This paper concentrates on the event-triggered H ∞ filter design for the discrete-time Markovian jump neural networks under random missing measurements and cyber attacks. Considering that the controlled system and the filtering can exchange information over a shared communication network which is vulnerable to the cyber attacks and has limited bandwidth, the event-triggered mechanism is proposed to relieve the communication burden of data transmission. A variable conforming to Bernoulli distribution is exploited to describe the stochastic phenomenon since the missing measurements (...) occur with random probability. Furthermore, seeing that the communication networks are vulnerable to external malicious attacks, the transferred information via the shared communication network may be changed by the injected false information from the attackers. Based on the above consideration, sufficient conditions for the filtering error system to maintain asymptotically stable are provided with predefined H ∞ performance. In the end, three numerical examples are given to verify the proposed theoretical results. (shrink)

Wearing a myoelectric prosthesis is a basic way for limb amputees to restore their lost limb functions in the activities of daily living. However, it is estimated that around 40% of amputees refuse the prosthesis. One of the primary reasons would be that the current prostheses lack appropriate sensory feedback. Currently, the amputees only depend on their visual feedback when using their arm prostheses. It would be difficult for them to accurately control the wrist position, which is vital for flexible (...) manipulation in ADLs. This manuscript designed a myoelectric arm prosthesis with wrist position feedback. To study the effect level of position feedback on prosthetic control, two tests were performed. The vibrotactile perception range test aims to analyze the perception sensitivity of the vibration in humans and obtain the optimal perception range utilized in the sensory feedback test. The sensory feedback test analyzes the effectiveness of the position feedback by comparing three feedback methods of Vis-FB, WP-FB, and a combination of Vis-FB and WP-FB. These tests were conducted by asking six able-bodied subjects to perform 20 movement combinations of five target positions. The WP-FB was transiently activated with five vibrating motors embedded in an armband to stimulate the arm stump when the prosthetic wrist rotates to the target positions. Our experimental results showed that when WP-FB was added to the prosthetic control, the absolute angular error of the prosthetic wrist declined from 4.50° to 1.08° while the success rate 3 increased from 0.34 to 0.84, respectively. This study demonstrates the importance of WP-FB to the effective control of the arm prosthesis. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Of Diversities and Comparisons...Sor-hoon TanEncyclopedia of Chinese Philosophy. Edited by Antonio S. Cua. New York and London: Routledge, 2003. Pp. 1,020.Encyclopedias can be useful in teaching philosophy when students need some reading that sets out the basics on a key topic in a few pages without their getting lost in too many complex details or being misled by oversimplifications. They can also be edifying for the philosophy teacher and (...) scholar—providing reliable, up-to-date information on topics that lie in their field but that are not part of their working knowledge. For these reasons, those working in Chinese philosophy will welcome the publication of the Encyclopedia of Chinese Philosophy. The 187 entries cover a variety of subject areas such as "Moral Philosophy" and "Philosophy of language"; Confucianism in different periods and countries, Daoism, Mohism, Legalism, the school of names, Buddhism, and Marxism in China; philosophical trends in post-Mao China, Taiwan, and overseas; key concepts such as dao (the way), fa (law, standards), liyi fenshu (principle and manifestations), and quanli (rights); texts such as the Huainanzi and the Wenzi; and thinkers from Laozi and Confucius to Hu Shih and Mou Zongsan.Instead of more numerous short entries, this encyclopedia has opted for fewer entries of greater length—the Preface tells us that entries on important thinkers and philosophical topics typically range from five thousand to nine thousand words in length, and a quick check reveals that even the shortest entry is at least two pages long (more than one thousand words). This format allows authors to explore the philosophical issues at some depth, and expound even complex arguments in detail. The connections between different concepts, thinkers, texts, philosophical theories, and development that stretch across different periods and territories can be delineated more clearly in a single entry. There is a danger of duplication with this format, as some texts and concepts may be covered in several articles; for example, most of "Confucianism: Constructs of Classical Thought" is on what the author identifies as six key texts of Classical Confucianism: the Analects, Mencius, Xunzi, Yizhuan, Zhongyong (Doctrine of the mean), and Daxue (Great Learning). The sections on Mencius and Xunzi (pp. 66-67) merely introduce a small part of what is discussed in much greater depth and detail in the entries on these two thinkers (pp. 440-448 and 821-829). The Zhongyong and Daxue also have their own entries, and "Confucianism: Confucius" (p. 61) contains an entire section on the Analects.As it turns out, the duplication is less than expected. Pei-jung Fu, author of "Confucianism: Constructs of Classical Thought," implicitly questions Xunzi's Confucian pedigree, beginning his discussion with "Xunzi professed to be an advocate of Confucianism" (p. 67). Such doubt is clearly not shared by A. S. Cua, who authored [End Page 111] the entry on "Xunzi," introducing the thinker as "an important exponent of classical Confucianism" (p. 821). Cua also does not share Fu's view that "the real issue between Mencius and Xunzi lies in their concepts of heaven (tian)" (p. 67). Fu and the author of the entry on the Zhongyong translate key terms in the texts differently: Fu discusses "five ethical codes" and "three comprehensive virtues" (p. 68) while Yanming An calls them "five universal paths" and "three universal virtues" (p. 890). Such differences can be either thought provoking or confusing (especially when unaccompanied by Chinese characters or even pinyin), depending on the reader. The sections on the Analects in "Confucianism: Confucius" and "Confucianism: Constructs of Classical Thought" have hardly anything in common; the first examines it as an account of how Confucius lives as an exemplar remembered by his students, while the latter discusses its content, focusing on ren and li, as well as on Confucius' religious concerns. While concepts such as ren and li are frequently discussed, the different ways in which authors employ them and the different characteristics, contexts, and philosophical stakes they pay attention to enrich one's understanding of the many dimensions of these concepts even as similarities in diverse entries reinforce certain aspects and perspectives.One comes across disagreements to various degrees on common or related topics among different entries. While... (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Of Diversities and Comparisons...Sor-hoon TanEncyclopedia of Chinese Philosophy. Edited by Antonio S. Cua. New York and London: Routledge, 2003. Pp. 1,020.Encyclopedias can be useful in teaching philosophy when students need some reading that sets out the basics on a key topic in a few pages without their getting lost in too many complex details or being misled by oversimplifications. They can also be edifying for the philosophy teacher and (...) scholar—providing reliable, up-to-date information on topics that lie in their field but that are not part of their working knowledge. For these reasons, those working in Chinese philosophy will welcome the publication of the Encyclopedia of Chinese Philosophy. The 187 entries cover a variety of subject areas such as "Moral Philosophy" and "Philosophy of language"; Confucianism in different periods and countries, Daoism, Mohism, Legalism, the school of names, Buddhism, and Marxism in China; philosophical trends in post-Mao China, Taiwan, and overseas; key concepts such as dao (the way), fa (law, standards), liyi fenshu (principle and manifestations), and quanli (rights); texts such as the Huainanzi and the Wenzi; and thinkers from Laozi and Confucius to Hu Shih and Mou Zongsan.Instead of more numerous short entries, this encyclopedia has opted for fewer entries of greater length—the Preface tells us that entries on important thinkers and philosophical topics typically range from five thousand to nine thousand words in length, and a quick check reveals that even the shortest entry is at least two pages long (more than one thousand words). This format allows authors to explore the philosophical issues at some depth, and expound even complex arguments in detail. The connections between different concepts, thinkers, texts, philosophical theories, and development that stretch across different periods and territories can be delineated more clearly in a single entry. There is a danger of duplication with this format, as some texts and concepts may be covered in several articles; for example, most of "Confucianism: Constructs of Classical Thought" is on what the author identifies as six key texts of Classical Confucianism: the Analects, Mencius, Xunzi, Yizhuan, Zhongyong (Doctrine of the mean), and Daxue (Great Learning). The sections on Mencius and Xunzi (pp. 66-67) merely introduce a small part of what is discussed in much greater depth and detail in the entries on these two thinkers (pp. 440-448 and 821-829). The Zhongyong and Daxue also have their own entries, and "Confucianism: Confucius" (p. 61) contains an entire section on the Analects.As it turns out, the duplication is less than expected. Pei-jung Fu, author of "Confucianism: Constructs of Classical Thought," implicitly questions Xunzi's Confucian pedigree, beginning his discussion with "Xunzi professed to be an advocate of Confucianism" (p. 67). Such doubt is clearly not shared by A. S. Cua, who authored [End Page 111] the entry on "Xunzi," introducing the thinker as "an important exponent of classical Confucianism" (p. 821). Cua also does not share Fu's view that "the real issue between Mencius and Xunzi lies in their concepts of heaven (tian)" (p. 67). Fu and the author of the entry on the Zhongyong translate key terms in the texts differently: Fu discusses "five ethical codes" and "three comprehensive virtues" (p. 68) while Yanming An calls them "five universal paths" and "three universal virtues" (p. 890). Such differences can be either thought provoking or confusing (especially when unaccompanied by Chinese characters or even pinyin), depending on the reader. The sections on the Analects in "Confucianism: Confucius" and "Confucianism: Constructs of Classical Thought" have hardly anything in common; the first examines it as an account of how Confucius lives as an exemplar remembered by his students, while the latter discusses its content, focusing on ren and li, as well as on Confucius' religious concerns. While concepts such as ren and li are frequently discussed, the different ways in which authors employ them and the different characteristics, contexts, and philosophical stakes they pay attention to enrich one's understanding of the many dimensions of these concepts even as similarities in diverse entries reinforce certain aspects and perspectives.One comes across disagreements to various degrees on common or related topics among different entries. While... (shrink)

Ritual (li) is central to Confucian ethics and political philosophy. Robert Neville believes that Chinese Philosophy has an important role to play in our times by bringing ritual theory to the analysis of global moral and political issues. In a recent work, Neville maintains that ritual ‘needs a contemporary metaphysical expression if its importance is to be seen.’ This paper examines Neville's claim through a detailed study of the ‘ethics of ritual’ in one of the early Confucian texts, the Xunzi. (...) This text has sometimes been read as offering a form of naturalism in its discussions of ‘heaven (tian)’ as analogous to Western, even modern, concept of ‘nature,’ while other interpreters insist that tian is a normative notion. Does this concept of tian offer a metaphysical ground for ethics of ritual advocated in the text? If so, what kind of metaphysics is it? Does Confucian ritual ethics need any metaphysical grounding? There is no specific metaphysical theory in the Xunzi and passages which could be referring to or implying metaphysical assumptions are open to hermeneutical debates. Even if metaphysical assumptions are necessary or beneficial to an ethics of ritual, the paper argues that the ‘metaphysical flexibility’ of the text could work to its advantage in remaining relevant in contemporary context. The conclusion explores some possible directions for further exploring the metaphysics of ritual in a modern understanding of Xunzi. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Of Diversities and Comparisons...Sor-hoon TanEncyclopedia of Chinese Philosophy. Edited by Antonio S. Cua. New York and London: Routledge, 2003. Pp. 1,020.Encyclopedias can be useful in teaching philosophy when students need some reading that sets out the basics on a key topic in a few pages without their getting lost in too many complex details or being misled by oversimplifications. They can also be edifying for the philosophy teacher and (...) scholar—providing reliable, up-to-date information on topics that lie in their field but that are not part of their working knowledge. For these reasons, those working in Chinese philosophy will welcome the publication of the Encyclopedia of Chinese Philosophy. The 187 entries cover a variety of subject areas such as "Moral Philosophy" and "Philosophy of language"; Confucianism in different periods and countries, Daoism, Mohism, Legalism, the school of names, Buddhism, and Marxism in China; philosophical trends in post-Mao China, Taiwan, and overseas; key concepts such as dao (the way), fa (law, standards), liyi fenshu (principle and manifestations), and quanli (rights); texts such as the Huainanzi and the Wenzi; and thinkers from Laozi and Confucius to Hu Shih and Mou Zongsan.Instead of more numerous short entries, this encyclopedia has opted for fewer entries of greater length—the Preface tells us that entries on important thinkers and philosophical topics typically range from five thousand to nine thousand words in length, and a quick check reveals that even the shortest entry is at least two pages long (more than one thousand words). This format allows authors to explore the philosophical issues at some depth, and expound even complex arguments in detail. The connections between different concepts, thinkers, texts, philosophical theories, and development that stretch across different periods and territories can be delineated more clearly in a single entry. There is a danger of duplication with this format, as some texts and concepts may be covered in several articles; for example, most of "Confucianism: Constructs of Classical Thought" is on what the author identifies as six key texts of Classical Confucianism: the Analects, Mencius, Xunzi, Yizhuan, Zhongyong (Doctrine of the mean), and Daxue (Great Learning). The sections on Mencius and Xunzi (pp. 66-67) merely introduce a small part of what is discussed in much greater depth and detail in the entries on these two thinkers (pp. 440-448 and 821-829). The Zhongyong and Daxue also have their own entries, and "Confucianism: Confucius" (p. 61) contains an entire section on the Analects.As it turns out, the duplication is less than expected. Pei-jung Fu, author of "Confucianism: Constructs of Classical Thought," implicitly questions Xunzi's Confucian pedigree, beginning his discussion with "Xunzi professed to be an advocate of Confucianism" (p. 67). Such doubt is clearly not shared by A. S. Cua, who authored [End Page 111] the entry on "Xunzi," introducing the thinker as "an important exponent of classical Confucianism" (p. 821). Cua also does not share Fu's view that "the real issue between Mencius and Xunzi lies in their concepts of heaven (tian)" (p. 67). Fu and the author of the entry on the Zhongyong translate key terms in the texts differently: Fu discusses "five ethical codes" and "three comprehensive virtues" (p. 68) while Yanming An calls them "five universal paths" and "three universal virtues" (p. 890). Such differences can be either thought provoking or confusing (especially when unaccompanied by Chinese characters or even pinyin), depending on the reader. The sections on the Analects in "Confucianism: Confucius" and "Confucianism: Constructs of Classical Thought" have hardly anything in common; the first examines it as an account of how Confucius lives as an exemplar remembered by his students, while the latter discusses its content, focusing on ren and li, as well as on Confucius' religious concerns. While concepts such as ren and li are frequently discussed, the different ways in which authors employ them and the different characteristics, contexts, and philosophical stakes they pay attention to enrich one's understanding of the many dimensions of these concepts even as similarities in diverse entries reinforce certain aspects and perspectives.One comes across disagreements to various degrees on common or related topics among different entries. While... (shrink)

本書主要探究西漢儒家知識理論；在西漢氣化論的思想底蘊中，從整全的「認知者」的視角，討論結合感官知覺、理性認知與氣化感通能力的認知主體、以「天道」為根源的典籍與經驗知識內涵，以及蘊含體知、氣化感通與理性 認知的知識形成途徑；並從西漢諸子常用的「聲訓」出發，討論西漢儒家具體性思維的名言表達，暨能較細膩而完整地勾勒西漢儒家知識理論，拓展漢代學術的研究向度。.

傳統儒學在邁向現代化的過程中，「清代學術」佔有一重要轉變關鍵；除了西力東漸刺激外，儒學「內在理路」的「變化」，即清儒思想轉變是否是一大促因？繼戴震反宋明理學的「存天理，去人欲」之說，主「義理」實事求是 、「從考據中求」，正視人「情欲」的重要性，這群揚州學者的義理思想可謂將「理學」變向「禮學」；將「天理」轉向「情理」；究其「情理論」內容如何？他們所提倡的「以禮代理」、「養情節欲」等論說又會帶來哪些影響 ？在學術上的價值、地位如何等等，均是本書所欲探究的。【秀威資訊科技股份有限公司製作】.

Passion, Romance, and Qing: The World of Emotions and States of Mind in Peony Pavilion. By Tian Yuan Tan and Paolo Santangelo. Emotions and States of Mind in East Asia, vol. 4. 3 vols. Leiden: Brill, 2014. Pp. x + 1555. €349, $453.

Ben shu jie shao le gong zi zhen, wei yuan, yan fu, kang you wei, tan si tong, liang qi chao, chen tian hua, zhang bing lin deng wan qing si xiang jia de zhe xue si xiang.

Ben shu jie shao le gong zi zhen, wei yuan, yan fu, kang you wei, tan si tong, liang qi chao, chen tian hua, zhang bing lin deng wan qing si xiang jia de zhe xue si xiang.

Ben shu jie shao le gong zi zhen, wei yuan, yan fu, kang you wei, tan si tong, liang qi chao, chen tian hua, zhang bing lin deng wan qing si xiang jia de zhe xue si xiang.

This article intends to discover the function of phantasia for phronesis. Its main idea is that the practically wise person has the right sort of phantasia associated with the right kind of pleasure and pain and that through the medium of pleasure and pain phronesis and phantasia become connected. First, I examine what Aristotle means when he says that phronesis is a special kind of practical perception which is concerned with ethical particulars. Second, I illustrate the function of phantasia, especially (...) deliberative phantasia, for the ethical agent based on the essential proposition that phantasia has a motivational force based on its representation of things as objects of desire. The virtuous man has the right kind of practical phantasia and phantasmata in the sense that things appear to him as good or pleasurable in the way they are really so. Finally, I argue that natural phantasia and phantasmata which we possess from birth need to be transformed by the practical intellect so that they might acquire moral values; and the pleasure which the virtuous man takes in doing good actions consolidates his virtuous characters so that he can act out of a settled and steadfast dispositions. (shrink)

本书包括:第一章:军事美的本质、第二章:军事美的审美范畴、第三章:军事审美形态、第四章:中国人民解放军军事美等。.

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

While there is a significant amount of discussion in philosophy on the ethics of wildlife conservation, there is relatively less discussion on the justice of conservation. By the “justice of conservation”, I mean the question of what we owe to fellow human beings with respect to conservation goals and practices. The goal of this paper is two-fold: first to highlight the justice-gap in the morality of wildlife conservation and, second, to frame and propose two dimensions of global conservational justice for (...) further discussion. Specifically, I suggest the need for a more equitable conservation to address the problem of distributive unfairness in global conservation practices, and the need to “decolonize” conservation to ensure more deliberative fairness in how global conservation problems and solutions are determined. (shrink)

本书详细论述智慧与思维的关系,同时对智慧的理解、智慧的类型,思维与思维科学,思维方式及基本类型,以及思维活动及其基本形式均有详细阐述。.

本书按历史进程共分5编,共43章。书中论述了中国辩证法史的发展进程和理论成果;依照中国社会历史演变的客观实际,考察了民族辩证思维的发展等内容。.

대부분의 연구자들은 주염계의 「태극도설」에 대한 주자의 해석서인 「태극해의」가 이기론을 기반으로 이루어졌다고 주장한다. 그러나 「태극해의」에서 ‘태극=리’라고 명시적으로 주장한 구절은 찾아볼 수 없으며 체계적인 이기론이 나타나지도 않는다. 이와 같은 사실에 비추어 볼 때에 조선유학자들이 이기론을 사용하여 「태극도설」을 해석한 것은 의미가 있다. 남당은 ‘모두 같은 본연지성’과 ‘모두 다른 기질지성’이라는 기존의 이분법적 성론만으로는 인간과 사물의 차이를 본질적으로, 그리고 명실상부하게 분별할 수 없으며, 인간이 도덕적 주체로서 가지는 고유한 지위를 확보하기 어렵다고 보았다. 이와 같은 문제의식에서 남당은 본연지성을 ‘초형기의 본연지성’과 ‘인기질의 본연지성’으로 나누고, 因氣質의 ‘人性과 物性이 다른 (...) 本然之性’이라는 독창적 개념을 토대로 「태극도설」을 해석하였다. 그리고 이 성론에 기반을 둔 ‘一原分殊’의 논리로 「태극도설」에 통일적인 체계를 부여하였다. 그는 리와 기의 분별을 매우 강조하고 있다. 이 분별의 논리가 인물성동이론에 적용될 때 인/물의 본연지성이 다르며 성인과 범인의 마음이 다르다는 ‘차이’의 이론이 정립된다. 그리고 이를 토대로 ‘차이의 형이상학’이 구축된다. 남당은 이 ‘차이의 형이상학’을 기반으로 「태극도설」을 해석하여 통일적인 체계성을 부여한 것이다. 이와 같은 남당의 해석이 ‘동아시아 유학자들의 「태극도설」 해석사에 있어서 어떠한 위상을 차지하고 있는가’라는 문제는 앞으로 중요한 연구과제가 될 것이다. 성리학의 핵심적 쟁점들은 「태극도설」과 밀접한 관계에 있기 때문이다. (shrink)

本书共辑道教格言1800余条,以《道藏》内外的道家和道教的经籍为主,将其中的格言名句之精华进行分类归纳,并加以简明注解。.

The longstanding philosophical orthodoxy on counterfactuals holds, in part, that counterfactuals with metaphysically impossible antecedents are indiscriminately vacuously true. Drawing on a number of examples from across scientific practice, I argue that science routinely treats counterpossibles as non-vacuously true and also routinely treats other counterpossibles as false. In fact, the success of many central scientific endeavors requires that counterpossibles can be non-vacuously true or false. So the philosophical orthodoxy that counterpossibles are indiscriminately vacuously true is inconsistent with scientific practice. I (...) argue that this provides a conclusive reason to reject the orthodoxy. (shrink)

Ben shu jiu sheng tian tu de xing tai, tan tao gu dai ren men de sheng si guan, yi shi xing tai, zong jiao xin yang nai zhi bu tong wen hua de jiao liu, neng qu yong xin cai liao yan jiu xin wen ti, sheng tian tu shi yi xing xiang biao da ren men dui si hou de qi qiu, bao han zhe shi dai de sheng si guan.

In this essay, I draw upon Ellen J. Langer’s notions of mindlessness and mindfulness to identify and delineate Confucius’ views on mindfulness. Langer’s theory exemplifies a social-cognitive approach to mindfulness which is a prominent orientation in the extant research. I argue that Confucius, like Langer, rejects mindlessness that is characterised by an over-reliance on automatic responses based on past knowledge and experiences. Furthermore, Confucius supports Langerian mindfulness by underlining the importance of a flexible mindset that is demonstrated through making novel (...) distinctions, appreciating new perspectives and being sensitive to the context. But Confucius’ formulation of mindfulness goes beyond Langer’s by advocating the setting of one’s heart-mind on learning and the application of virtues. A Confucian interpretation of mindfulness debunks an East-West dichotomy on mindfulness and illustrates the harmonisation of the cognitive, affective, moral and social dimensions of mindfulness. (shrink)

Based on elaboration likelihood model, this paper introduces the central route and peripheral route of online comments and constructs a conceptual model affecting consumers’ clothing impulse buying behavior in live broadcast. A total of 737 questionnaires were collected, and 709 valid questionnaires were used for questionnaire analysis. According to the ELM, there are central route and peripheral route of online comments. The results show that in addition to the commentator credibility, the comment quality, comment comprehensiveness, and comment quantity have a (...) significant positive impact on impulse buying behavior. Fashion involvement plays a moderating role in the relationship between online comments and impulse buying behavior. This paper will provide theoretical support for live broadcast clothing marketing and provide suggestions for the development and design of live broadcast. (shrink)

This study addresses the problem of output quasisynchronization for coupled complex-valued memristive reaction-diffusion complex networks via the distributed event-triggered control scheme. First, by using the separate method, set value mapping, and intermediate value theorem, the complex-valued memristive reaction-diffusion complex networks can be transferred into two semi-uncertain real-valued reaction-diffusion complex networks. Second, a distributed output piecewise event-triggered control scheme with spatial sampled-data is first proposed including a spatial sampling event-triggered generator and spatiotemporal sampling state feedback controller. Furthermore, this scheme can effectively (...) save the measurement resources and lower the update rate of controllers in spatial and time domain. Third, the synchronization analysis is considered by utilizing an appropriate Lyapunov function, the Halanay inequality, and the improved Wirtinger inequality. Subsequently, several output event-triggered quasisynchronization criteria are derived. The relations among event trigger conditions, spatial sampling interval, convergence rate, and control gain are given by rigorous mathematical derivation. Finally, multiple simulations are compared to substantiate the validation of the OPETC scheme. (shrink)

In Toward a Good Society, the authors theorize a mutually empowering and growth-fostering society. They begin this journey in relational psychology, then depart along nine paths reconstructed from nine classic social science theories. This leads them to propose a new Golden Rule as simple as it is profound.

Philosophy of dialectical materialism and logic.