This article examines some recent theoretical objects of feminism with a view towards a reinvigorated dialogue with psychoanalysis. Against the backdrop of debates on essentialism, universalism, social constructionism and historical change, it aims to reintroduce the value of psychoanalytic ideas to feminism by unfolding a dimension of history in the divided subject and adding a positive value to psychoanalytic universalism. This argument is carried out with the help of the writings of Julia Kristeva, from the early essay, `Women's Time', to (...) the psychoanalytic publications of the 1980s and 1990s. (shrink)

In his critical examination of the most interesting and significant case, As the title shows, Of ideological 'love and hate' in the whole history of chinese philosophy and religion, The author first points out the mahayana influences on the formation of neo-Confucian philosophy. He then shows the neo-Confucian vehement attacks upon mahayana buddhism, Based on the three confucian principles inseparable and complementary to one another. After a philosophical clarification of mahayana thought against the neo-Confucian attacks, He concludes that, Despite their (...) lack of understanding buddhism in terms of the middle way, The neo-Confucianists' ethico-Social criticism is very hard-Hitting and requires a mature philosophical reflection on the part of mahayana buddhists themselves. (shrink)

Philosophy in Taiwan can be traced to the age of discovery, when Dutch colonists preached the monotheism of Calvinism.1 This was followed by the introduction of Neo-Confucianism by Koxinga's regime. Buddhism and Daoism, and, later, Scottish Presbyterianism, were imported during the Manchu Qing period. Starting in 1895, Japan significantly modernized its first colony in Taiwan, bringing in European philosophy and the Kyoto School. When the communists took over China in 1949, the best liberal and Confucian scholars fled to Taiwan, which (...) has imported analytic philosophy since the 1960s. Recently, epistemology and environmental ethics based on Austronesian... (shrink)

THE ARTICLE ARGUES THAT RECENT ATTEMPTS, TO REFUTE THE NEO-HUMEAN CONTENTION 1. THAT MIRACLES CONSIDERED AS VIOLATIONS OF NATURAL LAWS ARE IN PRINCIPLE UNIDENTIFIABLE, AND 2. THAT IN ANY CASE CRITICAL HISTORY WOULD ALWAYS RULE AGAINST ACCEPTING PURPORTED EVIDENCES FOR MIRACLES, ARE UNSUCCESSFUL EVEN THOUGH SUGGESTIVE IN THE RIGHT DIRECTION. THEY EITHER EVADE THE ISSUE, OR FAIL TO FULLY COGNISE THE PURPORT OF THE CONTENTION. IT IS THEN ARGUED THAT ONCE MIRACLES ARE CONSIDERED WITHIN THEIR RELIGIOUS CONTEXT, SITUATIONS COULD BE (...) ENVISAGED WHERE THE NEO-HUMEAN POSITION WOULD BE UNDULY SCEPTICAL. (shrink)

Scheler’s critique of Kant and his concept of a priori does, on the one hand, show a notable debt to Husserl, although Scheler adds to and deepens Husserl’s critique. On the other hand, however, Scheler also criticises Husserl’s own understanding of the concept of a priori. The material a priori as an ideal object in Husserl is, above all, connected with the so-called “Bolzanian turn”. Scheler’s critique of Husserl is rendered more profound as he increasingly penetrates the depth of the (...) relation between Bolzano and Husserl. According to Scheler Husserl does not subscribe to soulless Platonism, allow he always conducts himself in a Platonist way. He subscribes instead to neo-Platonism, or rather to logical Platonism. Because the phenomenological reduction in Husserl is not, according to Scheler, conducted in a “pure” way, Husserl’s phenomenological experience (categorical intuition) is problematic. More exactly the relation between categorical and sensory intuition is problematic. Scheler’s ultimate goal is to ensure a primary status for categorical intuition and its contents (material a priori), as well as for the moral view and its correlates (material values), and last, but not least, for the phenomenologically material value ethics. (shrink)

Metro driver is the prime person who is responsible for metro operation safety. The mental health of a metro driver is very important for the operation of the subway and requires the driver to keep high mental alertness to monitor the surrounding environment and also handle emergencies under uncertain or dangerous conditions. After a long-term occupational strain, a metro driver is likely to suffer from some mental health problems, such as anxiety and depression, that ultimately threaten the lives of passengers. (...) Therefore, in this study, we focus on the psychological symptoms of metro drivers from the angle of occupational strain and neuroticism. A total of 396 metro drivers from Kunming Rail Transit Operation Co., Ltd. in China were investigated through a questionnaire survey. Symptom Checklist-90, Personal Strain Questionnaire, and NEO-Five-Factor Inventory-Neuroticism Subscale were applied to evaluate the psychological symptoms, occupational strain, and neuroticism in metro drivers, respectively. The surveyed data were analyzed by SPSS software. Based on the data, a path structural equation model was established to explore the correlation among occupational strain, psychological symptoms, and neuroticism. The results show that the scores for psychological symptoms and occupational strain are higher than the Chinese adult norm among metro drivers. The occupational strain, neuroticism, and psychological symptoms are all positively correlated in the metro drivers. Occupational stress has a direct influence on the psychological symptom, while neuroticism plays a partial mediation role between occupational strain and psychological symptoms. The results of this study can be applied to optimize the employee selection system and training system for metro operation companies. (shrink)

In recent years, philosophical ideas developed during the Wei-Jin period, broadly referred to as xuanxue in Chinese and ‘Neo-Daoism’ or ‘Dark Learning’ in English, have been accorded increasing attention in academia. This article provides an introduction to some major thinkers of the Wei-Jin period, addressing both their original writings and recent scholarly interpretations. The article aims to demonstrate that many Wei-Jin period intellectuals formed their theories through reinterpreting the relationship between texts associated with Daoism and Confucianism. Thinkers of this period (...) often attempted to show how these defining ‘schools’ of pre-Qin Chinese thought did not propose theories that were fundamentally inconsistent, and that their ideas could be woven together as elements of a coherent view. This intellectual movement can thus be, and often has been, viewed as an attempt to integrate Daoism and Confucianism. However, a more nuanced reading demonstrates that these thinkers were reworking the relationship between what were seen as predominately Daoist or Confucian themes from their very foundation. Accordingly, the common description of Wei-Jin thinkers as ‘Daoist’ is decidedly incongruous. (shrink)

성리학의 미발(未發)에 관한 한국 학계의 거대 담론이 전개되는 가운데 퇴계의 미발론(未發論)에 관한 연구도 병행되고 있어 속속 논문이 축적되고 있다. 본래 중화(中和)의 ‘미발-이발’ 논의가 복잡한 구조이지만, 여기에 퇴계의 성리학설까지 연결되니 퇴계의 미발론에 관한 논의는 내용이 더욱 확장되면서 갈수록 얽혀가는 면이 없지 않다. 원점으로 돌아가 퇴계성리학의 출발점인 주자학에 비추어 현재까지의 퇴계 미발론 논의를 거시적으로 조명해볼 필요가 있다고 필자는 생각했다. 이 논문은 주자학의 관점에 서서 퇴계의 미발 논의를 조명해 봄으로써 양자 간의 이동(異同) 및 퇴계 미발론이 갖는 의의 등을 가늠해 본 것이다. 논점은 네 (...) 가지로 구성된다. (1) 금계 황준량의 질의에 답변하는 가운데 퇴계는 미발(未發)과 이발(已發)을 명확하게 구획한다. 이 논문에서는 그 내용을 상세하게 분석하고, 아울러 이것이 갖는 의의도 탐색해 본다. (2) 기존의 연구들과 마찬가지로 우리도 미발(未發) 개념의 이해 문제를 다룬다. 단, 일상생활의 사례들에 적용하여 이해를 시도해 본 점은 새롭다. (3) 미발시(未發時)의 대표적인 공부방법은 ‘존양(存養)’이고, 일반적으로 성리학계에서 존양과 함양(涵養)은 호환된다. 공부론의 구조상 퇴계성리학과 주희성리학 간의 기본적인 이동(異同)을 살펴보는 가운데, 퇴계성리학에서는 함양이 주희성리학이나 율곡성리학과는 변별되는 독자적인 의의를 갖는 것일 수 있음까지를 짚어 본다. (4) 미발과 관련해서는 향후의 연구에서도 가장 논의가 많이 될 것이 ‘미발 순선(未發純善)’의 논제이다. 이 논문에서는 퇴계가 한 사람의 도덕철학자이자 한 사람의 교육자로서 ‘성선설의 의도’하에 미발 순선을 말한 것이라는 해명을 시도한다. (shrink)

Contemporary Neo-Confucianism, as represented by Tang Junyi, Mou Zongsan and Tu Wei-ming, has a definite religiosity. They consciously draw a parallel between the Christian God-human relationship and Confucian Heaven-human relationship, and argue for the superiority of the latter. They characterize the Christian God as “pure transcendence”; in contrast, they embrace immanentism of the Heaven and assert the divinity of human nature. This article argues that these Confucian thinkers have a very distorted understanding of classical Christian theology. They cherry-pick some statements (...) from the Neo-Orthodox theologians, charge this God for its remoteness from us, and happily ascribe divinity to human nature. They are totally unaware that their immanentism is déjà vu to the Neo-Orthodox theological movement. The religious thoughts of Tang, Mou, and Tu, though in different degrees, resemble German liberal theology in many crucial ways, against which Barth, Brunner, and Bultmann have successfully revolted. Instead of using Neo-Orthodox theologians as a foil, the future development of Neo-Confucian religiousness has much to learn from this theological movement. (shrink)

Contemporary Neo-Confucianism, as represented by Tang Junyi, Mou Zongsan and Tu Wei-ming, has a definite religiosity. They consciously draw a parallel between the Christian God-human relationship and Confucian Heaven-human relationship, and argue for the superiority of the latter. They characterize the Christian God as “pure transcendence”; in contrast, they embrace immanentism of the Heaven and assert the divinity of human nature. This article argues that these Confucian thinkers have a very distorted understanding of classical Christian theology. They cherry-pick some statements (...) from the Neo-Orthodox theologians, charge this God for its remoteness from us, and happily ascribe divinity to human nature. They are totally unaware that their immanentism is déjà vu to the Neo- Orthodox theological movement. The religious thoughts of Tang, Mou, and Tu, though in different degrees, resemble German liberal theology in many crucial ways, against which Barth, Brunner, and Bultmann have successfully revolted. Instead of using Neo-Orthodox theologians as a foil, the future development of Neo-Confucian religiousness has much to learn from this theological movement. (shrink)

Abstract:Tu develops his idea of tizhi 体知 primarily or at least initially to characterize the Neo-Confucian idea of knowledge of/as virtue in contrast to knowledge from hearing and seeing. Instead of depending upon our sense organs' perceptions of external things and events, it relies upon the comprehension of our xin; instead of purely intellectual understanding of the mind aspect of xin, it is more due to the affective experiences of the heart aspect of xin; and instead of merely a piece (...) of knowledge added to its possessor, it is existentially transformative of its possessor. Knowledge of such a nature can be accounted for neither by our traditional conception of knowledge as justified true belief nor by Ryle's knowing-how. It is a third type of knowledge, knowing-to. In this sense, it is a significant contribution that Tu's Confucian idea can make to contemporary epistemology. (shrink)

本书以南宋大思想家朱熹的著述为依据, 精选其中重要的书剳, 奏稿, 论文, 著作篇章和各种序, 跋, 记等, 辅以清代朱子学研究的重要文字.

Mathematical logic is a branch of mathematics that takes axiom systems and mathematical proofs as its objects of study. This book shows how it can also provide a foundation for the development of information science and technology. The first five chapters systematically present the core topics of classical mathematical logic, including the syntax and models of first-order languages, formal inference systems, computability and representability, and Gödel’s theorems. The last five chapters present extensions and developments of classical mathematical logic, particularly the (...) concepts of version sequences of formal theories and their limits, the system of revision calculus, proschemes (formal descriptions of proof methods and strategies) and their properties, and the theory of inductive inference. All of these themes contribute to a formal theory of axiomatization and its application to the process of developing information technology and scientific theories. The book also describes the paradigm of three kinds of language environments for theories and it presents the basic properties required of a meta-language environment. Finally, the book brings these themes together by describing a workflow for scientific research in the information era in which formal methods, interactive software and human invention are all used to their advantage. The second edition of the book includes major revisions on the proof of the completeness theorem of the Gentzen system and new contents on the logic of scientific discovery, R-calculus without cut, and the operational semantics of program debugging. This book represents a valuable reference for graduate and undergraduate students and researchers in mathematics, information science and technology, and other relevant areas of natural sciences. Its first five chapters serve as an undergraduate text in mathematical logic and the last five chapters are addressed to graduate students in relevant disciplines. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Reviewed by:A Leaky Boat Holding Wine: A Study of the Word-Meaning Debate in Wei-Jin Six Dynasties Period Thought by Jing YuanRun Gu (bio)Lou Chuan Zai Jiu: Yanyi zhi Bian yu Wei-Jin Liu Chao Sixiang Xueshu Yangjiu 漏船载酒: 言意之辨与魏晋六朝思想学术研究 (A Leaky Boat Holding Wine: A Study of the Word-Meaning Debate in Wei-Jin Six Dynasties Period Thought). By Jing Yuan 袁晶. Shanghai: Shanghai People's Press, 2022. Pp. 247. Paperback RMB23.93, isbn (...) 978-7-208-17567-9.In A Leaky Boat Holding Wine: A Study of the Word-Meaning Debate in Wei-Jin Six Dynasties Period Thought (hereafter A Leaky Boat Holding Wine), Jing Yuan offers a careful review and critical evaluation of one of the major philosophical topics in the Wei-Jin period, namely, the word-meaning (Yanyi 言意) debate. In several previous publications, Yuan has addressed the word-meaning controversy from different angles and in various classics, including Prajnaparamita and The Analects.The word-meaning debate, as Yuan explains, can be interpreted as a conflict between cognition and expression, and reveals a series of contradictions and conflicts in ontology, epistemology, and philosophy of life among scholars in the Wei-Jin period. The debate refers to the controversy on whether words can fully express meaning or not. It departs from the relationships between word and meaning to critically evaluate their functions and limitations, and mainly consists of two ways of thinking: "distinguishing names, analyzing principles" (bian ming xi li 辯名析理) and "getting the meaning, forgetting the words" (de yi wang yan 得意忘言). Although this debate had already developed in China for quite some time, it was only prevalent as a common philosophical theme in the Wei-Jin period, a time characterized by social disorder and endless war. The metaphor in the book title, "a leaky boat holding wine," is from one of Lu Xun's (1881) poems, illustrating that although people use words as a tool to express meaning, it is impossible for words to convey all meaning. Yuan uses the metaphor to refer to the capacity of a word to carry meaning, and indicates that human thought and expression are inseparable from words, but cannot be entirely restricted to them.The book is organized in chronological order, and readers can easily grasp how the word-meaning debate was developed and reshaped in different periods, responding to various social-political contexts. Chapter 1 starts with the origin of the debate in the early Qin period. The author provides a solid examination of relevant theories and high-quality secondary literature. She clearly demonstrates that both early Daoist and Confucian thinkers were involved in the debate, and [End Page 1] that it aimed to describe a core ontology--or a search for the principles of the cosmos--and understand various other aspects of the world, including natural cycles and social ethics. Confucius advocated a metaphorical grasp of the Dao, transforming epistemology into practical philosophy. He held a critical attitude toward the relationship of word and meaning, arguing that words could express meaning because people could use them to influence the state and society. Confucius also believed that Dao, as an imaginative and contextual concept, could not be expressed through words.In contrast, Zhuangzi--"the most significant source of inspiration for Neo-Daoism (Metaphysics) in the Wei-Jin period" (p. 70)--focuses on the limitations of the function of words to convey meaning, highlighting the ineffable nature of Dao. Zhuangzi's concept of Dao, according to Yuan, is always beyond the reach of our senses and can only be attained through an intuitive grasp of reality: through the ability to reach an epiphany and perceive through the mind, even when not observing through physical means. It is only with an intuitive way of thinking that one can identify the ultimate noumenon and grasp the idea of Dao when words cannot contain it. In Zhuangzi's epistemology, Dao is grasped using a method of knowing that transcends ordinary sense perception, knowledge or rationality, and provides a non-logical intuition and an experience of a practical nature that transcends knowing.On this basis, the author brings together ancient and current research on the word-meaning debate, to critically assess the impact of Zhuangzi... (shrink)

90 nian dai, Du Weiming xian sheng de geng duo jing li zai yu kai zhan "wen hua Zhongguo" de lun yu."Wen hua Zhongguo" zhuo mo zui duo de shi ru jia de ren wen jing shen, yi jiu zheng jiang ru jia ru shi de jia zhi qu xiang he fan su ren wen zhu yi hun wei yi tan de yin xiang, tu xian ru jia yi mai xiang cheng de pi pan jing shen.

This book offers a defence of mathematical fictionalism, according to which we have no reason to believe that there are any mathematical objects. Perhaps the most pressing challenge to mathematical fictionalism is the indispensability argument for the truth of our mathematical theories (and therefore for the existence of the mathematical objects posited by those theories). According to this argument, if we have reason to believe anything, we have reason to believe that the claims of our best empirical theories are (at (...) least approximately) true. But since claims whose truth would require the existence of mathematical objects are indispensable in formulating our best empirical theories, it follows that we have good reason to believe in the mathematical objects posited by those mathematical theories used in empirical science, and therefore to believe that the mathematical theories utilized in empirical science are true. Previous responses to the indispensability argument have focused on arguing that mathematical assumptions can be dispensed with in formulating our empirical theories. This book, by contrast, offers an account of the role of mathematics in empirical science according to which the successful use of mathematics in formulating our empirical theories need not rely on the truth of the mathematics utilized. (shrink)

There is a clear and controlling philosophical concern that governs Ralph Waldo Emerson’s essays: freedom from limitation and self-reliance from external authority. What makes it difficult to understand his essays, however, is his style, which is characterized by disconnection, paradox, and negation. These rhetorical techniques make the meaning of his writings elusive and slippery. Though many scholars have analyzed Emerson’s style, none have approached it through the writings of Laozi, an ancient Chinese philosopher. There are two reasons I compare Emerson (...) and Laozi. First, in spite of their differences, there are important parallel themes and stylistic innovations in their writings. Second, attentiveness to a key figure in the Eastern philosophical tradition can help to explain how Emerson’s thoughts disappoint Western readers, precisely because they employ techniques beyond the method of habitual intellect in the Western frame. This essay tries to approach several features in Emerson’s writing style from a Daoist perspective to show that both philosophers purposefully use linguistic strategies such as disconnection, paradox, and negation to provoke readers into participating in understanding truth, instead of telling them directly what truth is. (shrink)

Are there genuine mathematical explanations of physical phenomena, and if so, how can mathematical theories, which are typically thought to concern abstract mathematical objects, explain contingent empirical matters? The answer, I argue, is in seeing an important range of mathematical explanations as structural explanations, where structural explanations explain a phenomenon by showing it to have been an inevitable consequence of the structural features instantiated in the physical system under consideration. Such explanations are best cast as deductive arguments which, by virtue (...) of their form, establish that, given the mathematical structure instantiated in the physical system under consideration, the explanandum had to occur. Against the claims of platonists such as Alan Baker and Mark Colyvan, I argue that formulating mathematical explanations as structural explanations in this way shows that we can accept that mathematics can play an indispensable explanatory role in empirical science without committing to the existence of any abstract mathematical objects. (shrink)

21世紀必將是王陽明的世紀，這不是一句誑語。隨著科學技術的飛速發展和所有競爭的白熱化，外在的技術手段人人都可以學到，大家都旗鼓相當，誰能勝出，就要看誰的內心強大，誰的心的正能量巨大。王陽明的心學正是讓 我們凝聚巨大正能量的心靈科學，所以，我們必須要伏首拜陽明！.