颜永京对西方心理学引入及其汉语心理学术语创制

颜永京在其教育译著《肄业要览》(1882)中初步引介了西方心理学的知识与体系,并草创了一些心理学名词,但其使用并不严格,而在其心理学译著《心灵学》(上,1889)中,颜永京结合汉语的底蕴创制了一些汉语心理学术语。其创制的心理学术语与日本学者利用汉字创制的心理学术语具有内在的相互可理解性。西方心理学与中国文化早期碰撞的主要体现就是汉语心理学术语的创制。在日本心理学术语大量输入中国之前,颜永京所创制的术语是中国文化背景下理解西方心理学的重要工具。

Probabilistic Teleportation of a Four-Particle Entangled W State

In this paper, two schemes for teleporting an unknown four-particle entangled W state is proposed. In the first scheme, two partial entangled four-particle states are used as quantum channels, while in the second scheme,four non-maximally entangled particle pairs are considered as quantum channels. It is shown that the teleportation can be successfully realized with certain probability, for both schemes, if a receiver adopts some appropriate unitary transformations. It is also shown that the successful probabilities of these two schemes are different.

Study on the Organic Correlation of Prana Energy

Since India＇s philosophical discussion on the correlation between the mind and the body, the goal achieved through practice has been imbued with much meaning under the influences of yoga. Self-transcendence can be reached through self-discipline that is founded upon the fundamental change and potential for existential practice. The mind and the body do not comprise a binary relationship but instead maintain an intimate relationship bound by the medium of organic energy of breathing, breath, and pr^0a. Of these medium that form the relationship, the pr^-0a has a natural healing tendency, which has been well documented within classics such as Upani.sads and Bhagavad G^ta. Classic yoga explains that pr^0a imbues within it a vivacious passion and energy that will connect the human body with the human mind. Thus, the pr^0a functions as bio-energy. From ancient Indian philosophy to Buddhism, yoga therapy actively utilizes practice as a main element. In particular, the Patafijali yoga＇s methodology details the organic correlation within its eight limbs （支） yoga practices. The prana is breath. This is the only sense in which Patafijali has used this word. Breath is called prana because it moves on continuously throughout the body and reaches the basic circle of the individual self. It pervades mouth, nostrils, heart, navel region and toes. As a result, it is a healing method that achieves far more than the scientific healing methods common in society.

On Self and Other

In the philosophy of mind, the essential qualities of self and selfhood have been discussed widely. According to Zahavi （2015, 149）, ＂the notion of an experiential self is the precondition of any plausible account of intersubjectivity.＂ In Zahavi （2015）, he elaborates two influential views on selfhood and offers a phenomenological perspective from which he argues that selfhood is both a built-in feature of experience and socially constructed. In the following paper, we would further investigate the essential qualities of self in the line with Zahavi （2015） and provide a complementary quality of self from a phenomenological view, namely, the predictability of the expressive phenomena of subjects. We would also explore the intersubjective relationship between others and self and discuss the sharing phenomenon of empathy.

Taking Nature Seriously： Hegel on Nature and the Education of the Mind

The incredible extent of current environmental destruction justifies the modern concern to resist the alienated view of nature as a resource to exploit a totality of dead and meaningless objects, a totally disenchanted world. In this spirit, modern philosophy tries to take nature seriously by recapturing a sense of nature＇s intrinsic value. Hegel respects nature to the extent that it bears the trace of the human mind, to the extent that it is forced ＂to speak the voice of reason.＂ Although there are grounds for being critical of the Hegelian project, especially because Hegel remains silent on the issue of our duties towards nature for the sake of nature and his argumentation serves the primordial desires of human reasoning and not the rights of nature itself, it is suggested that no matter how much inauthentic and incomplete is the recognition that the human mind acquires in its dialectical confrontations with nature. Hegelian phenomenology grants the human mind with a remarkable degree of self-certainty, necessary for all its subsequent educational enterprises.

The Spiritual Experience as Scientific Experiment： How Science Can Meet Religion

My paper aims to discuss the approach between the mystic＇s experience and the experiment of the scientist. The mystic experience is closer to what is proper to the scientific experiment： both are, finally, ways of tryout. This also means that both are ways to come closer to a deeper understanding of Reality. Raising the problem of the relation between religion and science requires a series of precautions, especially related to the underlying meanings of what we call ＂religion＂ or ＂science＂. What is meant by religion and religious？ The terms are too vague, and on the other hand, the differences among religions are so important that it is almost impossible to use the term religion without an abstract meaning. Even the overall invocation of Christianity is improper, as the report of Eastern Christianity to the Western, one reveals different perspectives on some issues that determine the relationship with science. There must be also taken into account the history of the religious doctrines after Enlightenment, as they underwent secular influences that sometimes left tracks in their discourse, the most aggressive factor being the ideological one. And when speaking about the possibility of religion getting open to science it is necessary to specify what type of religious discourse is concerned. Since a generic report of religion to science is slippery, we should rather count on the identification of those types of religious experience and of those religious horizons that can offer a real openness to science. These statements are also true for science： for such a dialogue, there is need of identifying those aspects of science that are not contaminated by ideology or by assumptions alien to its experimental nature.

颜永京对近代西学传播的贡献

颜永京是近代较早在中国独立传播西方逻辑学知识和术语的华人。他积极致力于在中国传播西学,其独立性集中体现在他的两本译作《肄业要览》和《心灵学》之中。颜永京开启了华人对心理学术语的创制工作,并首次将自然科学和社会科学统归于“格致学”门类之下,对许多西文重要词汇如“社会”一词在中文语境中的生成做出了贡献。他的译作被广泛传布并具有影响力。