Western jurisprudence for at least 2,000 years! Again, Secular and Religious Humanists, being in harmony with current trends, are quite comfortable with all of this, as are adherents of most major religions. There is no justification for seeing these ideas as the exclusive legacy of Humanism. Furthermore, there are independent secular reasons why schools offer the curriculum that they do. A bias in favor of the religion of secular humanism has never been a factor in their development and implementation. The charge of Humanist infiltration into the public schools seems to be the product of a confusion of cultural humanism and Religious Humanism. Though Religious Humanism embraces cultural humanism, this is no justification for separating out cultural humanism, labeling it as the exclusive legacy of a nontheistic and naturalistic religion called Religious Humanism, and thus declaring it alien. To do so would be to turn one's back on a significant part of one's culture and enthrone the standards of biblical fundamentalism as the arbiter of what is and is not religious. A deeper understanding of Western culture would go a long way in clarifying the issues surrounding the controversy over humanism in the public schools. PART 3 SUMMARY ON HUMANISM Once we leave the areas of confusion, it is possible to explain, in straightforward terms, exactly what the modern Humanist philosoph y is about. It is easy to summarize the basic ideas held in common by both Religious and Secular Humanists. These ideas are as follows: Humanism is one of those philosophies for people who think for themselves. There is no area of thought that a Humanist is afraid to challenge and explore. Humanism is a philosophy focused upon human means for comprehending reality. Humanists make no claims to possess or have access to supposed transcendent knowledge . Humanism is a philosophy of reason and science in the pursuit of knowledge. Therefore, when it comes to the question of the most valid means for acquiring knowledge of the world, Humanists reject arbitrary faith, authority, revelation, and altered states of consciousness. Humanism is a philosophy of imagination. Humanists recognize that intuitive feelings, hunches预感, speculation, flashes of inspiration , emotion, altered states of consciousness, and even religious experience, while not valid means to acquire knowledge, remain useful sources of ideas that can lead us to new ways of looking at the world. These ideas, after they have been assessed rationally for their usefulness, can then be put to work, often as alternate approaches for solving problems. Humanism is a philosophy for the here and now . Humanists regard human values as making sense only in the context of human life rather than in the promise of a supposed life after death. Humanism is a philosophy of compassion . Humanist ethics is solely concerned with meeting human needs and answering human problems--for both the individual and society--and devotes no attention to the satisfaction of the desires of supposed theological entities. Humanism is a realistic philosophy. Humanists recognize the existence of moral dilemmas and the need for careful consideration of immediate and future consequences in moral decision making. Humanism is in tune with the science of today . Humanists therefore recognize that we live in a natural universe of great size and age, that we evolved on this planet over a long period of time, that there is no compelling evidence for a separable soul, and that human beings have certain built-in needs that effectively form the basis for any human-oriented value system. Humanism is in tune with today's enlightened social thought. Humanists are committed to civil liberties, human rights, church-state separation, the extension of participatory democracy not only in government but in the workplace and education, an expansion of global consciousness and exchange of products and ideas internationally, and an open-ended approach to solving social problems , an approach that allows for the testing of new alternatives. Humanism is in tune with new technological developments. Humanists are willing to take part in emerging scientific and technological discoveries in order to exercise their moral influence on these revolutions as they come about, especially in the interest of protecting the environment. Humanism is, in sum , a philosophy for those in love with life. Humanists take responsibility for their own lives and relish the adventure of being part of new discoveries, seeking new knowledge, exploring new options. Instead of finding solace in prefabricated answers to the great questions of life, Humanists enjoy the open-endedness of a quest and the freedom of discovery that this entails. PART 4 ACTIONS BY HUMANISTS Though there are some who would suggest that this philosophy has always had a limited and eccentric following, the facts of history show otherwise. Among the modern adherents of Humanism have been Margaret Sanger, founder of Planned Parenthood and 1957 Humanist of the Year of the American Humanist Association; humanistic psychology pioneers Carl Rogers and Abraham Maslow, also Humanists of the Year; Albert Einstein, who joined the American Humanist Association in the 1950s ; Bertrand Russell, who joined in the 1960s; civil rights pioneer A. Philip Randoph who was the 1970 Humanist of the Year, and futurist R. Buckminister Fuller, Humanist of the Year in 1969. The United Nations is a specific example of Humanism at work. The first Director General of UNESCO, the UN organization promoting education, science, and culture, was the 1962 Humanist of the Year Julian Huxley, who practically drafted UNESCO'S charter by himself. The first Director-General of the World Health Organization was the 1959 Humanist of the Year Brock Chisholm. One of this organization's greatest accomplishments has been the wiping of smallpox from the face of the earth. And the first Director-General of the Food and Agricultural Organization was British Humanist John Boyd Orr. Meanwhile, Humanists, like 1980 Humanist of the Year Andrei Sakharov, have stood up for human rights wherever such rights are suppressed. Betty Friedan and Gloria Steinem fight for women's rights, Mathilde Krim battles the AIDS epidemic, and Margaret Atwood is one of the world's most outspoken advocates of literary freedom--Humanists all. The list of scientists is legion: Stephen Jay Gould, Donald Johanson, Richard Leakey, E.O. Wilson, Francis Crick, Jonas Salk, and many others--all members of the American Humanist Association, whose president in the 1980s was the late scientist and author Isaac Asimov. The membership lists of Humanist organizations, both religious and secular, read like Who's Who. Through these people, and many more of less reknown, the Humanist philosophy has an impact on our world far out of proportion to the number of its adherents. That, I think, tells us something about the power of ideas that work. This may have been what led George Santayana to declare Humanism to be an accomplishment, not a doctrine. So, with modern Humanism one finds a philosophy or religion that is in tune with modern knowledge; is inspiring, socially conscious, and personally meaningful. It is not only the thinking person's outlook, but that of the feeling person as well, for it has inspired the arts as much as it has the sciences, philanthropy as much as critique. And even in critique it is tolerant, defending the rights of all people to choose other ways , to speak and to write freely, to live their lives according to their own lights. So, the choice is yours. Are you a Humanist? You needn't answer yes or no. For it's not an either-or proposition. Humanism is yours--to adopt or simply to draw from. You may take a little or a lot, sip from the cup or drink it to the dregs糟粕. It's up to you. This is the text of a talk that has been presented to various audiences over the years. Copyright 1989 by Frederick Edwords So long as profit is not your motive and you always include this copyright notice, please feel free to reproduce and distribute this material in electronic form as widely as you please. All nonprofit Humanist and Freethought publications have additional permission to publish this in print form. Other permission must be sought from the author through the the American Humanist Association, which can be contacted at the following address: AMERICAN HUMANIST ASSOCIATION 1777 T Street, NW Washington, DC 20009 Phone: 202-238-9088
行医是一个崇高的职业。大家都知道,做一名好医生,不仅仅需要专业技能和科学知识。在内科学经典名著《哈里森内科学原理》( Harrisons Principles of Internal Medicine )第一版、第一节、第一页的导言中,哈里森( Tinsley Harrison )是这样描述医生的: No greater opportunity, responsibility or obligation can fall to the lot of a human being than to be a physician. In the care of the suffering he needs technical skill, scientific knowledge, and human understanding. He who uses these with courage, humility, and wisdom will provide a unique service for his fellow man and will build an enduring edifice of character within himself. The physician should ask of his destiny no more than this, and he should be content with no less. 在 2005 年的最新版本(第 16 版)的前言中,你还可以看到这段话。这段话还刻在了哈里森雕像旁边的石碑上(附图)。 我实在不敢直译这段话。仅就个人理解,其大意是:能当上医生,是一个人一生中最为难得的机遇,或者说是一生中要承担的最重大的责任。在医治患者的时候,他需要技术技能、科学知识,以及对人类的同情心。在施治过程中,要有勇气、要谦卑、要有智慧,这样他才会给自己的同胞提供独一无二的服务,才会在自己心中建立起不朽的人格圣殿。医生的人生追求,达此目标则别无奢求;尚有距离,则不应满足。 行医需要技能和知识,也需要一颗同情心(人对人的理解, human understanding )。我们每天与病人接触,最需要的是互相之间的理解,这也是良好的医患关系的基础。在信息技术迅速发展的今天,我们日常的医疗活动也许不知不觉地在发生变化。监护屏上的心率、血压、呼吸,也许就代替了一次次的床旁探视和交谈。在某一期的 New England Journal of Medicine(2008 年 12 月 25 日出版 ) ,美国某教学医院的一名高年资医生发表了一篇文章,题目是文化休克 - 病人成为影像,影像成为病人( Cultural Shock-Patient as Icon, Icon as Patient )。 作者认为,有两种不同的诊视病人的方式在发生冲突。一种是所谓的传统方式,把病人当作教科书,这本教科书不断地发生变化,需要经常的望触叩听,病房中的气味、家属的诉说、结节状的肝脏、阵挛、鼻唇沟消失、嘶哑的声音 .. 这一切都在帮助你了解病人。而另一种方式,姑且称之为便捷方式( the expedient way ),老师并没有正式教授,但住院医师好像都学会了的。病人依然是中心,但却成为另一个实体的影像( icon ),可称之为 iPatient 。在很多情况下,急诊医生已经对病人进行了筛查、检测和诊断,以致住院医师在见到真正的病人之前,早已见到完整的 iPatient 了。各种变化着的化验和检测指标都示踪在荧屏上,就像道琼斯指数一样。医生们也在工作间内讨论着这个 iPatient 的情况。本文作者最后强调的是:对临床医生来说,床旁是一块圣地,我们的同胞给我们这样一个特权,让我们去看他、去摸他、去听他的身体。我们的技能和洞察力不应辜负他们的信任。 医生的人文素养应该是最高的、最为丰富的。 Doctor 这个词来自拉丁语 docere ,本意是 to teach (教、传授)。医师也是教师。我们言传身教;要带徒弟,手把手地传授临床技能。我们还要把科学的防病知识教授给患者。我们医生同行之间也要相互学习和交流,不断提高业务水平。医生不仅要有丰富的专业知识,也应具备丰富的文化知识。写病历、写论文、写科普、写政论,甚至交代病情,都需要文化知识。多读书可改变一个人的气质;天文地理的书,能改变之,医学名著也能改变之。 医生既要有感性,又要有理性。对病人要充满感情,苦其苦,乐其乐。但在医疗工作中却不能感情用事,要理性地看待问题、处理问题。我们还要理性地看待社会问题和医疗改革问题。医护人员是充满社会责任感的群体。在危机面前,勇挑重担,不怕牺牲,无论是面对 SARS ,还是抗震救灾!在医疗改革的不同声音中,那些具有社会责任感的医生,为了一个完善的医疗体制、为了患者利益,为了国家利益,也为了医护人员的利益,不顾个人得失而奔走疾呼。这体现的都是医生的人文素养! 注:根据本人在北京青年呼吸学者沙龙活动上的发言整理,已刊登在《中华结核和呼吸杂志》。
Digital Humanities Resources Local (Indiana University) Resources Institute for Digital Arts and Humanities IU Digital Library Program Lectures and Discussion Groups DLP Brown Bag Series IDAH Brown Bag Series Metadata Discussion Group Professional Associations Association for Computers and the Humanities (ACH, North America) Association for Literary Linguistic Computing (ALLC, Europe) The Society for Digital Humanities / Socit pour l'tude des mdias interactifs (SDH-SEMI, Canada) Alliance of Digital Humanities Organizations (ADHO, umbrella group for the above organizations) TEI Consortium Association for History and Computing Journals Journals Digital Humanities Quarterly Digital Studies / Le champ numrique LLC:The Journal of Digital Scholarship in the Humanities (the official journal of ACH and ALLC) TEXT Technology: The Journal of Computer Text Processing Computers and the Humanities (1966-2004) CH Working Papers Comparative Literature and Culture Computers and Texts dichtung-digital D-Lib Magazine Electronic Book Review First Monday Game Studies Human IT ImageText The Iowa Review Web Journal of Electronic Publishing Vectors Conferences Digital Humanities Digital Resources for the Humanities and Arts Text Encoding Initiative (TEI) Members Meeting Chicago Colloquium for Digital Humanities and Computer Science Online Discussion Lists Humanist TEI-L Blogs The following are blogs by digital humanities scholars Digital Humanities Now Dan Cohen Matthew G. Kirschenbaum Stephen Ramsay Geoffrey Rockwell Stfan Sinclair Clay Spinuzzi Lisa Spiro Melissa Terras Edward Vanhoutte Vika Zafrin Texts A Companion to Digital Humanities (Blackwell, 2004) A Companion to Digital Literary Studies (Blackwell, 2008) Institutes and Centers Institute for Advanced Technology in the Humanities (IATH), University of Virginia Maryland Institute for Technology and the Humanities (MITH), University of Maryland Centre for Computing in the Humanities (CCH), King's College, London Institute for Digital Arts and Humanities (IDAH), Indiana University Center for Digital Research in the Humanities , University of Nebraska-Lincoln MATRIX, The Center for Humane Arts, Letters Social Sciences Online , Michigan State University The above centers and many, many more are listed in centerNet , an International Network of Digital Humanities Centers. Linguistic Corpora British National Corpus International Corpus of English
我博文理科人的人文情怀中的读者评论引起了我的一些新的思考。我们经常谈论人文,我们经常呼吁无论是文科的人还是理科的人都应该有人文修养。那什么是人文修养?什么样的人是人文修养高的呢? 人文是什么?我在百度百科里查到如下解释: 人文一词的中文,最早出现在《易经》中贲卦的彖辞:刚柔交错,天文也。文明以止,人文也。观乎天文以察时变;观乎人文以化成天下。宋程颐《伊川易传》卷二释作:天文,天之理也;人文,人之道也。天文,谓日月星辰之错列,寒暑阴阳之代变,观其运行,以察四时之速改也。人文,人理之伦序,观人文以教化天下,天下成其礼俗,乃圣人用贲之道也。人文原来是指人的各种传统属性。 到了近代,人文这个词被用来翻译Humanism。人文思考从根基处说是一种对存在的抽象玄思。实际上,Humanity(人文在中国并没有词源学基础),Humanity,它的根本性观念是从人类的角度来思考人(Human beings considered as a group; the human race),思考人的存在根基,由此才会有下述超越性问题:人的本性、人的本源、人和大自然的关系、人和神的关系、人和人的关系。因为它把人作为类来思考,所以我们说它的思考是超越具体人伦事功,超越有限存在的。 修养是什么意思?在百度百科里这样解释: 修养一词原意包括修身养性、反省自新、陶冶品行和涵养道德。马克思主义赋予修养新的含义,就是要进行自我教育、自我改造。这种教育和改造离不开群众的社会实践,离不开在实践中个人的主观努力。修养这个词,从广义看是指人们政治、道德、学术以至技艺等方面进行的勤奋学习和涵养锻炼的功夫,以及经过长期努力达到的一种能力或思想品质;从狭义看,修养通常是指思想品德修养。思想品德修养是以人的政治态度、思想意识和道德品质为基本内容的。 修养的本质如同人的性格,最终还是归结到道德情操这个问题上。 基于以上解释,我的简单理解是,人文就是对人以及相关事物的思考。人文修养,就是指一个人对和人以及和人相关的事物的态度、理解能力、感悟能力如何。我认为人文修养的高低最重要的还是看一个人的道德如何。 我觉得人文修养的最高境界是一种诚实、仁爱、宽容、大度、奉献、不计较功名利禄的精神以及对待事物客观不偏激的能力。人文修养这种精神跟人本性的贪婪、自私是完全相反的,通过人文修养的精神,来抑制人本性里的贪婪和自私,让自己的心灵得到净化。此外这种精神跟很多宗教(例如儒家思想、道教、佛教、基督教等)的精神又是相通的。人文修养的客观不偏激的能力,可以让人更加客观地认识各种现象。 人文知识跟人文修养是有着非常密切的关系的。如果一个人的人文知识丰富,那么他会对人文的东西有着更深的理解与体会,在学习和研究人文的过程中,就去思考人文修养的一些东西,慢慢地就可能会不自觉地去追求人文修养的最高境界。从这个角度上说,人文知识的丰富程度对于人文修养的高低有着很大的影响。 然而,人文知识的丰富程度并不能代表着人文修养的高低。有多少的人文知识丰富的人却为了追名逐利而做一些对不起天地良心的事情;又有多少的人文知识丰富的人在嫉妒别人、贬低别人甚至辱骂别人;还有多少人文知识丰富的人看问题很极端。这样的例子数不胜数。我觉得这样的人的人文修养,可能还不如一个目不识丁的老孺。 四书五经全都倒背如流又如何,如果整天干着伤天害理的事情,不能把里面的一些思想精华付诸于行动,那会背也是白背。儒家思想、道家思想等之所以能够在中国流芳百世,有一个重要原因是孔子、老子等人是言行一致的人,倘若他们是说一套做一套,那有谁会相信他们宣传的思想呢? 季羡林、任继愈之所以能够被人们称之为大师,除了他们在人文方面对中国有着巨大的贡献之外,我想,更重要的是他们的那种高境界的人文修养,他们的人文修养值得我们敬佩和学习。科学网博客里有很多大家很敬佩的博主,这不仅仅是因为他们的知识渊博,更重要的是,他们的为人处世的态度让大家敬佩。
刚应邀在 NCI (国立癌症研究所)作了一场报告,报告的内容是如何借鉴中医的策略来开展癌症的系统生物学研究,主要谈了两点 中医辨证策略在疾病分型上的应用前景和基于中医整体调节的疾病干预新模式。马上还要在 NCI 开两天的植物药发展的策略性讨论会,所以就只能在 DC (华盛顿特区)附近呆着,当然也借机会把几个历史和艺术博物馆再看一遍。看来美国 NIH (国立卫生研究院)以及一些高校对中医药在近年来产生了浓厚的兴趣,记得去年 6 月的时候我(最后一次代表上海交通大学)出席了美国 NIH 举办的中医药研究的圆桌会议,中方派了 5 位专家,美方也派出了一批植物药和替代医学研究方面的科学家进行了两天的讨论,圆桌会议的第一天美国卫生部长和 FDA 的 Commissioner 都出席了,两人分别谈了一通对中医药及其重要性的认识。除去政治上的因素,还是可以看出美国的官方卫生研究机构对东方的医学思想关注有加 尤其是在当今主流医学对复杂性疾病难以取得突破性进展的研究状况下。 中医是个极具争议的话题。前两年出现了中医是否科学的大辩论,甚至有人提出了要废除中医。作为一名科研人员这些年来我一直认真拜读反方的代表性文章。我曾经在给上海交通大学的药学本科生上课时把学生分成两派进行中医药废存的争论,这批药学功底扎实、极富辩论才华的学生在课上互不相让,把两种观点碰撞得火花四溅,给我留下了深刻的印象。其实理性的学术辩论是正常的,我们在思考和争论中获得进步,正如 方舟子 先生在他的《科学大争论:不变的是科学方法》中说的那样,科学研究充满了争论。涉及的科学问题越是重大,引发的争论往往也越激烈。科学界可能是最好战、最不宽容的一个共同体。 要思考中医是否科学性的一系列问题,我觉得我们不妨可以把问题问得更深一点,我们要问医学本身是否是一门科学?经典的回答是 Webster 大辞典上的定义,医学是 the science and art dealing with the maintenance of health and the prevention, alleviation, or cure of disease ,也就是说医学不仅仅是一门科学,医学还包含了人文的因素。医学是与人类文明的发展同步的,所以我们今天的东西方医学思维上的差异很大程度上是根植于东西方文化发展上的差异。 中医是一种经验,其医疗实践是基于经验的主观推测,关注的是个体化特性 具有不可重复性;而现代科学方法强调客观性、可测量性和测量上的可重复性。因此从这个意义上说中医自然是不科学的。如果谁站出来说中医是一门科学,他要么不懂中医,要么不懂科学!但我们更应该问的是为什么基于现代科学的医学研究始终攻不下人类几个重大疾病呢?是否这个科学本身有着缺陷呢?是否科学的发展必须按照其原有的程式进行的呢? 科学的源头是古希腊的自然哲学,古希腊哲学家对自然现象提出了很多假说,但这些符合逻辑的假说有很多版本,大家莫衷一是。直到文艺复兴时期,人们才达成共识 - 通过做实验来验证假说,譬如伽利略提出的 计量一切可以计量的的实验原则迄今还在我们的科研中得以沿用 。一旦确立了实证方法,自然哲学就变成科学了。 刚在网上看了 武夷山 老师的一篇《物理学与世界观》的博文,其中介绍了题为 Trapped in a world view 文章中的一个观点 人们对自然规律的理解上其实还是有文化差异的。文中说 操阿尔冈昆语的人群持这样的世界观:世界是滚动、变动着的,实体涌现出来,又折返回世界的流动中。这正好引出我想在这个博文中表达的一个思想 科学在医学领域的发展可能会融入新的元素。现代科学(思想和方法)对物质世界的还原分析是空前成功的,但对于复杂性系统也许不是最合适的。道理很简单,因为复杂系统(譬如我们的身体、头顶上的天气)的运行是非线性的,它的每一个运行状态都是不可重现的,正如 古希腊 哲学 家赫拉克利特 说的人不能两次踏入同一条河流。对于人体和疾病,我们在科学地测度其物质基础的同时,更关键的是要认识物质的变化和物质之间的相互关系,而宏观地把握系统的整体运行特性和捕捉变化中的共性将是研究的核心所在。要达到这个目的,我们的研究策略和方法都将面临着很大的调整。科学应是发展的,科学从西方来,但在生命科学研究中,东方文化或许有更接近于生命本质的思维和理解方式,现代科学是否会在东方的国度得到进一步发展和更新将是我们很多学者十分关心的一个问题。 我们常常赞叹人类的科学知识和力量之伟大。抬头仰望星空,我们知道人类的科技已经越出地球,远达太阳系的边缘,而我们的天文望远镜已经穿越茫茫宇宙,在探测多少光年以外的恒星和黑洞的变化。但你有没有想过这么一个小问题 - 明天这个时候我们头顶上是否会下雨、什么时候下,我们的天气预报好像还没有农村里某一个毫无科学知识的老农说得更准确些。难道经验不重要么?