"We live in dystopian times." With this striking statement, Adam Stock opens his latest work, Modern Dystopian Fiction and Political Thought: Narratives of World Politics. To support this temerarious contention, Stock explores the generic conventions and themes of dystopian novels of the early to mid-twentieth century, from which readers recognize dystopia as a specific genre of fiction that has achieved a "symbolic cultural value in representing fears and anxieties about the future". Hence, the study of dystopian narratives will help readers (...) to grasp "a richer and more nuanced view of politics, as well as achieving greater understanding of this literary genre".Noting the ubiquity of the word dystopia as... (shrink)

Culture influences how people cope with interpersonal tensions, with those from more collectivistic contexts ) generally opting for strategies promoting social harmony w...

Le progrès choisit ses projets d'avenir parmi les théories générales du futur. L'idéologie politique en est une mais pour réaliser son objectif de pouvoir, elle revendique d'être une pensée générale et totale. Elle crée une identité idéologique à laquelle le citoyen peut adhérer. Pourtant, l'idée du vivre-ensemble signifie aussi que les hommes sont différents mais semblables ; leurs identités idéologiques peuvent s'opposer. Dans ces conditions, l'idéologie voudrait bien subvertir l'idéal d'une éthique universelle pour épurer la pensée, dire la norme du (...) bien, du mal et du pur, et séparer l'ami et l'ennemi. Ce mécanisme relève de la psychologie politique. Les identités individuelle et collective sont liées par le même mécanisme du narcissisme. Le narcissisme primaire et secondaire est à l'origine de l'individualité et de l'altérité sociale. Le narcissisme tertiaire arrivé à maturité sera la source de la solidarité, de l'altruisme puis de la formation de l'éthique. C'est à cette dernière phase que l'identité collective est en balance entre accomplir son idéal idéologique activiste et unanimiste ou bien travailler des idéaux universels complexes pour une même humanité riche de ses cultures et de ses civilisations variées"--Page 4 of cover. (shrink)

On study and teaching of aesthetics in Vietnam.

The building of the post-communist states offers new perspectives both on the state and on the multiple transitions that followed communism. Specifically, it shifts our analytical focus from states as consolidated outcomes and unitary actors to the process by which states come into being and into action in the modern era. This process consists of elite competition over policy-making authority, which is shaped and constrained by existing institutional resources, the pacing of transformation, and the international context. The four ideal types (...) of state-building that result are exemplified by the post-communist experience: democratic, autocratic, fractious, and personalistic. (shrink)

Le calcul de distance entre les textes a le plus souvent été effectué à partir du dénombrement des données lexicales ; nous nous proposons ici d’abord de tester la possibilité d’appliquer l’un des calculs disponibles de distance à des paramètres grammaticaux, puis de proposer notre propre méthode à partir, non pas d’un tableau de contingences, mais d’un tableau de classement ordinal. Les textes soumis au calcul sont des textes latins empruntés à un corpus lemmatisé et étiqueté. Les différents résultats sont (...) comparés et leur pertinence est évaluée au regard d’un savoir philologique préalable. (shrink)

Le calcul de distance entre les textes a le plus souvent été effectué à partir du dénombrement des données lexicales ; nous nous proposons ici d’abord de tester la possibilité d’appliquer l’un des calculs disponibles de distance à des paramètres grammaticaux, puis de proposer notre propre méthode à partir, non pas d’un tableau de contingences, mais d’un tableau de classement ordinal. Les textes soumis au calcul sont des textes latins empruntés à un corpus lemmatisé et étiqueté. Les différents résultats sont (...) comparés et leur pertinence est évaluée au regard d’un savoir philologique préalable. (shrink)

The (re)building of the post-communist states offers new perspectives both on the state and on the multiple transitions that followed communism. Specifically, it shifts our analytical focus from states as consolidated outcomes and unitary actors to the process by which states come into being and into action in the modern era. This process consists of elite competition over policy-making authority, which is shaped and constrained by existing institutional resources, the pacing of transformation, and the international context. The four ideal types (...) of state-building that result are exemplified by the post-communist experience: democratic, autocratic, fractious, and personalistic. (shrink)

The main purpose of this essay is not to give a full-scale and systematic exploration of the historical process concerning the acceptance of Habermas' works in the Chinese-spoken world but to examine the historical effect of Habermas in the Chinese-spoken context and try to find a proper way to establish a good relationship between Habermas and the Chinese-spoken world by discussing the introduction, study, and application of Habermas' most famous work, The Structural Transformation of the Public Sphere, by Chinese scholars (...) in recent years. (shrink)

Confúcio (551 aC - 479 aC) - foi um filósofo, professor e estadista bem conhecido, bastante influente durante os períodos de Primavera-Outono dos Estados Combatentes na China. Somados a esses atributos, destaca-se o fato de ele ter sido um pensador que transmitiu à humanidade numerosos conceitos perspicazes, dentre os quais a doutrina da "retificação de nomes" (正名 - zhèng míng). Esta doutrina, que tem caráter profundo, abrangente e metódico, procura resgatar a sociedade de um estado de caos para um estado (...) de ordem através da aplicação dos princípios da governabilidade benigna e através das virtudes. Nos tempos atuais, teríamos grandes ganhos humanos se conseguíssemos enxergar para além das suas falhas e encampar seus valores. Passado o tempo, nota-se que o pensamento de Confúcio sobre a rectificação de nomes ainda ostenta sua importância e serve como uma lição útil no avanço do desenvolvimento nacional das gentes. (shrink)

Usually, people think that Gettier counter-examples challenged the traditional tripartite definition of knowledge and fundamentally changed the characteristic of the contemporary epistemology. This paper argues that regard for Gettier counter-examples is exaggerated, because (i) the JTB definition is neither an important nor a comprehensive one that covers all knowledge. Moreover, the significance of Gettier counter-examples is limited. (ii) The source of Gettier counter-examples lies in one arbitrary judgment, two mix-ups, three false assumptions, and a misunderstanding about the JTB definition.

1. ProlégomènesL’usage de méthodes mathématiques pour traiter de données textuelles a une longue tradition. On se souvient que c’est en étudiant Pouchkine que Markov a élaboré ses chaînes. La linguistique mathématique (qui dépasse de très loin l’analyse des données textuelles) a connu un peu partout un essor important et a fourni des modèles à bon nombre de travaux portant sur le langage (Chomsky, Harris, Montague, …). On connaît aussi, via des mathématiques fort sophistiquées, la profonde in..

1. ProlégomènesL’usage de méthodes mathématiques pour traiter de données textuelles a une longue tradition. On se souvient que c’est en étudiant Pouchkine que Markov a élaboré ses chaînes. La linguistique mathématique (qui dépasse de très loin l’analyse des données textuelles) a connu un peu partout un essor important et a fourni des modèles à bon nombre de travaux portant sur le langage (Chomsky, Harris, Montague, …). On connaît aussi, via des mathématiques fort sophistiquées, la profonde in...

Because of the misspecification of models and specificity of operationalizations, many studies produce claims of limited utility. We suggest a path forward that requires taking a few steps back. Researchers can retool large-scale replications to conduct the descriptive research which assesses the generalizability of constructs. Large-scale construct validation is feasible and a necessary next step in addressing the generalizability crisis.

Journal of Chinese Philosophy, EarlyView.

This paper investigates the correlation between the quality of corporate social responsibility disclosure and financial performance. It also investigates the moderating role of chief executive officer power in the relationship between the quality of CSR disclosure and firm value in Chinese listed companies. The evidential research used the up-to-date sample of unbalanced findings for the period of 2014–2020, from the registered Chinese firms in the Shenzhen and Shanghai Stock Exchanges as samples for the study. As a starting point technique, the (...) STATA 15 has been used to test pooled ordinary least squares regression on a sample of Chinese listed companies. We use 1-year lagged regression and two SLS regressions to monitor the potential endogeneity problem. The imbalanced data set was received from the China Stock Market and Accounting Research web page, which is the most significant source of information for Chinese publicly listed firms. Data on CSR information items and media reporting are compiled manually. The findings of the study revealed that there are positive FP consequences for the companies engaged in the quality of CSR disclosure. We also report that higher CEO power negatively enhances the quality of CSR disclosure effect on the FP of FV. The research investigates the impact of CSR disclosure and FP by presenting evidence of the moderating role of CEO power. Therefore, it is suggested that a higher law for CSR engagement and disclosure be implemented in China, and robust measures for the implementation of CEO power, although there are financial advantages to be gained. A key relevance to the empirical quality of CSR disclosure research can be recognized as the moderating role of CEO power in the quality of CSR disclosure, FP, and FV in the context of Chinese study. The findings are robust with the use of an instrumental variable method. (shrink)

Resumo: Em resposta ao problema de que a herança do gene vermelho não é profissional e profunda o suficiente para acompanhar os tempos, este artigo analisa a herança do gene vermelho dos estudantes universitários, para que ele possa ser mais bem herdado. O artigo oferece um estudo da busca de valor do Partido Comunista da China (PCC) e da herança do gene vermelho dos estudantes universitários, introduz a busca de valor do PCC, bem como explica a importância e a necessidade (...) da herança da faculdade gene vermelho dos alunos. Inicialmente, analisa a herança do gene vermelho em estudantes universitários, depois expõe a importância e a necessidade da herança do gene vermelho neles e investigou a busca de valor do PCC. Ademais, trata da herança dos genes vermelhos em estudantes universitários na nova era, na esperança de promover a sua herança. A pesquisa sobre a busca de valor do PCC e a herança do gene vermelho dos estudantes universitários pode chamar sua atenção para a herança do gene vermelho, facilitando sua compreensão da busca de valor do PCC. (shrink)

A universal basic income (UBI) would be a guaranteed income floor for both the employed and the unemployed, from which economic theory predicts a gain in bargaining power and a disincentive to work. For high earners, the increase in taxes necessary to fund this program would decrease their motivation to earn. To assess these aspects, we conducted a lab-in-the-field experiment at a State Employment Service office in Spain. The unemployed participants received either an initial unconditional endowment, framed under the logic (...) of the solidarity condition of UBI (UBI treatment) – to examine the taxes’ effect – or as a participation fee (FEE) or no initial endowment (NONUBI). Subsequently, they faced one default randomized task from a set of four paid real-effort tasks. To study bargaining power, they could change the task up to three times and/or skip all tasks and conclude the experiment. In the FEE treatment, they yielded the highest earnings. While we did not find a statistically significant difference in earnings between the FEE and the NON-UBI treatments, the UBI differed from the NON-UBI and FEE. A likely reason could be a crowding-out of motivation by the pressure to reciprocate without believing in other participants’ deservingness of the UBI. In addition, the results reveal that females change tasks more frequently than males. (shrink)

From reviews of the hardback edition: a deep study of 20th century field ... of the conceptual origins and development of twentieth century field theories, ...

Given they are the most important components of Daoist thought, it is not surprising that the relation between dao 道 and One ( yi 一) takes many forms. It is often presumed that dao is the higher-level concept and that One supplements dao. However, through studying ancient texts, such as the Huangdi sijing 黃帝四經 and the Heguanzi 鶡冠子, another form is discovered, namely that dao is the lower-level concept of One. Two schools may well have co-existed in early Daoism, one (...) that "values the One" and one that "values the dao." Whereas One refers to sameness or commonality, dao points to distinctness. The One can fully take the place of dao in terms of status and function, while also retaining functions that dao lacks. A fuller understanding of this complex relationship between dao and One is helpful for a more accurate grasp of early Daoism. (shrink)

This study examines the personal values and value types of Chinese accounting practitioners and students, using the values survey questionnaire developed and validated by Schwartz (1992, Advances in Experimental Social Psychology 25, 1–65). A total of 454 accounting practitioners and 126 graduate accounting students participated in the study. The results show that Healthy, Family Security, Self-Respect, and Honoring of Parents and Elders are the top four values for both accounting practitioners and accounting students, although these values are not ranked in (...) the same order. Social Power, An Exciting Life, Devout, and Accepting My Portion in Life are the lowest rated four values for the accounting practitioners whereas Devout, An Exciting Life, Detachment, and Accepting My Portion in Life form the bottom four values for the accounting students. Both accounting practitioners and students ranked Security as the highest value type and Tradition as the lowest one, and the students rated Self-Direction as significantly more important than the practitioners. With respect to gender differences, both the male accounting practitioners and students rated the value type Achievement significantly higher than their female counterparts and there were several significant gender differences in personal values for both accounting practitioners and students. In addition, the perceived values are linked to social and cultural factors as well as to the influence of Western values. (shrink)

Journal of Chinese Philosophy, EarlyView.

The abstruse phrase “Qi 氣is self-generating; constancy categorically does not engender Qi. Qi is self-generating and self-arising” in Hengxian 《恒先》 should be put in the context of the “self-generating” 自生 idea of Daoism. The cosmology depicted in the first part of Hengxian serves the political philosophy in the second part. “Qi is self-generating” serves the political philosophy of “non-action.” “Self-generating” is an important opinion in the philosophy of Daoism. However, the idea in ancient Daoist literature hasn’t been clearly analyzed. Hengxian (...) shows that the idea of “self-generating” may have a long history and is related to the idea of “nature” 自然 in Laozi 《老子》 and Zhuangzi 《莊子》. “Self-generating” was inherited and developed by Yan Zun 嚴遵, Wang Chong 王充, Zheng Xuan 鄭玄, and Liezi 《列子》, and influenced Guo Xiang 郭象. The old “self-generating” theory based on Dao was developed into a new theory. Hengxian offers a precious resource for the ideological study of “self-generating.”. (shrink)

Zhong, as it appears in the second story in the Baoxun Testament, is both a physical object that can be lent, as well as an admirable idea to be passed down the generations. Where Zhong appears in the Changmai Chapter of the Yizhoushu, it appears to be a document on punitive laws that is as an object that can be transferred from person to person; it is a receivable object but also as a representation of the idea of Great Rectitude, (...) which is of key importance in the realm of politics. The CM Chapter, like the BX, also makes appeal to the stories of ancient sage kings to argue the rationality of the views it transmits and refers to ‘ancient lost teachings’ and sayings attributed to King Wen of Zhou. Taken together, these points of similarity form the basis for comparison between the BX and the YZS: CM. Furthermore, when we compare the BX with the Duxun Chapter of the YZS, we find confirmation of the legal import of the term Zhong as it appears in the first story of the BX. The common ground shared between the BX, as one of Qinghua University’s collection of Bamboo Manuscripts, and the YZS makes the latter a suitable key for interpreting terms seen in the former text. (shrink)

Artistic images, of a universal nature and validated by global culture, are carriers of an emotional potential that can be used for therapeutic purposes in cultural centers as well as in clinical spaces. Esthetic studies reveal the mobilizing power in their contemplation and the capacity to bring out personal stories with healing potential. The general objective of this paper is to design and validate the PROJECTA instrument, consisting of the therapeutic use of artistic images to approach trauma or difficult conditions (...) in therapy, by means of the association between art images and emotions, feelings or states of mind related with a traumatic experience. A mixed approach of investigation with a concurrent triangulation design has been used for the integration of qualitative and quantitative results, where qualitative research outweighs quantitative, but both have been QUAL → quan sequentially developed. The study was carried out in two phases. The first was a systematic review of the literature. The second, divided into five steps, consisted of the validation of artworks and the associated emotions with the participation of students, experts in art therapy, psychologists and educators through focus groups, interviews and an online questionnaire. The analysis techniques were qualitative and quantitative. A set of 220 artistic images linked to emotional states were proposed by experts in education, psychology and art therapy, and validated through an online questionnaire. The respondents included 228 students and professionals and for 64.55% of these images a consensus of over 80% was obtained. These images and their associated emotions were again reviewed by a confirmatory focus group. Finally, 92 artistic works were linked to primary, secondary and tertiary emotions such as love, joy, victory, surprise, balance, sense of humor, anger, sadness, fear, and emptiness. In addition, there are mobilizing images that have not been related to any emotion because of the polysemy of their meanings. It concludes that PROJECTA is a visual art therapy tool that provides professionals with a resource that helps facilitate the identification, expression or demonstration of emotions or feelings related with trauma, and in challenging situations of vulnerability, psychological discomfort or post-traumatic stress. (shrink)

The brain is often taken to be a paradigmatic example of a signaling system with semantic and representational properties, in which neurons are senders and receivers of information carried in action potentials. A closer look at this picture shows that it is not as appealing as it might initially seem in explaining the function of the brain. Working from several sender-receiver models within the teleosemantic framework, I will first argue that two requirements must be met for a system to support (...) genuine semantic information: 1. The receiver must be competent —that is, it must be able to extract rewards from its environment on the basis of the signals that it receives. 2. The receiver must have some flexibility of response relative to the signal received. In the second part of the paper, this initial framework will be applied to neural processes, pointing to the surprising conclusion that signaling at the single-neuron level is only weakly semantic at best. Contrary to received views, neurons will have little or no access to semantic information (though their patterns of activity may carry plenty of quantitative, correlational information) about the world outside the organism. Genuine representation of the world requires an organism - level receiver of semantic information, to which any particular set of neurons makes only a small contribution. (shrink)

Culture is the source of fostering the systems of philosophy, the philosophical ideologies/thoughts, and is the condition and material, the origin and condition for development of philosophy. A nation may have no its own system of philosophy, but cannot have no its own culture. Without its own culture, such nation cannot exist. Culture is the necessary conditions, requisites for existence of each nation in both aspects of the material and spiritual life. According to that meaning, culture is also the requisites (...) for the existence and development of the systems of philosophy. Different from the systems of scholarly philosophy in which the thinkers, scientists completely define and create the philosophies, the universals are commonly nameless, appear and exist in the different forms such as: folkverse, folk-speech, in the daily life, in architecture, etc... Cannot determine exactly the time of generating one certain universal, one specific philosophy. But can determine the author and the appearance time of one specific system of philosophy. Such philosophies, abundant and diverse universals have existed for a long time in the life of each national community, however they can exist only side by side, reflect the specific aspects, processes of the social life, but they cannot incorporate into a system of philosophy having an internal structure, a system of reasons/arguments. Their generalization level cannot be high and closely systematical like the systems of scholarly philosophy. The life reality of the nations shows the national cultures cannot be short of philosophies, universals because they are the orientations for their activities, communication and communication. The more and more a culture develops, the bigger and bigger quantity and depth of philosophies get. The farther and farther go towards the modernity, the bigger and bigger quantity, depth and polyhedral diversity of the entire philosophies become. The more and more go backward the ancient past, the smaller and smaller quantity, depth and polyhedral diversity of the entire philosophies become. The most important is that when the system of philosophies increases in both quantity and depth, the other factors in the national culture also develop in both width and depth according to the development orientation of system of philosophies, since how far philosophies develop and expand,they will pave the way, create the direction, form the patterns for actions, communication and activities in order to create new cultural value, new cultural environment, new cultural products. Another aspect in the relationship between culture and philosophy that relates to the philosophies in the national culture is the role of the philosophies for the systems of scholarly philosophy. Only a few nations have the systems of scholarly philosophy. The systems of philosophy are normally at the high argumentative level in comparison with the philosophies in the national culture. The systems of philosophy are also an important component of the national culture. Can say, the doctrines of the scholarly philosophy is the high-leveled crystallization at the high argumentative level presenting the world outlook and the outlook on life of the nation in that era which were refracted through the concrete philosophists’ prism. The philosophies in the national culture are the direct materials for forming the structure for all factors of the systems of scholarly philosophy. On another side, the philosophies can take part more or less by their contents of knowledge, way of thinking, and deduction... into the systems of philosophy in the form of archetype. On the other hand, many philosophies indirectly take part in the doctrines of the scholarly philosophy through influencing the philosophist’s thought, consciousness during the study process, throughthe life experience, through adopting the experiences of the other people, in order to take part into the system of the scholarly philosophy since such system appeared, formed, developed and was expressed to become the systematical argumentation. The national culture is the living environment of the systems of scholarly philosophy, is the place supplying food, drinking water, oxygen and sunlight to those systems of scholarly philosophy. Like fruit trees in the garden being planted in the national culture gardens, the fatter, the richer with appropriate temperature, humidity, light they are, the more they develop with the more fruit. The systems of scholarly philosophy are the products firstly of the national culture that were piled up, distilled and sublimed through talent of the awareness, meditation, skill and spirit combined with the other virtues of the philosophists who have created the systems of scholarly philosophy that were also sprouted, fostered in the national culture. Can say there is no national culture that developed to a certain degree, cannot have the systems of scholarly philosophy. Culture is the spiritual foundation of society, at the same times is the spiritual foundation of philosophy. Culture in the broad sense of the word is the foundation of the existence of the humankind, at the same time is the decisive foundation for the birth, existence, development and perdition of the systems of philosophy.Culture despite the broad sense of the word or the narrow meaning is regularly the motive force of the social development in general in which there is the development of philosophy. A nation without a developed culture cannot have the abundant, diverse philosophies, even cannot have the systems of philosophy. A nation may be enslaved for thousands years, but it has not lost, eliminated its own culture, then that nation can exist as an independent nation. The nations can borrow the systems of philosophy, but cannot borrow the philosophies, moreover cannot borrow the culture in general. That is the relative independence of philosophy with culture and the role of culture for philosophy. (shrink)

Are there representations in the brain? It depends on what you mean by representations, and it depends on what you want them to do for you—both in terms of the causal role they play in the system, and in terms of their explanatory value. But ideally, we would like an account of representation that allows us to assign a representational role and content to the appropriate mechanistic precursors of behavior that in fact play that role and conversely, search for the (...) mechanistic realizers of representational roles that are posited by our models of behavior and cognition. Such an account would be methodologically valuable in neuroscience. Lately, people have started asking similar questions about deep neural networks. What representations do they learn and use, and what is the relation between those representations and the sometimes impressive capacities these networks exhibit? More philosophically puzzling, perhaps, is the question of why the internal activities or dispositions labeled as such in neuroscience and AI research should count as representations at all. I think we can give a unified answer to both sets of questions, in the form of a kind of representational pragmatism. What makes something a representation just is that we can identify and re-identify it as such, and moreover, that we can manipulate it effectively to do whatever it is that we think representations ought to do for us in that particular context. For the first condition, the idea is that so long as we have some probe that allows us to pick out the relevant causally effective candidate, we should consider that to be a candidate representation-relative-to-that-probe. The second condition can be understood as a kind of anti-gerrymandering constraint: one ought to be able to intervene on the candidate, and see effects of that intervention consistent with the functional role the representation is supposed to play. Naturally the details need to be spelled out for different contexts—and I will articulate them for a few illustrative cases—which effectively allows for a kind of pluralism about representation depending on the setting and the kinds of questions being asked. With the extra components filled in, representational pragmatism can make sense of existing practices in neuroscience and AI, as well as their relationship to naturalistic theories of representation in philosophy. (shrink)

Philosophical proponents of predictive processing cast the novelty of predictive models of perception in terms of differences in the functional role and information content of neural signals. However, they fail to provide constraints on how the crucial semantic mapping from signals to their informational contents is determined. Beyond a novel interpretative gloss on neural signals, they have little new to say about the causal structure of the system, or even what statistical information is carried by the signals. That means that (...) the predictive framework for perception can be relabeled in traditional, non-predictive terms, with no empirical consequences relevant to existing or future data. To the extent that neuroscientific research based on predictive processing is both innovative and productive, it will be due to the framework’s suggestive heuristic effects, or perhaps auxiliary empirical claims about implementation, rather than a difference in the information-processing structure that it describes. (shrink)

Journal of Chinese Philosophy, EarlyView.

In the article "A Few Problems Regarding the Theory of Man" , Comrade Huang Tongsen argued that Marx's theory of alienation 1) "comprehends the essence of man" from "the starting point of individual person" or "isolated, abstract individual"; 2) "turns upside down the true relationship between alienated labor and private ownership" and "sums up the problem of economic system as the alienation of man's essence"; and 3) ascribes the driving force behind alienation and sublation to "the requirement of the negation (...) of negation." Thus the theory, in a historical perspective, "is idealism in the final analysis," and has "a touch of sophism." On top of that, it "violates historical facts" and "can in no way appraise correctly the historical position of class society." Based on the above, Comrade Huang concluded in the article that we should not take Marx's theory of alienation as "an important component part of Marxism." As I see it, all such viewpoints do not hold water theoretically. (shrink)