Background Healthcare professionals, especially professional nurses, experience various types of moral suffering due to inevitable ethical conflicts. Moral resilience is recently proposed as a resource to address moral suffering. However, there is no tool to measure moral resilience in Chinese professional nurses. Aim This study aimed to translate the Rushton Moral Resilience Scale (RMRS) into Chinese and evaluate the psychometric properties of the Chinese version of RMRS (Chi-RMRS). Research design A methodological and descriptive research design. Participants and research context A (...) convenience sample of 411 Chinese professional nurses was recruited through an online survey platform between February and March 2023. Ethical considerations This study was approved by the Research Ethics Committees of the University and hospitals involved. Results The RMRS was translated and culturally adapted into a Chinese version. Neither floor nor ceiling effects were observed. The scale-level content validity index (CVI) was 0.922 with the item-level CVIs ranging from 0.833 to 1.000. The explanatory factor analysis (EFA) generated a three-factor structure for the Chi-RMRS, and the confirmatory factor analysis (CFA) demonstrated the three-factor structure with factor loadings for each item ranging from 0.42 to 0.80. The scale-level Cronbach’s α coefficient was 0.811 with each dimension ranging from 0.717 to 0.821, and composite reliability (CR) coefficient for the overall scale was 0.920, with each dimension varying from 0.739 to 0.824. The standard error of measurement (SEM) and smallest detectable change (SDC) were 3.522 and 9.763, respectively. Discussion The Chi-RMRS is able to measure moral resilience of Chinese professional nurses, and has good validity and reliability. It can be used in research and practice to determine the level of moral resilience, thus helping nursing managers to monitor the status of Chinese professional nurses, then develop interventions to maintain the well-being of professional nurses and to ensure quality of care. (shrink)

Giải quyết biến đổi khí hậu và ô nhiễm môi trường đang và sẽ là thách thức lớn của nhân loại trong thế kỷ 21. Con người không còn nhiều thời gian để sửa chữa, phục hồi đưa hệ sinh thái môi trường (tự nhiên) trở về trạng thái an toàn. Trong khi các nỗ lực trong thời gian qua chưa thực sự hiệu quả thì COP26 mở ra cơ hội lớn để nhân loại tiến gần đến mục tiêu kiềm (...) chế nhiệt độ của trái đất không vượt quá 1.5 độ C. Mặc dù Việt Nam cùng với 146 quốc gia trên thế giới đã có cam kết mạnh mẽ nhất trong việc giảm phát thải vào năm 2050, tuy nhiên việc cụ thể hóa cam kết thông qua các giải pháp sáng tạo là rất quan trọng. Sử dụng (áp dụng, vận dụng) hệ sáng tạo 3D và nguyên lý bán dẫn giá trị, tác giả đề xuất hệ sinh thái “giải pháp trụ cột” cần thực hiện gồm có tăng cường thông tin, truyền thông, nghiên cứu khoa học về môi trường (biến đổi khí hậu, ô nhiễm môi trường...); xây dựng, chuyển đổi và nâng cao văn hóa và môi trường; đẩy mạnh phát triển kinh tế gia tăng phúc lợi; xây dựng (chuyển đổi) lớp doanh nhân có văn hóa, trách nhiệm môi trường; tăng cường mở rộng sự hợp tác quốc tế về mọi mặt đặc biệt là trong lĩnh vực kinh tế, truyền thông và khoa học; và thực thi các giải pháp nêu trên một cách kỷ luật. (shrink)

Abstract:A number of philosophers of language have proposed that people do not have conceptual access to‘bare particulars’, or attribute‐free individuals (e.g. Wiggins, 1980). Individuals can only be picked out under some sortal, a concept which provides principles of individuation and identity. Many advocates of this view have argued thatobjectis not a genuine sortal concept. I will argue in this paper that a narrow sense of‘object’, namely the concept of any bounded, coherent, three‐dimensional physical object that moves as a whole (Spelke, (...) 1990) is a sortal for both infants and adults. Furthermore,objectmay be the infant's first sortal and more specific sortals such ascupanddogmay be acquired later in the first year of life. I will discuss the implications for infant categorization studies, trying to draw a conceptual distinction between a perceptual category and a sortal, and I will speculate on how a child may construct sortal concepts such ascupanddog. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Philosophy and Literature 25.1 (2001) 14-30 [Access article in PDF] Mallarmé Contra Wagner Eric Gans I In early 1885, Edouard Dujardin wrote to Stéphane Mallarmé for a contribution to his newly founded Revue wagnérienne. Mallarmé, admitting that he had never seen--and perhaps never heard--anything of Wagner, replied to Dujardin in July that he was working on a "half article, half prose poem," and that "never has anything seemed to (...) me more difficult." 1 A month later, the Revue published a text, more prose poem than article, entitled "Richard Wagner, rêverie d'un poète français." 2Wagner was an increasingly obligatory reference for the French avant-garde after his death in 1883. But as far back as 1862, the 20-year-old Mallarmé, no doubt influenced by Baudelaire's enthusiastic groundbreaking article "Richard Wagner et Tannhäuser à Paris" of the year before, had included Wagner along with Mozart and Beethoven in a group of three creators of the "mystery" of music, in a brief article entitled "Artistic Heresies: Art for Everyone." Characteristically enough, what fascinated the young Mallarmé was not music itself so much as the "signes sévères, chastes, inconnus" ("severe, chaste, unknown signs") (OC, p. 257) with which it was written, which give music the advantage over poetry--written in the universally understood alphabet--of being inaccessible to the uninitiated. This characteristic emphasis on writing over sound reappears in the "Hommage" sonnet for Wagner published in Dujardin's journal in January 1886, where Wagner's music is described as "mal tu par l'encre même en sanglots sibyllins" ("badly silenced by the ink itself in Sibylline sobs") (OC, p. 71). As we shall see, however, the relation between music and poetry suggested in "Art for Everyone" had by then been reversed. [End Page 14]Unlike most of his circle, Mallarmé was no Wagnerite; his "Rêverie," like his sonnet, expresses reluctant praise and reflects a certain professional jealousy. The theater had long been Mallarmé's chief preoccupation, as it had been for so many nineteenth-century writers who would be forced to make their reputation in other genres. The unfinished poem "Hérodiade," which occupied him throughout his life, took the form of a drama, and an early version of the "Après-midi d'un faune" had actually been presented to a theater director. References to music in Mallarmé's writings increase in number and specificity after 1885, and it is not unreasonable to assume that for him the prime representative of "music" in this period was Wagner. However much Mallarmé's own theater had become internalized and idealized, Wagner's theatrical success, as well as his near-deification by friends and disciples like Dujardin or Villiers de l'Isle-Adam, could not leave the poet indifferent. II What I would like to explore, however, is something more fundamental than the personal equation. Mallarmé's rivalry with Wagner over the theatrical center of culture is the rivalry of two arts and their respective means. What makes Mallarmé's critique of Wagner of particular interest is the exemplary rigor of the former's artistic intentions. Mallarmé's poems are a series of attempts to produce literary form with a minimum of figural content. Each poem has been submitted, so to speak, to Ockham's razor. The ultimate aim of this labor may be described as the discovery of the originary scene of poetry itself, the minimal sine qua non of representation, and therefore of humanity. 3 On the contrary, Wagner did not shrink from saturating the figural imagination in the pursuit of his totalizing aims. The confrontation reveals that musical maximalism in the service of national myth becomes a threat to what we may call, from Mallarmé's minimalist perspective, the anthropological mission of true art.Mallarmé held no particular brief for the theater of words; his tastes in performance went rather to the ballet, or to the mime-show, the subject of one of his most aesthetically interesting reflections. 4 Mallarmé anticipated 20th-century dramaturgy in seeing the theater not as a place for ratiocination and... (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Philosophy and Literature 25.1 (2001) 14-30 [Access article in PDF] Mallarmé Contra Wagner Eric Gans I In early 1885, Edouard Dujardin wrote to Stéphane Mallarmé for a contribution to his newly founded Revue wagnérienne. Mallarmé, admitting that he had never seen--and perhaps never heard--anything of Wagner, replied to Dujardin in July that he was working on a "half article, half prose poem," and that "never has anything seemed to (...) me more difficult." 1 A month later, the Revue published a text, more prose poem than article, entitled "Richard Wagner, rêverie d'un poète français." 2Wagner was an increasingly obligatory reference for the French avant-garde after his death in 1883. But as far back as 1862, the 20-year-old Mallarmé, no doubt influenced by Baudelaire's enthusiastic groundbreaking article "Richard Wagner et Tannhäuser à Paris" of the year before, had included Wagner along with Mozart and Beethoven in a group of three creators of the "mystery" of music, in a brief article entitled "Artistic Heresies: Art for Everyone." Characteristically enough, what fascinated the young Mallarmé was not music itself so much as the "signes sévères, chastes, inconnus" ("severe, chaste, unknown signs") (OC, p. 257) with which it was written, which give music the advantage over poetry--written in the universally understood alphabet--of being inaccessible to the uninitiated. This characteristic emphasis on writing over sound reappears in the "Hommage" sonnet for Wagner published in Dujardin's journal in January 1886, where Wagner's music is described as "mal tu par l'encre même en sanglots sibyllins" ("badly silenced by the ink itself in Sibylline sobs") (OC, p. 71). As we shall see, however, the relation between music and poetry suggested in "Art for Everyone" had by then been reversed. [End Page 14]Unlike most of his circle, Mallarmé was no Wagnerite; his "Rêverie," like his sonnet, expresses reluctant praise and reflects a certain professional jealousy. The theater had long been Mallarmé's chief preoccupation, as it had been for so many nineteenth-century writers who would be forced to make their reputation in other genres. The unfinished poem "Hérodiade," which occupied him throughout his life, took the form of a drama, and an early version of the "Après-midi d'un faune" had actually been presented to a theater director. References to music in Mallarmé's writings increase in number and specificity after 1885, and it is not unreasonable to assume that for him the prime representative of "music" in this period was Wagner. However much Mallarmé's own theater had become internalized and idealized, Wagner's theatrical success, as well as his near-deification by friends and disciples like Dujardin or Villiers de l'Isle-Adam, could not leave the poet indifferent. II What I would like to explore, however, is something more fundamental than the personal equation. Mallarmé's rivalry with Wagner over the theatrical center of culture is the rivalry of two arts and their respective means. What makes Mallarmé's critique of Wagner of particular interest is the exemplary rigor of the former's artistic intentions. Mallarmé's poems are a series of attempts to produce literary form with a minimum of figural content. Each poem has been submitted, so to speak, to Ockham's razor. The ultimate aim of this labor may be described as the discovery of the originary scene of poetry itself, the minimal sine qua non of representation, and therefore of humanity. 3 On the contrary, Wagner did not shrink from saturating the figural imagination in the pursuit of his totalizing aims. The confrontation reveals that musical maximalism in the service of national myth becomes a threat to what we may call, from Mallarmé's minimalist perspective, the anthropological mission of true art.Mallarmé held no particular brief for the theater of words; his tastes in performance went rather to the ballet, or to the mime-show, the subject of one of his most aesthetically interesting reflections. 4 Mallarmé anticipated 20th-century dramaturgy in seeing the theater not as a place for ratiocination and... (shrink)

In lieu of an abstract, here is a brief excerpt of the content:THE ORIGIN OF LANGUAGE: VIOLENCE DEFERRED OR VIOLENCE DENIED? Eric Gans University ofCalifornia—Los Angeles ~P ecently I was asked to review applicants at UCLA for a XVpostdoctoral fellowship. The competition was based, along with the usual CV and recommendation letters, on a project proposal relevant to this year's topic: the sacred. There were some sixty applicants working in the modern period since 1800; these new PhD's included literary scholars, (...) philosophers, historians, a few anthropologists, even a musicologist. I was taken aback to discover that not a single one ofthese projects made reference to the name or ideas of René Girard. When I remarked on this to the director ofthe program, a professor ofEnglish with a solid background in philosophy and literary theory, he offered the explanation that these ideas had had a vogue twenty years ago, but were no longer in fashion today. However exaggerated and shortsighted it may be, I take this judgment on the part ofan astute and reasonably unbiased observer as a call to action. Like it or not, the academic world, the university, is the center of American intellectual life. The ideas that motivate COV&R emerged from the university and, however powerful they may become and remain outside it, it is important for their survival that they retain their visibility within it. Thus it is important that we put aside any differences that may divide us in the pursuit ofthis goal that I know we all share. I will return to this point at the end of my talk. What is the origin of language? This question is not only one of formulating hypotheses about the origin, but ofdeciding what it is that we mean by the question itself. Recent advances in neuroscience, cognitive 2 Eric Gans science, speech physiology, paleontology, primatology, linguistics, and related fields make this question both easier and harder to answer than when I wrote The Origin ofLanguage over twenty years ago. I can say at the outset that nothing I have learned in the course of my research dissuades me as a humanist from venturing into an area in which the dominant voices are no longer those of linguists and prehistorians, but those of neuroscientists. As they have always done, scientific advances permit those concerned with the human, "anthropologists" in the broadest sense of the term, to redraw the boundaries of the domain within which anthropological reflection truly belongs. This position is not one widely held by the scientists themselves, who generally share an Enlightenment view for which all thinking not subject to scientific method, particularly that of religion, is a primitive survival condemned to, and deserving of, the fate of alchemy and Aristotelian cosmology. In this view, my—I think I can say, "our"—kind ofanthropology is not a respectable field of inquiry at all. The hypothetical attribution of an originary function to an event or scene considered memorable in itself is not-yet-understood as a necessary methodological tool in the human sciences. Yet a scientific method expanded to include events would not have to put religion within brackets as an expression of the irrational or explain it by an ad hoc theory of psychological expediency, but would begin to integrate within itself the understanding of the human that it has been the historical function of religion to provide. I do not think we need accept the Enlightenment vision ofhistory as the story ofthe continued advance ofscience into domains progressively vacated by unscientific thought. No doubt we no longer rely on religion to supply the basis for cosmology or for natural science in general. And as our knowledge ofthe brain continues to progress, it may no longer be necessary to rely on metaphysical philosophy in order to understand the processes of language and thought. But human culture is not centrally concerned with natural phenomena or even with logic or linguistic structure. It is concerned with the regulation ofhuman interaction, with ethics, and however much science can help provide ethical thought with options, it can never usurp its central cultural function. This last point is usually expressed by the old saw that you can't get to "ought" from "is." Science tells us how it is, not how... (shrink)

Thomas Aquinas has argued that the passion of hope is the movement of the sensitive appetite and the first of the irascible passion. The first part of the article aims to explore the cause and the mechanism of the passion of hope, and tries to clarify the relationship between the passion of hope and the perception. In human beings, it is possible that the passion of hope is caused by false judgement of the perception, which will lead to the result (...) of false hope. In Aquinas’s argument, the problem of false hope could be solved through the moral virtue and the prudence. In the second part of this article, the aim is to analyse how the virtue of magnanimity, humility and the prudence work impact on the passion of hope and perfect it.Contribution: This research concentrates on the topic of the passion of hope of Thomas Aquinas, and provides a new perspective on the understanding of the relationship between the passion and the virtue. (shrink)

The micro-level corporate social responsibility (CSR) literature has underscored the economic benefits of an organization's CSR investments, such as bolstering employees' organizational commitment and improving work performance. Yet, research on the potential influence of CSR in fostering socially oriented outcomes among employees has been rather scarce. This study aims to investigate the influence of CSR on employees' internal whistleblowing behaviors and the underlying mechanisms. A three-time-point survey was distributed across the service, manufacturing, construction, and financial insurance industries in Chinese enterprises. (...) The findings reveal that both internal and external CSR positively impact employees' internal whistleblowing behaviors through the mediating role of moral courage, with internal CSR demonstrating a stronger effect. Organizational loyalty positively moderates the mediating role of moral courage in the relationship between internal CSR/external CSR and internal whistleblowing behaviors. Theoretically, this study presents a pioneering endeavor in establishing the link between CSR and employees' internal whistleblowing behaviors, underscoring the significant role that employees' perceptions of CSR play in enhancing societal well-being and ethical governance. Besides contributing to the micro-level CSR literature, this study also provides practical insights for organizations seeking to leverage CSR as a tool for promoting employees' ethical conduct. (shrink)

Semi-compatibilists intend to reconcile moral responsibility with causal determinism, even if determinism is incompatible with freedom to do otherwise. For them, moral responsibility does not require free will, which is not a necessary condition for moral responsibility. They agree with the view that causal determinism is incompatible with free will. Free will is incompatible with determinism as well as moral responsibility. Both compatibilists and semi-compatibilists argue for the compatibility between determinism and moral responsibility. However, the latter fails to prove sufficiently (...) the reason why determinism is compatible with moral responsibility. (shrink)

Ben shu fen wu ge zhuan ji,Xuan lu le wang wei guang,Zhang quan jing,Tian xin ming,Liang zhu,Li shen ming,Liu run wei,Zhou xin cheng deng fa biao zai deng qi kan shang de pi pan li shi xu wu zhu yi de wen zhang,Zhi zai yin dao guang da dang yuan gan bu shen ke ren shi li shi xu wu zhu yi de wei hai,Shi zhong jian chi wei wu shi guan,Jian jue fan dui li shi xu wu zhu yi.

When we say “I know why he was late”, we know not only the fact that he was late, but also an explanation of this fact. We propose a logical framework of “knowing why” inspired by the existing formal studies on why-questions, scientific explanation, and justification logic. We introduce the Kyi\documentclass[12pt]{minimal} \usepackage{amsmath} \usepackage{wasysym} \usepackage{amsfonts} \usepackage{amssymb} \usepackage{amsbsy} \usepackage{mathrsfs} \usepackage{upgreek} \setlength{\oddsidemargin}{-69pt} \begin{document}$${{\mathcal {K}}{}\textit{y}}_i$$\end{document} operator into the language of epistemic logic to express “agent i knows why φ\documentclass[12pt]{minimal} \usepackage{amsmath} \usepackage{wasysym} \usepackage{amsfonts} \usepackage{amssymb} \usepackage{amsbsy} \usepackage{mathrsfs} (...) \usepackage{upgreek} \setlength{\oddsidemargin}{-69pt} \begin{document}$$\varphi $$\end{document}” and propose a Kripke-style semantics of such expressions in terms of knowing an explanation of φ\documentclass[12pt]{minimal} \usepackage{amsmath} \usepackage{wasysym} \usepackage{amsfonts} \usepackage{amssymb} \usepackage{amsbsy} \usepackage{mathrsfs} \usepackage{upgreek} \setlength{\oddsidemargin}{-69pt} \begin{document}$$\varphi $$\end{document}. We obtain two sound and complete axiomatizations w.r.t. two different model classes depending on different assumptions about introspection. Finally we connect our logic with justification logic technically by providing an alternative semantics and an in-depth comparison on various design choices. (shrink)

Conscious states—state that there is something it is like to be in—seem both rich or full of detail and ineffable or hard to fully describe or recall. The problem of ineffability, in particular, is a longstanding issue in philosophy that partly motivates the explanatory gap: the belief that consciousness cannot be reduced to underlying physical processes. Here, we provide an information theoretic dynamical systems perspective on the richness and ineffability of consciousness. In our framework, the richness of conscious experience corresponds (...) to the amount of information in a conscious state and ineffability corresponds to the amount of information lost at different stages of processing. We describe how attractor dynamics in working memory would induce impoverished recollections of our original experiences, how the discrete symbolic nature of language is insufficient for describing the rich and high-dimensional structure of experiences, and how similarity in the cognitive function of two individuals relates to improved communicability of their experiences to each other. While our model may not settle all questions relating to the explanatory gap, it makes progress toward a fully physicalist explanation of the richness and ineffability of conscious experience—two important aspects that seem to be part of what makes qualitative character so puzzling. (shrink)

Hui Shi (370-310B.C.E.?) is a unique one among the pre-Qin scholars. The object and orientation of his scholarship emphasized on “chasing after the materials” or the research for objective knowledge of natural things. He shows a tendency of tolerating and advocating diversity and variety, and intentionally pursuing new and unusual ideas. In certain degree he judges the value of knowledge by its truthfulness rather than its usefulness. As pointed out by Wing-tsit Chan, Hui shi represents a “tendency in ancient China (...) toward intellectualism for its own sake”. (shrink)

I argue that the last reflections of merleau-ponty published in his working notes ``the visible and the invisible'' is a programme for an embodied phenomenology. the aim of this programme is the overcoming of metaphysics, epitomized in subject-object dualism. the dissociated look of metaphysics results in a conceptualization of the world. philosophers must return from this flight from their bodies to the flesh of their existential situation to recover the ``things themselves''.

The duties that Gandhi believed we should follow came chiefly from the Jain religion, whose main precept is ahimsa—perhaps the only word I understood in the second musical piece performed for us earlier by Sudha Ragunathan. Ahimsa means non-harm or nonviolence, for which we gather here today. Another important precept for Gandhi and the Jains is Truth. But it is important to understand why Gandhi himself attached so much importance to these precepts of nonviolence and Truth. Gandhi said, "God is (...) Truth, Truth is God." And he meant that quite literally. He believed that God comprised all of reality, that reality comprised Truth, and that to understand all of reality was to realize God. He believed that we should pursue God, pursue Truth. (shrink)

Although a large number of literatures have explored the relationship between electronic communication during nonwork time and individual perception and behavior under the Western culture background, we still have some limitations on this topic under the cultural background of collectivism, dedication and “Guanxi” in China. Different from Western organizations, Chinese employees tend to put work first and are more inclusive of handling work tasks during nonwork time. This type of communication during nonwork time can significantly affect employees’ cognition, emotion and (...) behavior. From the perspective of Job Demands-Resources theory, this study constructs a double-edged model between electronic communication during nonwork time and employee withdrawal behavior. Sample data were collected from 516 employees with clear working time boundaries in China. The results indicate that electronic communication during nonwork time has a U-shaped effect on employee withdrawal behavior and an inverted U-shaped effect on employee’s cognition, namely job engagement. Job engagement plays a mediating role between them. Moreover, regulatory emotional self-efficacy has a moderating effect on the relationship between electronic communication during nonwork time and job engagement. These findings not only provide theoretical and practical implications for managers and employees on how to reduce withdrawal behaviors, but also advance our understanding of electronic communication during nonwork time in Chinese cultural context. (shrink)

Recently, several studies have demonstrated that tetracyclines, the antibiotics most intensively used in livestock and that are also widely applied in biomedical research, interrupt mitochondrial proteostasis and physiology in animals ranging from round worms, fruit flies, and mice to human cell lines. Importantly, plant chloroplasts, like their mitochondria, are also under certain conditions vulnerable to these and other antibiotics that are leached into our environment. Together these endosymbiotic organelles are not only essential for cellular and organismal homeostasis stricto sensu, but (...) also have an important role to play in the sustainability of our ecosystem as they maintain the delicate balance between autotrophs and heterotrophs, which fix and utilize energy, respectively. Therefore, stricter policies on antibiotic usage are absolutely required as their use in research confounds experimental outcomes, and their uncontrolled applications in medicine and agriculture pose a significant threat to a balanced ecosystem and the well‐being of these endosymbionts that are essential to sustain health.Also watch theVideo Abstract. (shrink)

This project examines the practice of taking red-envelope cash in contemporary Chinese journalism, which involves journalists accepting cash wrapped in an envelope that is provided by sources or other social agents. On the basis of focus group interviews, in-depth interviews, and personal communication, this project brings journalists’ perceptions on this practice to the fore. Journalists predominantly attribute the practice to Chinese cultural factors, especially the Chinese emphasis on guanxi. However, this research argues that culture alone is an insufficient explanation. This (...) project incorporates sociological studies of “informal relationships” to enrich our understanding of the practice. (shrink)

The Alexandra District Ambulance Service is the only volunteer-based ambulance service in Victoria, Australia. It provides an opportunity to reflect on the ethical issues surrounding the delivery of ambulance service by volunteers, and its impact on the community.

Individualism is not only a Western tradition. In the Zhuangzi we can also identify some elements which may be appropriately attributed to “individualism.” However, due to its particular cultural and philosophical background, Zhuangzian individualism has unique characteristics, which distinguish it from the variety of other individualist thoughts that have emerged in the West. Zhuangzi has a dynamic and open view on individual “self,” considering individuals as changing and unique beings rather than fixed and interchangeable “atoms”; he sets the unlimited Dao (...) as the ultimate source for individuals to conform to, thus releasing individual mind into a realm of infinite openness and freedom. The Zhuangzian individualism is “inward” rather than “outward,” concentrating on individual spirit rather than material interests and rights in social reality. The individualism in the Zhuangzi provides a spiritual space for the development of individuality in ancient China. It also provides an alternative understanding of individual as an existence. (shrink)

Critical Discourse Analysis has excelled with its functional and ideological analysis of socio-political texts. Its capacities and achievements notwithstanding, this tradition is constituted of Western concepts, values, ways of thinking, analytic tools and topics of interest; such becomes problematic when universalised and globalised in international academic discourse. It is against this backdrop of cultural and intellectual tension that a culturally conscious and critical paradigm of discourse and communication research is emerging: Cultural Discourse Studies. It is manifested in the forms of (...) participation by searchers from the Developing World in significant proportions, development of locally grounded, globally minded research frameworks; and a growing multicultural awareness in the discipline. Inspired by Third World experiences, aspirations and scholarships on the one side and drawing on culturally critical insights in the human and social sciences on the other side, this multicultural scholarship endeavours to deconstruct ethnocentrism, construct culturally diversified modes of research and propel intercultural dialogue and debate in the discipline, all with a view to enhancing human cultural coexistence, harmony and prosperity. One exemplar of this new trend is Chinese Discourse Studies, characterised by a holistic philosophy, equilibrium and discrepancy theory, all-encompassing methodology and development-minded research agenda. (shrink)

On the concept of self; study based on Vedic literature.

Due to the differences of languages, “ontology” in its original Western sense had not been conceptualized in ancient China. The most prominent and unique feature of Confucian philosophy in early ancient China is “Zhongtaology” instead of “ontology”. Zhongtaology is the philosophical inquiring for the way of “Zhong”, which is based on all the primordially related semantic meanings embodied in the Chinese character “zhong”. Zhongtaological philosophy indicates an association between human beings and their world, a coincidence between subjectivity and objectivity, a (...) harmony of internal world and external world, an intersubjective perspective between self and others, an equilibrium among different ideas and divergences. Zhongtaology advocates inclusiveness and harmony when dealing with conflicts and contradictions. The rich historical and cultural background of Zhongtaology enriches it with profound philosophic significance, and makes it a general philosophical methodology of Confucianism. Zhongtaology not only provides a Confucian approach to some fundamental ontological and epistemological issues, a philosophical foundation for establishing ethical norms, moral standards, social justice and political principles, but also provides an angle to understand certain aspects of Chinese way of life. (shrink)

This article analyzes Xueji and discusses some of the myths and facts in Western perceptions of Chinese educational practice. It also looks at the similarities and contrasts between Eastern and Western conceptions of teaching and learning. A careful study of Xueji will help in understanding some common Western misunderstandings and misperceptions of Chinese pedagogic practices, in particular, the views that Chinese educational practices and ideas are authoritarian, encourage obedience to authority over individual inquiry, promote memorization over comprehension, and are non-individualized (...) to the point of encouraging uniformity over diversity. A better understanding of the classical Chinese approach to learning and teaching will foster a deeper understanding of the nature of pedagogic practices. Such an understanding will enable us to make a better assessment of the similarities and differences between Chinese and Western conceptions of learning and teaching with a view to sharing ideas from both cultural and philosophical perspectives. Throughout the discussion, this article will seek insights for teaching and learning today in a global context. (shrink)