In recent years, Philosophy Departments at universities in China and worldwide have experienced a renaissance in discussion on Confucian thought. As the country draws from indigenous traditions, rather than leaning completely on the importation of Western liberalism and Marxism, Confucianism has critical implications for politics, ethics, and law in modern China. At the same time, democracy never left the conversation. Democratic concepts cannot be ignored and must be disposed of, acknowledged, or incorporated. The relationship between Confucianism and democracy has been (...) described by various authors as one of conflict, critique, compatibility, and hybridity. In this article, we examine a compatibility model, in which compatibility between Confucianism and democracy can be divided into four types: soft, hard, coexistence, and integration. We examine compatibility by examining “what is compatible” and “how compatibility can be achieved” so as to design speculative models for what a contemporary Confucian government would look like. Our focus is mainly political philosophy in order to explain the effect of cross-pollination of Confucian and democratic thought on political society. (shrink)

It is initially odd to ask whether Confucianism is compatible with systems of law. Confucian thought has co-existed with Chinese legal systems throughout the various dynasties of China’s long history. Nevertheless, despite the extensive laws that China has boasted, traditional Chinese legal thought is not typically recognized as a genuine rule-of-law system, given its focus on moral development and the “rule of man.” In this essay, we argue that Confucianism, specifically Pre-Qin Confucianism, is compatible with the rule-of-law. We examine the (...) different models of compatibility, including “soft compatibilism” in which we examine whether abstract concepts between Confucianism and legal systems are compatible, as well as co-existing and integrating compatibilism. Co-existing compatibilism sees Confucianism and the law occupying different spheres within the same legal system while integrating compatibilism sees Confucianism and the law coming together into a new system. In this way, Confucianism offers China an alternative to liberal democratic and Marxist theories of law. (shrink)

A correction to this paper has been published: https://doi.org/10.1007/s11841-021-00858-0.

Augustine’s theory of first movements has provoked many controversies over the years. When discussing Augustine’s position in preliminary passions, some scholars maintain that he misunderstands the Stoics, whereas some others argue that he grasps their works rather well and his accounts are consistent with Stoic teaching. This article examines how Augustine transforms his predecessors’ conception of first movements into his own theory, with particular focus on whether Augustine misinterprets his predecessor’s doctrine in his approach. The first section introduces the recent (...) disputations on Augustine’s misunderstanding of the Stoic concept of the first movements. The second section compares Augustine’s opinions in his early, middle, and late writings to determine whether changes occur in his interpretation. Based on the above observations, this essay argues that Augustine is familiar with the Stoic doctrines, but in his later works, he ‘deliberately’ deviates from their concept of the first movements in order to refute their ‘pride’ and to defend his Christian position on the psychology of preliminary passions. These deliberate new changes of terms by Augustine do not derive from a misunderstanding, but rather follow from his attempt at constructing a new dynamic theological framework of addressing passions during his later thought. The article concludes with a third section that revisits the modern critiques and responds with a consideration of the significance of Augustine’s views on preliminary passions. (shrink)

本书以认识的主体性为研究对象,对哲学史上的认识的主体性思想、自然科学家的认识的主体性思想、认识的主体性原理、认识的主体性的微观机制、认识的主体性的宏观根源、研究认识的主体性的意义等问题作了专题的研究。 .

本书对实践的主体性的一些相关问题作了比较系统的研究,着重发掘和整理了马克思主义哲学关于实践的主体性的思想。.

本书讲述关于生物伦理学的问题,包括“人类基因组计划”、“基因和基因治疗”、“转基因农作物回归自然界”等十五讲。.

Aristotle's account of female nature has received mostly negative treatment, emphasising what he says females cannot do. Building on recent research, this book comprehensively revises such readings, setting out the complex and positive role played by the female in Aristotle's thought with a particular focus on the longest surviving treatise on reproduction in the ancient corpus, the Generation of Animals. It provides new interpretations of the nature of Aristotle's sexism, his theory of male and female interaction in generation, and his (...) account of inherited features. It also discusses a range of more general issues which can and should be re-examined in light of Aristotle's account of female animals: his methodology, hylomorphism, teleology and psychology. Aristotle on Female Animals will be valuable to all those interested in Aristotle's philosophy and the history of gender. (shrink)

Very often, when a belief or a method of reasoning strikes us as morally wrong, it also seems to wrong someone in particular. For instance, if an acquaintance j.

本书作者以《精神现象学》为研究文本，在上篇通过对于法国思想家科耶夫《现象学》解读的批判性考察，梳理出一条黑格尔政治与法律思想与英美古典自由主义相互关联的路径；下篇重点探讨了人类意识的内在逻辑结构以及不 同的社会意识形态，提出了有关时间与历史主体性的理论。.

本书以环境问题的提出为切入点,运用系统范式考察环境问题的成因,落足于可持续发展战略下重建人与自然和人与人的和谐关系,这一作者思考环境的最终结论之上。.

The relation between quantum collapse, consciousness and superluminal communication is analyzed. As we know, quantum collapse, if exists, can result in the appearance of quantum nonlocality, and requires the existence of a pre- ferred Lorentz frame. This may permit the realization of quantum superluminal communication (QSC), which will no longer result in the usual causal loop in case of the existence of a preferred Lorentz frame. The possibility of the existence of QSC is further analyzed under the assumption that quantum (...) collapse is a real process. We demonstrate that the combination of quantum collapse and the consciousness of the observer will permit the observer to distinguish nonorthogonal states in principle. This provides a possible way to realize QSC. Some implications of the existence of QSC are briefy discussed. (shrink)

Numerous studies have found that selective attention affects category learning. However, previous research did not distinguish between the contribution of focusing and filtering components of selective attention. This study addresses this issue by examining how components of selective attention affect category representation. Participants first learned a rule‐plus‐similarity category structure, and then were presented with category priming followed by categorization and recognition tests. Additionally, to evaluate the involvement of focusing and filtering, we fit models with different attentional mechanisms to the data. (...) In Experiment 1, participants received rule‐based category training, with specific emphasis on a single deterministic feature (D feature). Experiment 2 added a recognition test to examine participants’ memory for features. Both experiments indicated that participants categorized items based solely on the D feature, showed greater memory for the D feature, were primed exclusively by the D feature without interference from probabilistic features (P features), and were better fit by models with focusing and at least one type of filtering mechanism. The results indicated that selective attention distorted category representation by highlighting the D feature and attenuating P features. To examine whether the distorted representation was specific to rule‐based training, Experiment 3 introduced training, emphasizing all features. Under such training, participants were no longer primed by the D feature, they remembered all features well, and they were better fit by the model assuming only focusing but no filtering process. The results coupled with modeling provide novel evidence that while both focusing and filtering contribute to category representation, filtering can also result in representational distortion. (shrink)

I argue that T.M. Scanlon's contractualist account of morality has difficulty accommodating our intuitions about the moral relevance of the number of people affected by an action. I first consider the "Complaint Model" of reasonable rejection, which restricts the grounds for an individual's rejection of a principle to its effects upon herself. I argue that it can accommodate our intuitions about numbers only if we assume that, whenever we do not know who will be affected, each individual may appeal only (...) to the _expected effects on her. This assumption, I suggest, leads to counterintuitive results in cases where, although we do not know who will be affected, we do know that _someone will be. I then consider two proposals to supplement the complaint model with a direct appeal to aggregation. I argue that both are open to serious objections. (shrink)

This Element provides an account of Aristotle on women which combines what is found in his scientific biology with his practical philosophy. Scholars have often debated how these two fields are related. The current study shows that according to Aristotelian biology, women are set up for intelligence and tend to be milder-tempered than men. Thus, women are not curtailed either intellectually or morally by their biology. The biological basis for the rule of men over women is women's lack of spiritedness. (...) Aristotle's Politics must be read with its audience in mind; there is a need to convince men of the importance of avoiding insurrection both in the city and the household. While their spiritedness gives men the upper hand, they are encouraged to listen to the views of free women in order to achieve the best life for all. (shrink)

The unique relation between logic and truth is crucial for understanding Fregean conception of logic. Frege has an insight that the nature of logic resides in the “truth“, which he finally locates in the assertoric-force of a sentence. Though Frege admits that assertoric-force is ineffable in ordinary language, he coins in his conceptual notation for such a force a much-disputed sign, i.e., judgment-stroke. In this paper, I will try to demonstrate that judgment-stroke is not adequate for the task its inventor (...) has assigned to it. Accordingly, it is misconceived and inconducive to clarify Frege’s vague insight into the protorelation. The mistake of judgment-stroke for the sign of assertoric-force has its root in Frege’s ignorance of the significant difference between “judgment” and assertion”, which will be elucidated at length in the light of Husserl’s theory of “doxic-modification“. In the end, based on a further elucidation of the activity of assertion, I will advance a tentative interpretation of the vague insight Frege has concerning the protorelation. (shrink)

This paper aims to establish that, for Aristotle, the state of the physical body is crucial to the human capacity for theoretical understanding. In recent years, scholars have begun to recognise the importance of Aristotle’s biological writings for understanding his psychology, after the relative neglect of these connections. The relevance in particular of the so-called Parva naturalia, small works on what is common to body and soul, and the De motu animalium, a work devoted to animal motion in broad terms, (...) has begun to fill in the picture of how the living body is involved in cognition. This paper will support this point of view by adding the De generatione animalium, a work which gives an account of the advent of soul capacities through the development of the body from the blood, under the control of the nutritive soul. An Aristotelian science of human physiology is a study of the “thinking body”, a person as a whole rather than disembodied nous. I will first set out factors that have made it difficult to integrate Aristotle’s biological treatises into our understanding of human thinking. Next, I will distinguish the thinking shared with other animals, from theoretical understanding, which is something only humans can achieve. I will then explain the aspects of the body that must facilitate and eventually bring about the capacity for thinking, before turning to Aristotle’s embryology where nutritive soul is ultimately responsible for the construction and maintenance of the thinking body. It will be concluded that only a human body leads to theoretical understanding and only a healthy human body can do so adequately. (shrink)

本书揭示军旅财富的内涵,它们是:政治头脑、理想信念、牺牲奉献精神、纪律观念、团队精神、勇气与意志、谋略思维、创新能力、军人气质、强健的体魄。.

EVER SINCE BALME’S GROUNDBREAKING WORK on the subject, there has been substantial progress in our understanding of the importance of biology in Aristotle’s philosophy. Despite a certain reluctance to incorporate treatises on animals into the undergraduate curriculum, it is now inadvisable to avoid any reference to Aristotle’s biological work when discussing most aspects of his thought. The new tendency of scholarship on Aristotle’s biology employs various methodologies but, in the main, argues for the importance of Aristotle’s biological treatises on the (...) basis of the assistance they might provide for understanding some of the more intractable problems in Aristotle’s thought. (shrink)

It is a piece of common sense that we can be mean-spirited, cruel, and unfair in the ways that we form beliefs. That is, we can wrong others through our doxastic activity. This fact shows that, contrary to an increasingly widespread view in the ethics of belief literature, morality has a role to play in guiding doxastic deliberation, and evidence is therefore not the only ‘right kind of reason’ for belief. But the mere existence of doxastic wronging does not tell (...) us anything about how, exactly, morality enters into doxastic deliberation. These two lessons are crucial for getting debates in the ethics of belief back on the right track. (shrink)

Although several articles have investigated ethical product attributes, earlier research has not empirically examined different benefits offered by ethical attributes. This study demonstrates that ethical attributes have functional benefits as well as symbolic benefits. More importantly, when the ethical attribute benefit is congruent with the product category benefit, ethical attributes improve product evaluations. In addition, products with a higher degree of physical contact with consumers are affected more positively by benefit congruity of ethical attributes. For products with lower degree of (...) physical contact, benefit congruity of ethical attributes still has a positive impact, but not for consumers who have strong price–quality beliefs. (shrink)

This paper presents a novel position in the philosophy of logic: I argue that _validity_ is a thick concept. Hence, I propose to consider _validity_ in analogy to other thick concepts, such as _honesty_, _selfishness_ or _justice_. This proposal is motivated by the debate on the normativity of logic: while logic textbooks seem simply descriptive in their presentation of logical truths, many have argued that logic has consequences for how we ought to reason, for what we ought to believe, or (...) for what we ought to infer. How can logic be normative, if it appears to be descriptive? According to the proposal of this paper, the normativity of logic can be explained because a thick concept is in play: _validity_. Thus, I argue that the debate on how to best characterize validity and the debate on logic’s normativity are more connected than we think, because _validity_ is a thick concept. (shrink)

The ‘psychologist’s green thumb’ refers to the argument that an experimenter needs an indeterminate set of skills to successfully replicate an effect. This argument is sometimes invoked by psychological researchers to explain away failures of independent replication attempts of their work. In this paper, I assess the psychologist’s green thumb as a candidate explanation for individual replication failure and argue that it is potentially costly for psychology as a field. I also present other, more likely reasons for these replication failures. (...) I conclude that appealing to a psychologist’s green thumb is not a convincing explanation for replication failure. (shrink)

By focusing on human virtues rather than the general morality of rational beings, Kant’s virtue theory presents systematic arguments from the perspectives of reason and experiential emotion, norms and disposition, spirituality and humanity, etc., which is of great significance to an overall understanding of Kantian ethics, thus clarifying misunderstandings from the past decades.

Berichte zur Wissenschaftsgeschichte, Volume 45, Issue 1-2, Page 55-86, June 2022.

Marx's theory of alienation has some elements of an epistemology, but it is primarily a methodology. This is because alienation and the supersession of alienation are nothing but negation and a negation of the negation, a kind of historical dialectics. In using this methodology to analyze the contradictions between human existence and essence, Marx thoroughly exposed and criticized the callousness of relationships among humanity in capitalist society. On this basis, he considered socialist revolution and socialist production to be the means (...) for eliminating human alienation and for realizing human freedom, and thereby set forth an epistemology. (shrink)

In the Economic and Philosophic Manuscripts of 1844, Marx commented that beauty is "the objectification of human essence.".

As all past philosophies superseded religion, their systems were established on the basis of comprehending a true human essence. As Marx pointed out, after first elaborating various concepts of religion, politics, morality, legal philosophy, and aesthetics, philosophers then kowtowed and became the slaves to those very concepts. Such a condition should be completely altered. From the time when Marx voiced these criticisms and placed "man" at the center of world history, while also pointing out that establishing the position of the (...) subject is proof of human freedom—that is, of human essence—and from the time when Marx emphasized that the real human world, including various social relations, ideological states, and the natural world "possessed by man," is the product of human creativity and a human manifestation formed in history and developed historically, and that man should and can emancipate himself from all that, all previous notions of the human essence became outdated and were no longer worth being seriously debated. From that time on, the philosophy of "man" has transcended the realm of speculative philosophy and gained unprecedented significance both in practice and in reality, and has become an active, initiating force in the modern socialist movement. (shrink)

This book defends an original and pluralist theory of when and why discrimination wrongs people, in particular, through unfair subordination, through the violation of their right to a particular deliberative freedom, or through the denial to them of access to a basic good.

In cases of self-gaslighting, the subject worries that other people will be skeptical of one of her beliefs—for instance, the belief that she has been sexually harassed. Prompted by this worry, she...

In a work entitled On the Generation of Animals, Aristotle remarks that “intellect (nous) alone enters from outside (thurathen)”. Interpretations of this passage as dualistic dominate the history of ideas and allow for a joining together of Platonic and Aristotelian doctrine on the soul. This, however, pulls against the well-known Aristotelian position that soul and body are intertwined and interdependent. The most influential interpretations thereby misrepresent Aristotle’s view on soul and lack any real engagement with his embryology. This paper seeks (...) to extract the account of intellect (nous) in Aristotelian embryology from this interpretative background and place it within the context of his mature biological thought. A clear account of the actual import of this statement in its relevant context is given before explaining how it has been misunderstood by various interpretative traditions. The paper finishes by touching on how early commentary by Christian writers, freed as it was from the imperative to synthesise Greek philosophy, differed from those that came after. While realising that Aristotle’s position would not aid them in their explanations of the soul’s survival after death, their engagement with Aristotle’s science allowed for other aspects of theology concerning the fittingness of soul to body. (shrink)

In the paper I trace the histories of four terms. All four words were originally translated from western languages or Russian, but have attained new meanings in China. The first is the "principle of the Party literature," an expression made by V. I. Lenin, which remained influential in China for a very long time. The change in its translation to the "principle of Party publication" eventually became a part of the ideological liberation of the early 1980s. The second is "imaged (...) thought." This term enabled Chinese literature to separate itself from the political ideology after the Cultural Revolution. The third is "subjectivity," a term originally translated as zhuguanxing, and then as zhutixing, which in the ears of Chinese philosophers substantially changed from a term with a negative sense, to one with a positive sense, and which paved the way for a philosophical revolution in China. The fourth is "ontology". The Chinese mixed the ontology criticized by Kant with the doctrine of noumena implied by Kant's philosophy, with ontology thus gaining its special meanings in Chinese philosophy and aesthetics. By presenting the histories of four terms, the author attempts to demonstrate how one and the same term can be ascribed different meanings in different cultures, and how it undergoes specific changes and historical transformations. (shrink)