JWST Discoveries and the Hypersphere World-Universe Model: Transformative New Cosmology

Twenty-six years ago, a small committee report built upon earlier studies to articulate a compelling and poetic vision for the future of astronomy. This vision called for an infrared-optimized space telescope with an aperture of at least four meters. With the support of their governments in the US, Europe, and Canada, 20,000 people brought this vision to life as the 6.5-meter James Webb Space Telescope (JWST). The telescope is working perfectly, delivering much better image quality than expected [1]. JWST is one hundred times more powerful than the Hubble Space Telescope and has already captured spectacular images of the distant universe. A view of a tiny part of the sky reveals many well-formed spiral galaxies, some over thirteen billion light-years away. These observations challenge the standard Big Bang Model (BBM), which posits that early galaxies should be small and lack well-formed spiral structures. JWST’s findings are prompting scientists to reconsider the BBM in its current form. Throughout the history of science, technological advancements have led to new results that challenge established theories, sometimes necessitating their modification or even abandonment. This happened with the geocentric model four centuries ago, and the BBM may face a similar reevaluation as JWST provides more images of the distant universe. In 1937, P. Dirac proposed the Large Number Hypothesis and the Hypothesis of Variable Gravitational Constant, later incorporating the concept of Continuous Creation of Matter in the universe. The Hypersphere World-Universe Model (WUM) builds on these ideas, introducing a distinct mechanism for matter creation. WUM is proposed as an alternative to the prevailing BBM. Its main advantage is the elimination of the “Initial Singularity” and “Inflation”, offering explanations for many unresolved problems in Cosmology. WUM is presented as a natural extension of Classical Physics with the potential to bring about a significant transformation in both Cosmology and Classical Physics. Considering JWST’s discoveries, WUM’s achievements, and 87 years of Dirac’s proposals, it is time to initiate a fundamental transformation in Astronomy, Cosmology, and Classical Physics. The present paper is a continuation of the published article “JWST Discoveries—Confirmation of World-Universe Model Predictions” [2] and a summary of the paper “Hypersphere World-Universe Model: Digest of Presentations John Chappell Natural Philosophy Society” [3]. Many results obtained there are quoted in the current work without full justification;interested readers are encouraged to view the referenced papers for detailed explanations.

The "Dark Self" in "The Secret Sharer" and "Heart of Darkness"

Human nature is one of the most thoroughly studied topics in human history.Even today the argument continues in all different social contexts,and by studying Conrad's two stories:Heart of Darkness and The Secret Sharer,the author tries to analyze the two sides of the nature,both good and evil,which are inherent in us humans.In the essay the author explores the two heroes in the stories and tries to prove that only when we realize and admit our capability for the evil,can we make the good and kind side of nature to flourish.

Good and Evil Johannesburg,South Africa

The beautiful Swan Queen under the spell of the evil Magician is performed with passion and power in an exciting new version of the classic ballet Swan Lake. The performance is presented in a unique collaboration between Joburg Ballet of South Africa and the Liaoning Ballet of China. Swan Lake is part of the celebrations for the Year of China in South Africa taking place during 2015, that showcase the growing cooperation in China-South Africa cooperation.

Imitations of Beings Enter and Exit： Plotinus on Incorporeal Matter in Plato： Ⅲ 6[26] 11-15

Plotinus＇ account of matter in Ennead III 6[26] 11-15 serves two purposes. The terms, evil and ugly, present the negative side of matter＇s causality, providing for the change characteristic of the sensible world and the possibility of ontological evil and privation as well as of moral evil among human beings. The receptacle and other images from Plato＇s Timaeus present the positive side of this causality, matter as allowing for the presence of forms in the bodies of the sensible world. Plotinus explicitly articulates the linguistic problem surrounding the nature of matter, since language is derived from the corporeal and thus needs constant correction when applied to matter as incorporeal. His use of language, thus, always has two phases, first, capturing the nature of matter as aptly as possible, and second, highlighting the difference between matter and the image, analogy, or metaphor used to help explain it.

The Explication of a Paradox

This essay studies how tragedy works in William Shakespeare’sKing Lear.It presents the argnments througt,the illustration of a paradox of the play.It concludes that,it is the powerful presentation of the worst side of human nature thatachieves the play’s greatness.

Analysis of the Symbols in Lord of the Flies

This thesis aims to analyze the representative characters and symbols in Lord of the Flies in detail. It first gives a conciseintroduction of William Golding and the background information of the novel. Then, in order to disclose the implied meaning of thesymbols used in this book, it classifies the symbolic characters and objects into three categories, namely good, evil and the neutralones. After the analysis, the author of this thesis makes an attempt to further explore the theme behind these symbols.

孔子“以直报怨”思想研究——兼论孔子是否反对“以德报怨”

据《论语·宪问》,孔子主张“以直报怨”,而对“以德报怨”则并未明确表示赞成或反对。通过考察《论语》中关于“直”、“怨”的各种论述,结合历代学者的相关观点,可以得出:“以直报怨”中的“直”,应该包含诚实、无私、符合通权达变原则的正直、等值、合乎礼的直率等丰富的含义;“以德报怨”的情况比较复杂,其中有的体现了人们不计前嫌、公而忘私的高尚品德,有的则反映了一些人的虚伪和充满私心的算计,因此,对于“以德报怨”,我们不能简单地予以肯定或否定;“以直报怨”既包含“以德报怨”中值得肯定或提倡的内容,又包含“以德报怨”中所没有的对怨恨对象采取相应报复措施的内容,因此是一种更为全面、合理的报怨方式。

新医科背景下基于校院合作的妇产科护理学混合式教学模式的构建研究

目的探讨新医科背景下基于校院合作的混合式教学模式在妇产科护理学课程中的应用与效果。方法选择我校2019级110名护理本科生为对照组、2020级113名护理本科生为观察组。对照组采用传统教学模式,观察组采用新医科背景下基于校院合作的妇产科护理学混合式教学模式。课程结束后,比较两组的期末考试成绩、自我导向学习能力、评判性思维能力和教学满意度。结果观察组的期末考试成绩及优良率高于对照组(P<0.05)。观察组的自我导向评定量表各维度得分及总分均高于对照组(P<0.01)。观察组的评判性思维能力各维度得分及总分均高于对照组(P<0.05)。观察组的各项教学满意度评分均高于对照组(P<0.05)。结论新医科背景下基于校院合作的妇产科护理学混合式教学模式能有效提高学生的学习成绩、自我导向学习能力和评判性思维能力,进而能提高护理本科生整体教学质量。

鲁迅之善恶判断与尼采的伦理观念

清末民初,鲁迅因心态上的“绝望”,对旧有伦理准则产生怀疑,传统的善变成了恶,而习俗的恶则变成了善。这一善恶的价值重置,源自尼采的“重估一切价值”对传统伦理观念的颠覆。鲁迅揭示了“看客”“奴才式的破坏者”“合群的自大者”这些类型的“平庸之恶”,对“国民性”的“弱点”起到刮骨疗毒功效。鲁迅进而揭示了令人更为惊惧恐怖的传统习俗之“恶”,它不但形成外在伦理法规,还潜移默化为“集体无意识”,渗入国民的精神内里,即构成“无主名无意识的杀人团”,它杀人不见血迹,夺魂不见影踪,如同“铁屋”般笼罩着你。鲁迅这一反陈规旧习的善恶判断,深隐着尼采反世俗的愤激与颠覆性的伦理叛逆。

善恶人类学:“暗黑人类学”与“关于善的人类学”何以共存

善与恶“势不两立”,“暗黑人类学”与“关于善的人类学”是否也是如此呢?人类学家雪莉·奥尔特纳(Sherry Ortner)总结20世纪80年代以来的人类学发展,并提出“暗黑理论”,关注人类苦难的经验。而在另外一派理论脉络中,人类学家则再次讨论“良善”的问题,以“新道德人类学”为主力。表面上,两者好像是一种对立关系,并呈现出从“暗黑”向“良善”的单向转变,但对“暗黑人类学”与“关于善的人类学”的梳理讨论揭示出两者之间并非二元对立,而是构成一种多重且互相包含的关系,即“善恶人类学”。如果人类学家没能察觉到这种关系,有可能将研究对象“本质化”为“苦难”或“良善”的道德主体,只聚焦于主体在道德两难中的抉择,而忽视他们也在善与恶拉扯之间有意或无意的行动。

方以智说“邹均”解读

选方以智评说孟子人性论的五则论述,以解读的方式揭示他对孟子人性论的独特认识:(1)将“性善恶混”与“性三品”归为同一类型;(2)孟子谈“心”“性”“天”的统一性,不是从知识理性立论,而是从道德理性立论;(3)以“不落有无”解释孟子的“养气”与“践形”两者统一说,彰显出其解释的浓厚思辨哲学色彩;(4)将人的自发的学习能力定义为人的“习性”亦即“独性”,并将“独性”归根于“公性”。“公性”在宇宙形成之前即存在(逻辑在先),则“独性”归根于“公性”即意味着人天生具有自发的学习能力。方以智以人有自发的学习能力来规定人所固有的特性,与孟子侧重从道德意识和道德能力来规定人所固有的特性,存在明显的差别。

王阳明“无善无恶心之体”思想重释

历来对于王阳明四句教首句“无善无恶心之体”中的“无善无恶”,学界多以至善无恶与无执著性解之。两种解释路向固然在阳明学中渊源有自,但也蕴含张力,不好统一。良知心体作为善的根据和来源,被强化为至善无恶之善,这与先前儒家所论尚无实质区别。但考诸阳明的说法,他以“无善无恶”说心之体,还表达了两层“无”的意义:其一是未发之中义,指良知心体未显发时不显露自身之为善的内容和标准;其二是自然知觉义,指良知心体遇事是非善恶自然知之、自然觉之的发用特性。阳明以“明莹无滞”,也即无执著性统称这两层含义,是其在佛道之学的影响下创造性诠释的结果。从今天的角度,可以看得比较清楚,良知心体未发之中、自然知觉二义,分别指的是隐默之知与当下呈现。

宋明理学的性说

北宋王安石承继唐代韩愈彰显孟子、肯定孟子的性善说,与程颢、程颐开创的道学派学者具有共同的性论基础。与王安石、程颢强调伦理意义上的善恶只是已发阶段的概念不同,南宋朱熹依据张载的心统性情与程颐的性即理,建立性情二层构架。同时,《大学》“身有所忿懥”的身、心理解反映了道学家不同的思想特色。有关性本善与无善无恶、尊德性与道问学的争论,反映了理学家不同的思想重点。尤其是尊德性与道问学对立的思想史叙事不断地再生产,直至今天仍保持着生命力。黄宗羲的《明儒学案》可为代表,这样的叙事非常稳妥,但也因此需要保持警惕。一方面这样的叙事容易忽略不同学者思想的丰富性,另一方面即使强调“朱陆和会”的学者也不可避免地局限在朱陆对立的理论前提。

朱子人性“恶”的思想逻辑与管理警示

耙梳《朱子语录》《四书集注》等传统古籍文本,不难发觉有必要厘清朱子人性“恶”思想的理论源流及其内在逻辑。对于由何而产生人性之“恶”,在朱子看来,一念之差时,人心极易朝着人欲放纵,而产生“恶”,此为“恶”之发动机制;而且,禀气使至善的天理落实到人身上时,为人欲所蒙蔽,不能充分地展现而产生“恶”,此为“恶”之影响因素,但禀气不必然导致恶的产生;另外,“欲”是“恶”牵引机制,但“欲”也并不绝对导致“恶”,“欲”不等于“人欲”,“人欲”是做坏的“欲”,这“人欲”便是“恶”。深入分析可知,朱子哲学的人性论对人性“恶”的形成机制有过细致剖析,结合现代管理学来看,它有助于从源头上对治理管理活动中的一些难题,进而促成管理效果的提升。

再论“管理学人性假设的新思考”——兼论“人性善”和“人性恶”

“人”是中华传统文化核心和精髓,从伏羲《易》是“己”以及“天人合一”,皆可窥见“人”的分量。尽管传统文化在字面上未提“人性假设”,但“人”贯穿于儒、释、道、易。人性假设是管理学的基础,梳理管理学文献,得出大凡涉及研究传统文化的“人性假设”时,将人性假设研究归于且止于“人性善”和“人性恶”之辩。从本体上讲,若将中华传统文化的人性假设研究仅止步于此,是对中华传统文化“人”的误读和错读。本文借由王阳明之见来破解“人性善”和“人性恶”之辩之惑。发掘出儒、释、道、易中的“人性假设”之宏阔,并进一步指出传统文化人性假设与当代管理学人性假设的区别。

周敦颐的善恶观

周敦颐的思想以《周易》为根基,兼容道家和佛家。他的善恶观以诚为本、以善为根、以“中”为目标并以成圣为旨归,倡导“主静”和“立人极”的思想道德学说,并涉及生成论、本体论、动静观与工夫论4个方面,具有自我超越意识。就存在状态而言,无论是由五性感动而分之“善”“恶”,还是诚幾之“善”“恶”,皆遵循“无极而太极”的宇宙存在模式,并且隐含佛家的“不二”思想和“不住于相”的思想,以及《周易》的“尚中”思想和“迁善改过”思想。

荀子思想中的友善价值观蕴含初探

社会主义友善价值观具有深厚的中华优秀传统文化底蕴,是对传统友善价值观的传承与创造性发展。不同于孔孟从人性善进路来探讨传统友善价值观的蕴含,荀子另辟蹊径从人性恶的角度探讨了他对儒家传统友善价值观的理解。他的性恶论思想让我们看到了非友善行为的人性根源所在,即人的“生而好利”;他对“人生不能无群”的强调,深刻揭示了友善型人际关系之所以重要的根本原因;他对“礼者,人道之极也”的探讨,也为我们描绘了友善型人际关系如何得到规范和固化的途径。重温荀子思想的友善价值观蕴含,有效拓宽了我们理解社会主义友善价值观的思想视野。

当代中国社会精神征象的建构与反思——评艾伟长篇小说《镜中》

艾伟的长篇小说《镜中》采用对称美学,将现实与历史、爱情与欲望、沉沦与救赎、入世与出尘、感恩与仇恨等建构成人性的两极,在阔大的叙事时空中探索人性的隐喻,以爱情为主线形成多元复杂的叙事主题、善恶融为一体的人性立体结构以及从沉沦到自赎的模式。作者在小说中虽设置杭州为叙事场景,却借助镜像叙事来建构隐喻性的精神世界,使得小说对现实生活的镜像式观照功能得以充分展开。小说叙事的宽广性以及主题的多义性、隐喻性,是《镜中》的突出特征,也是艾伟长篇小说创作的最新成果。

从颠覆走向新生:《上帝鸟》狂欢的双重性解读

《上帝鸟》是美国当代黑人作家詹姆斯·麦克布莱德的小说,以一个黑人男孩的视角重述了美国历史上废奴活动家约翰·布朗的起义故事。基于巴赫金的狂欢化理论,对作品的狂欢双重性进行解读,即狂欢情节的加冕与脱冕、狂欢形象的伪装与自我、狂欢语言的赞美与贬损、狂欢意义的死亡与新生,展现了美国内战前夕黑人面临的异化与觉醒,揭示了其在奴隶制背景下的束缚和对自由的追寻。通过重新审视历史,它以一种颠覆性、反叛性的精神打破既有的秩序规则,唤起对人性光辉、社会正义和废奴事业的尊重,使个人与社会得以焕发新生。

孟子性善论域内人性论争的再思考——兼论人性善恶与儒家德治及法家法治的关联

人性问题是中国哲学史中的核心议题。哲学史上的人性论主要归结为五种:性无善恶、性善、性恶、性善恶混、性三品,但各自均存在一些问题或困境。其中,孟子的性善论是一种更全面、更深入的人性观,它内含着性本善与性向善两个面向。孟子的性善论不仅能回应性善论自身面临的困境及问题,还兼顾、会通了其他人性论并弥补其不足,且为人的生存提供精神支撑与价值指引。儒家德治与法家法治作为两种不同的治国理念,其治理依据与结果完全不同。前者以人性善为依据,主张明德慎罚,表现出对人的地位和价值的尊重;后者以人性恶为依据,主张严刑峻法。