: In the study of ancient Chinese educational philosophy, some scholars believe that the main reason why traditional Chinese educational philosophy attaches importance to teaching rather than learning lies in Confucianism. This statement is unacceptable. If we take a careful and further study of the educational philosophy and practices of Confucianism, especially Confucius, the master of Confucianism, we will come to an opposite conclusion that Confucius attaches great importance to learning. It can be said that the characteristic of Confucius’s educational (...) philosophy theory is “learning-oriented teaching”. This paper explores the manifestation of Confucius’s philosophy of both learning and teaching in the Analects, the reasons for its formation and its contemporary significance. Resumo: No estudo da filosofia educacional chinesa antiga, alguns estudiosos consideram que a principal razão pela qual a filosofia tradicional chinesa da educação atribui importância ao ensino e não ao aprendizado é devido ao confucionismo. Essa afirmação não é aceitável. Se fizermos um estudo cuidadoso e mais aprofundado da filosofia educacional e das práticas do confucionismo, especialmente Confúcio, o mestre do confucionismo, chegaremos a uma conclusão oposta de que Confúcio atribui grande importância ao aprendizado. Pode-se dizer que a característica da teoria da filosofia educacional de Confúcio é o “ensino orientado para a aprendizagem”. Este artigo pesquisa a manifestação da filosofia de aprender e ensinar de Confúcio, nos Analectos, as razões de sua formação e seu significado contemporâneo. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Reviewed by:We Walk the Path Together: Learning from Thich Nhat Hanh and Meister EckhartSeung Hee KangWe Walk The Path Together: Learning from Thich Nhat Hanh and Meister Eckhart. By Brian J. Pierce. New York: Maryknoll, 2005. 202 pp.Being that he is a contemplative, Pierce’s Trinitarian Christian love beautifully manifests itself in this book in his art of interdialoguing on the Buddhist-Christian religious traditions. Pierce’s manner of interdialoguing resonates with (...) what Ann Belford Ulanov also attempts: “I am writing not about how to prove that God exists but rather about what happens religiously when psyche and soul create a space for conversation [End Page 178] out of which life can flow.” 1 If someone asks whether Pierce and Ulanov point to two different absolute realities, my response would be, “Absolutely not!” The sacred inner space that Pierce points to, in light of the two contemporary mystics from different religious traditions, namely Thich Nhat Hanh and Meister Eckhart, also reminds me of Lao Tzu’s wisdom that permeates the Tao Te Ching, specifically in his concept of “useful emptiness.” 2We Walk the Path Together is neither an abstract account nor sheer philosophical speculation. The whole of the book is rooted in Pierce’s faith-based lived experience (pp. 1, 3, 5, 7, 11, 113, 163); this renders the book life-giving and deeply ecological in terms of its transcendence of either/or dichotomies.Chapter 1 summarizes the meaning and art of dialogue. Pierce utilizes mystical language to illustrate what the dialogue is. For Pierce, dialogue connotes “a mutual giving and receiving, and it posits a profound sense of being of one heart and mind” (p. 3). Pierce extends his personal experience of a vow of obedience into the meaning of dialogue. For Pierce, this vow means to “transcend any illusion of separateness” and thus “obedience liberates him from his tiny world of ego” (p. 4). In the process of dialogue, according to Pierce, “our hearts are challenged to grow larger, all-inclusive and universal” (p. 8). This expansion of the heart is what mystics call “magnanimity.” As Pierce is acutely aware, “magnanimity is one of life’s un-planned for graces; it teaches us to see and hear and learn things that we never dreamed were possible” (p. 9).Chapter 2 discusses mindfulness as a gateway to eternity. Pierce asserts that home is everywhere in the present moment; it is where freedom is possible. This particular point echoes with what Thomas Merton spoke about in reference to the prodigal son who turned away from his father: “sin is our refusal to be what we are, a rejection of our spiritual reality hidden in the mystery of God” (p. 23). However, when the prodigal son was restored his senses, he was able to attune himself back to present moment: “I’ll get up and go to my father” (cited by Pierce, ibid.). He became free from his sin, returning home. In this chapter, Pierce highlights the words of the mystics (St. Irenaeus, St. John of the Cross, Brother Lawrence, St. Augustine, Jan van Ruusbroec, and St. Catherine de Siena) who lived this present moment in order to help the readers understand the intrinsic relationship between our mindfulness of the present moment and eternity. He argues that Buddhist teachings on mindfulness and Christianity’s tradition concerning the kingdom of God are mutually informative (pp. 19, 21).In chapter 3, Pierce expands the meaning of present moment through its association with breathing; being present is not a concept, but a living reality, as we experience the Holy Spirit in our breathing practice, such as centering prayer and meditation (p. 36). Pierce carefully states, “contemplation is authentic only if it flows out in loving-kindness to others. When we breathe in all the spiritual energy of the universe, thus, we literally implode—a spiritual ego intoxication” (p. 40). Pierce explains further what contemplation means; breathing in the Holy Spirit and breathing out the Holy Spirit may mean two separate phenomena. Contemplation is, for Pierce, authentic, only when the Spirit that is breathed in reaches out to our community. [End Page 179] This is also Pierce’s ecological aspect... (shrink)

Der Autor legt eine engagierte Arbeit vor, in der er sich mit Nietzsches Kulturphilosophie auseinandersetzt. Speziell hat er die Modernekritik von Nietzsche im Visier, damit die ganzen Fragen der Décadence, das Nihilismusproblem etc. Angestoßen ist diese Problematik nicht zuletzt durch die Postmoderne-Diskussion. Diese Arbeit stellt sich das Problem, wie eine Kultur entwickelt werden kann, welche die negativen Nebenwirkungen der Moderne überwindet. Nietzsche ist dabei der wichtigste Gesprächpartner, auch M. Foucault und Th. W. Adorno treten als Gesprächpartner hinzu, so daß Nietzsches (...) Problem der Leibvergessenheit der Moderne mit Blick auf Foucaults Analyse der Disziplinierung des Leibes und Th. W. Adornos Theorie der Verdinglichung und der Ichschwäche erörtert wird. Ziel ist die Entwicklung einer Hermeneutik der Leiblichkeit, um auf dieser Grundlage eine Leibkultur zu entwickeln. Folgerichtig kulminiert die vorliegende Arbeit in einem Schlußkapitel über Leibverstehen und Leibbildung. (shrink)

本书对马克思主义人学思维的历史渊源、马克思主义人学思维方式的生成逻辑过程、人学致思理路的理论及现实意义进行梳理与解读,系统展示出马克思主义的人学思想。.

本书分两部分,上编主要探讨了教育哲学的概念、功能和使命,教育哲学的历史、现状及其未来展望,教育哲学的特质,中国传统教育哲学思想;下编探讨了知识经济观念对教育的影响、创新教育与教育创新的问题等。.

탈냉전 탈이념의 시대상을 피력하고, 21세기 세계사 주도권 참여를 위한한국인의 역사적 소명, 문명론적 근거를 제시한 저술.

001. 논리 / 루돌프 카르납 002. 모순고사와 논리 003. 논리의 원리에 대하여 004. 낡은 논리학과 새로운 논리학 005. 철학의 존질로서의 논리학 006. 존재론 없는 논리학 007. 신비주의와 논리 008. 수학과 형이상학자들 009. 연역체계 010. 변증법 011. 변증법이란 무엇인가 012. 논리와 세계질서.

Byun et al. describe how deaf signers deal with communication problems in first encounters with signers of different languages. They show that the basic Conversation Analytic repair mechanisms for dealing with verbal troubles are largely reproduced in gesture and sign, including details of turn‐taking structure, timing and form. This underlines the role of repair as a basic resource for linguistic and interactional creativity across modalities.

Byun et al. describe how deaf signers deal with communication problems in first encounters with signers of different languages. They show that the basic Conversation Analytic repair mechanisms for dealing with verbal troubles are largely reproduced in gesture and sign, including details of turn‐taking structure, timing and form. This underlines the role of repair as a basic resource for linguistic and interactional creativity across modalities.

Byun et al. describe how deaf signers deal with communication problems in first encounters with signers of different languages. They show that the basic Conversation Analytic repair mechanisms for dealing with verbal troubles are largely reproduced in gesture and sign, including details of turn‐taking structure, timing and form. This underlines the role of repair as a basic resource for linguistic and interactional creativity across modalities.

本书主要内容包括:战争价值问题的提出;战争价值思想的历史发展;战争价值主体;战争价值的本质及特点;战争价值诸表现形式;战争价值评价等。.

本书在故乡的土地上出现过一代又一代的文化名人和仁人志士而感到骄傲和自豪。书中以文学传记的形式,将他们中杰出人物介绍给广大读者,他们坚韧不拔、克服困难和精神给人以鼓舞,他们各具特色的人生经历和杰出贡献给 人以启发。.

本书回顾社会认识论研究的发展历程和三个阶段的主要学术进展,提出并初步解决了社会认识论研究中的十个难题,预示其在21世纪的发展方向。.

This book rewrites the story of classical Chinese philosophy, which has always been considered the single most creative and vibrant chapter in the history of Chinese philosophy. Works attributed to Confucius, Mozi, Mencius, Laozi, Zhuangzi, Xunzi, Han Feizi and many others represent the very origins of moral and political thinking in China. As testimony to their enduring stature, in recent decades many Chinese intellectuals, and even leading politicians, have turned to those classics, especially Confucian texts, for alternative or complementary sources (...) of moral authority and political legitimacy. Therefore, philosophical inquiries into core normative values embedded in those classical texts are crucial to the ongoing scholarly discussion about China as China turns more culturally inward. It can also contribute to the spirited contemporary debate about the nature of philosophical reasoning, especially in the non-Western traditions. -/- This book offers a new narrative and interpretative framework about the origins of moral-political philosophy that tracks how the three normative values, humaneness, justice, and personal freedom, were formulated, reformulated, and contested by early Chinese philosophers in their effort to negotiate the relationship among three distinct domains, the personal, the familial, and the political. Such efforts took place as those thinkers were reimagining a new moral-political order, debating its guiding norms, and exploring possible sources within the context of an evolving understanding of Heaven and its relationship with the humans. Tao Jiang argues that the competing visions in that debate can be characterized as a contestation between partialist humaneness and impartialist justice as the guiding norm for the newly imagined moral-political order, with the Confucians, the Mohists, the Laoists, and the so-called fajia thinkers being the major participants, constituting the mainstream philosophical project during this period. Thinkers lined up differently along the justice-humaneness spectrum with earlier ones maintaining some continuity between the two normative values (or at least trying to accommodate both to some extent) while later ones leaning more toward their exclusivity in the political/public domain. Zhuangzi and the Zhuangists were the outliers of the mainstream moral-political debate who rejected the very parameter of humaneness versus justice in that discourse. They were a lone voice advocating personal freedom, but the Zhuangist expressions of freedom were self-restricted to the margins of the political world and the interiority of one's heartmind. Such a take can shed new light on how the Zhuangist approach to personal freedom would profoundly impact the development of this idea in pre-modern Chinese political and intellectual history. (shrink)

This article uses the concept of partial organization to examine how organizing principles can facilitate the effective operation of networked forms of corruption. We analyze the case study of a corruption network in the South Korean maritime industry in terms of how it operated by selectively appropriating practices normally associated with formal bureaucratic organizations. Our findings show that organizational elements built into the corruption network enabled coordination of corruption activities and served to distort and override practices within member organizations. The (...) network was primarily organized through the hierarchical organization of a bounded and controlled set of members and, to a lesser extent, through processes of monitoring and sanctions. Given its clandestine nature, the network avoided the use of explicit rules to govern behavior, instead relying on habituated routines to ensure consistent and predictable action from members. We find that organizational elements were rescinded when the corruption network was exposed after the sinking of a passenger ferry, the Sewol. By rolling back its hierarchical organization and reverting to core relationships, the corruption network sought to preserve its center. The article illustrates the explanatory value of studying how the activities of corruption networks are enabled and adapt to existential challenges through partial organization. (shrink)

As symbols of adaptability and transformation, together with qualities of vigilance and intelligence, we argue the relevance of dragons for spatial planning in China. We develop a metaphorical concept – the green dragon – for grasping the condition of contemporary Chinese societies and for facilitating the development of theories and practices of spatial planning which are able to face the challenges of rapid change. We ask Chinese scholars and spatial planners to liberate Deleuzian potential for strategic spatial planning in a (...) ‘becoming-between, coming-together’ of concepts which can effectively make a difference in the world. Having outlined what we regard as key transversals or diagonals between our reading of Gilles Deleuze and aspects of Chinese philosophy, we then offer the metaphor of strategic spatial planning as Chinese literati landscape painting. This is a form of painting which rejects the idea of the world being supremely organised from a particular point of view, preferring to paint immanence and transformation. Chinese literati landscape paintings, like philosophy and strategic spatial planning, ‘look only at the movements’. We conclude that connections between what concepts of Chinese philosophy and those of Gilles Deleuze can do, suggest that in China, a conception of strategic spatial planning as metaphorical green dragon may offer academics and planning practitioners a transverse way to relate the legacies of past philosophies and current thinking. (shrink)

동.서양철학 각각을 시대.사조별로 구분, 주요 학파 와 대표 철학자의 사상체계를 쉽게 풀어쓴 교양철학 서.

Many Chinese pianists, Lang Lang and Yun-di Li for example, received international recognition in recent years. When study the history of piano study and composing in China, it is not surprising that the history of Chinese piano music has gone through specific periods which strongly influenced compositional activities. This article is aimed to display cultural and political aspects that are behind historical period and analyses representative work in compositional style and characteristics.