On the sources and implications of Carnap’s Der Raum

Der Raum, Carnap’s earliest published work, finds him largely a follower of Husserl. In particular, he holds a distinctively Husserlian conception of the synthetic a priori—a view, I will suggest, paradigmatic of what he would later reject as ‘metaphysics’. His main purpose is to reconcile that Husserlian view with the theory of general relativity. On the other hand, he has already broken with Husserl, and in ways which foreshadow later developments in his thought. Especially important in this respect is his use of Hans Driesch’s Ordnungslehre.     

儒家文化与藏族

在汉藏交往史上，儒家文化曾经对藏族产生过广泛而深刻的影响，这种影响是儒家伦理的普世性倾向所带来的必然结果；是儒家文化本身所具有的思想主张符合藏民族需要的蛄果；是儒家文化本身的亲和力倾向对藏民族产生强大吸引力的蛄果；是中央王朝为维护其统治向藏民族灌输和渗透儒家思想文化的蛄果；是藏民族在其文明发展过程中，自身向中原文明靠拢的结果；是汉族民众在与藏族民众长期的民间交往过程中，促使儒家文化及其伦理思想直接在民间产生影响的结果。     

(云南、甘肃回民起义比较研究之一)再论晚清云南、甘肃回民起义的社会历史背景

晚清咸同之际的回民起义是在传统社会面临转型使命却又背负着巨大的人口压力的背景下发生的，是当时西部各种社会矛盾综合作用的产物。本文在既往研究的基础上，从比较研究的角度，认为清初以来的云南、甘肃回族社会，在文化同一性的前提下，基于具体的社会环境不同，其发展历程及指向不尽一致；清政府在甘肃、云南的统治政策使上述指向的差异更加明显；回民起义前，云南、甘肃两地回族与汉族的关系日形紧张，矛盾的一面日渐发展。所有这些，都不同程度的作用于回民起义，使云南、甘肃回民起义外在的历史面貌表现出众所周知的差异。     

试论北京文化的嬗变与社区文化的形成发展

北京文化史可分为燕文化，幽州文化和京师文化三个不同的时期，其文化可分别概括为地域文化、特区文化和社区文化。燕文化的特征是农耕文明与游牧文明的混合体；幽州文化的特征是“胡汉兼融”；京师大化的特征是多元性，多元文化在兼融、混溶之后形成了独具特色的京师文化。     

关于利用云南磷石膏制备磷建筑石膏预处理实验研究*

研究了水洗法、石灰中和法、浮选法和Hans法等不同预处理过程对云南磷建筑石膏强度及晶体形貌的影响。通过大量实验对比四种预处理效果,结果表明:经过四种预处理方法处理的磷石膏都基本都满足建材制品相关规定要求;其中Hans法对去除磷石膏中可溶性磷、氟及有机物效果最好,而且成本低,操作简单,样品强度高。而石灰中和法能够部分去除磷石膏中的无机杂质;水洗法能够较充分的去除磷石膏中的无机杂质;浮选法能有效去除磷石膏中的有机物,相比之下Hans法更加经济和操作性更强。     

内蒙古某高校2700名蒙古族、汉族大学生营养状况分析

目的：了解本校区来自农村、牧区蒙古族、汉族大学生当前营养状况．方法：采用整群抽查,对2700名学生进行了营养状况调查．结果：营养正常率为56．30％,其中,男、女生正常率分别为58．64％和53．77％（P〈0．05）;蒙古族、汉族正常率分别为60．47％和47．18％（P〈0．01）．营养不良率为41．07％,其中蒙、汉族分别为36．97％和50．0%（P〈0．01）;男、女生分别是39．00％和43．31％．超重率为1．696,肥胖率为1．1％．结论：该校区现时营养正常率低于全国水平．而营养不良率高于全国水平,其中汉族高于蒙古族,此现状应该采取防治措施．     

Probability without certainty: foundationalism and the Lewis–Reichenbach debate

Like many discussions on the pros and cons of epistemic foundationalism, the debate between C. I. Lewis and H. Reichenbach dealt with three concerns: the existence of basic beliefs, their nature, and the way in which beliefs are related. In this paper we concentrate on the third matter, especially on Lewis’s assertion that a probability relation must depend on something that is certain, and Reichenbach’s claim that certainty is never needed. We note that Lewis’s assertion is prima facie ambiguous, but argue that this ambiguity is only apparent if probability theory is viewed within a modal logic. Although there are empirical situations where Reichenbach is right, and others where Lewis’s reasoning seems to be more appropriate, it will become clear that Reichenbach’s stance is the generic one. We conclude that this constitutes a threat to epistemic foundationalism.     

Reichenbach on causality in 1923: Scientific inference,coordination, and confirmation

In The Theory of Relativity and A Priori Knowledge (1920b), Reichenbach developed an original account of cognition as coordination of formal structures to empirical ones. One of the most salient features of this account is that it is explicitly not a top-down type of coordination, and in fact it is crucially “directed” by the empirical side. Reichenbach called this feature “the mutuality of coordination” but, in that work, did not elaborate sufficiently on how this is supposed to work. In a paper that he wrote less than two years afterwards (but that he published only in 1932), “The Principle of Causality and the Possibility of its Empirical Confirmation” (1923/1932), he described what seems to be a model for this idea, now within an analysis of causality that results in an account of scientific inference. Recent reassessments of his early proposal do not seem to capture the extent of Reichenbach's original worries. The present paper analyses Reichenbach's early account and suggests a new way to look at his early work. According to it, we perform measurements, individuate parameters, collect and analyse data, by using a “constructive” approach, such as the one with which we formulate and test hypotheses, which paradigmatically requires some simplicity assumptions. Reichenbach's attempt to account for all these aspects in 1923 was obviously limited and naive in many ways, but it shows that, in his view, there were multiple ways in which the idea of “constitution” is embodied in scientific practice.     

加尤高山汉话与普通话语音比较

文章对加尤高山汉话与普通话语音在声母、韵母、声调三方面进行了比较。     

作为对安徒生反讽的王尔德童话

王尔德的童话,打破安徒生童话所创造的人与人、人与自然之间和谐美满的关系,用反讽的手法揭示了一个没有爱心、没有情感,只有冷漠与隔绝的世界。王尔德借用儿童文学的方式,打破儿童美妙的梦境而表达成人的思想,告别了真正的儿童文学,走向成人的世界。