‘Spuntar lo scoglio più duro’: did Galileo ever think the most beautiful thought experiment in the history of science?

Still today it remains unclear whether Galileo ever climbed the leaning tower of Pisa in order to drop bodies from its top. Some believe that he established the principle of equal speeds for falling bodies by means of an ingenious thought experiment. However, the reconstruction of that thought experiment circulating in the philosophical literature is no more than a cartoon. In this paper I will tell the story of the thought processes behind the cartoon.     

后奥运时代在教学与训练中感悟中西体育文化的和合

条条道路通罗马。过程不同，目标相通。学以致用是我们学习的主要目的之一，努力做到理论联系实际是对我们工作的基本要求。特别是在反复研读过一些中西体育文化的思想后，除感叹文化的博大精深外，更为自己是中国人而骄傲。精深厚重的中国传统文化是我们值得骄傲的财富。在全球化的后奥运时代，本人也感受到了一些中西体育文化的和合。感悟即来协同灵感于笔端，望能与同仁共勉。     

《毛泽东思想概论》的教学与学生创新精神的培养

毛泽东思想中处处蕴涵着创新思想及其成果，这些创新思想及其成果具有坚持实事求是、敢于怀疑批判、善于独立辩证思考和注重调查研究等特征。若在《毛泽东思想概论》的教学中将它们挖掘突出出来，将对培养职校生的创新精神、创新能力和创新人格有着极大的启发和引导作用。     

游必有方——孔子的旅游思想

孔子一生中有很长时间用在旅途上，远游经历对孔子思想体系的形成至关重要。他对来访的远游者持欢迎态度，也鼓励读书人主动走出去，提出了“游必有方”的远游思想，用“有方”来构建儒家伦理框架下的远游观。孔子的阐述常被后人有选择地误读，说明他的旅游思想具有创新性。孔子的旅游思想强调积极入世的人生价值观，包括“修学”、“游于政”等内容，也有一定的隐逸情调，为后世儒者向释道打开心灵之门预设了一种可能。孔子倡导的“游必有方”既注重实践过程，本身也是有效的教育手段，对道德修养和君子人格养成，具有重要的作用。     

毛泽东教育思想的再认识

学校培养什么样的人、怎样培养人,是毛泽东教育思想的核心内容.重新学习毛泽东教育思想有助于深刻领会十六大精神,坚持教育创新、深化教育改革,使其更好地体现出本体功能、社会功能.     

王心敬“明亲一贯”的经世致用思想研究

作为明末清初“关中大儒”李二曲门下高弟，王心敬通过对《大学》“亲民”概念的重新解释，突破了理学贱视形下之器及实际事务的限制，在许多事关人民生计的具体学问和实践技能方面都做出了突出成就。     

高阶信念理论如何解决关于意识的难问题

如何解释现象意识是意识的难问题。高阶信念理论试图为现象意识提供还原性的说明,其中最有代表性的是罗森赛尔的实在主义高阶信念理论和卡拉特斯的倾向主义理论。本文批判性地分析了这两种理论对现象意识的说明,指出其困难,最后提供了原创性的改进版本。     

推进离退休干部文化养老建设的思考

我国已进入老龄化社会,并正在向老龄社会发展.面对人口老龄化问题,如何打造出既符合国情,又符合老干部特点的养老方式,已成为社会关注的焦点.推进文化养老事业的发展,需要正确把握社会发展的客观要求,顺应老干部精神文化需要,拓展文化养老理念,夯实文化养老机制,改善老同志的生活质量,走出一条具有中国特色文化养老的新路子.文化养老是一项复杂的系统工程,涉及社会的诸多方面,应科学合理地早研究、早规划、早部署,并建立常态化、长效化工作机制,实行齐抓共管,形成合力,全面推进.     

李白乐府中代言诗管窥

李白乐府诗中拟代弃妇、思妇、勇妇、女仙等女性立言，表达对远人的思念，对爱情的渴望，对负心人的怨愤，对自由的企盼，使女子摆脱心理束缚，畅言心声，抒写女性情感历程。而这些代言诗的出现，与李白深层心理机制以及乐府诗同题创作的承继性、儒道思想中的女性意识等原因息息相关。     

Knowing what would happen: The epistemic strategies in Galileo's thought experiments

While philosophers have subjected Galileo's classic thought experiments to critical analysis, they have tended to largely ignored the historical and intellectual context in which they were deployed, and the specific role they played in Galileo's overall vision of science. In this paper I investigate Galileo's use of thought experiments, by focusing on the epistemic and rhetorical strategies that he employed in attempting to answer the question of how one can know what would happen in an imaginary scenario. Here I argue we can find three different answers to this question in Galileo later dialogues, which reflect the changing meanings of ‘experience’ and ‘knowledge’ (scientia) in the early modern period. Once we recognise that Galileo's thought experiments sometimes drew on the power of memory and the explicit appeal to ‘common experience’, while at other times, they took the form of demonstrative arguments intended to have the status of necessary truths; and on still other occasions, they were extrapolations, or probable guesses, drawn from a carefully planned series of controlled experiments, it becomes evident that no single account of the epistemological relationship between thought experiment, experience and experiment can adequately capture the epistemic variety we find Galileo's use of imaginary scenarios. To this extent, we cannot neatly classify Galileo's use of thought experiments as either ‘medieval’ or ‘early modern’, but we should see them as indicative of the complex epistemological transformations of the early seventeenth century.