Macau, as a society, is a crossroads where East–West encounters have been taking place for centuries. This paper examines some of the contemporary issues and implications for moral education. After a brief introduction to the social background of Macau, the paper describes the characteristics of Macau's education in general and the development of its moral education in particular. This has taken place in the context of the strong influences on morality of both Catholicism and Confucianism. An outline of the current (...) curriculum of moral and civic education is followed by a critical appraisal of its implementation over the last few years. By means of this case study of Macau, the paper argues that a communitarian‐oriented morality in Macau is justified, and it also suggests how, by turning attention to its history, a minimal set of values can be constructed for Macau's particular social setting. Finally, some further educational challenges for Macau's future moral and civic education are reviewed. (shrink)

Some studies show that athlete students are more likely to engage in health-risk behaviors with negative health consequences, while others suggest that they lead a healthier life than their non-athlete peers. Given these inconsistent results, this study aims to compare health behaviors, depression, and perceived health status between athlete and non-athlete students, and explore the associations between health behaviors and health outcomes. An online questionnaire survey including Heath Habits Scale for five health-risk behaviors and five health-promoting behaviors, Patient Health Questionnaire-9, (...) and 5-point scale for perceived health status was conducted in Beijing Sports University in March 2021. Data from 372 athlete students and 252 non-athlete students aging from 18 to 22 were included in this study. Chi-squared tests and t-tests were used to determine differences between athlete and non-athlete samples, and logistic regression analyses were conducted to examine the associations of health behaviors with depression and perceived health status. The significance level was p < 0.05. The results show that compared with non-athlete students, athlete students perform better in health habits, report lower proportion of depression and higher proportion of good health. Health behaviors, such as getting adequate sleeping, participating in vigorous physical activity, overeating, and smoking, were significantly associated with health outcomes of athlete students. The findings may contribute to the better understanding of health behaviors in athlete students and warrant continued attention on mental health and health habits in this population. (shrink)

A major problem posed by cases of self-deception concerns the inconsistent behavior of the self-deceived subject (SDS). How can this be accounted for, in terms of propositional attitudes and other mental states? In this paper, we argue that key problems with two recent putative solutions, due to Mele and Archer, are avoided by “the shifting view” that has been advanced elsewhere in order to explain cases where professed beliefs conflict with actions. We show that self-deceived agents may possess highly unstable (...) degrees of belief concerning the matters about which they are self-deceived. (shrink)

Tamar in Genesis 38.6–30 has conventionally been interpreted as either a righteous woman who restored the discontinuity of the line of Judah or a wicked woman who employed wit and cunningness to achieve her desired ends. This paper tries to reinterpret Tamar’s act by taking account of imagination, and the women’s perspective and experiences.

The Humility Thesis is a persistent thesis in contemporary metaphysics. It is known by a variety of names, including, but not limited to, Humility, Intrinsic Humility, Kantian Humility, Kantian Physicalism, Intrinsic Ignorance, Categorical Ignorance, Irremediable Ignorance, and Noumenalism. According to the thesis, we human beings, and any knowers that share our general ways of knowing, are irremediably ignorant of a certain class of properties that are intrinsic to material entities … Continue reading Humility Regarding Intrinsic Properties →.

In this paper, we describe four broad ‘meta-methods’ employed in scientific and philosophical research of qualia. These are the theory-centred metamethod, the property-centred meta-method, the argument-centred meta-method, and the event-centred meta-method. Broadly speaking, the theory-centred meta-method is interested in the role of qualia as some theoretical entities picked out by our folk psychological theories; the property-centred meta-method is interested in some metaphysical properties of qualia that we immediately observe through introspection ; the argument-centred meta-method is interested in the role of (...) qualia in some arguments for non-physicalism; the event-centred metamethod is interested in the role of qualia as some natural events whose nature is hidden and must be uncovered empirically. We will argue that the event-centred metamethod is the most promising route to a comprehensive scientific conception of qualia because of the flexibility of ontological and methodological assumptions it can provide. We also reveal the hidden influences of the different meta-methods and in doing so show why consideration of meta-methods has value for the study of consciousness. (shrink)

Purpose This study aims to develop an interdisciplinary political theory of data justice by connecting three major political theories of the public good with empirical studies about the functions of big data and offering normative principles for restricting and guiding the state’s data practices from a public good perspective. Design/methodology/approach Drawing on three major political theories of the public good – the market failure approach, the basic rights approach and the democratic approach – and critical data studies, this study synthesizes (...) existing studies on the promises and perils of big data for public good purposes. The outcome is a conceptual paper that maps philosophical discussions about the conditions under which the state has a legitimate right to collect and use big data for public goods purposes. Findings This study argues that market failure, basic rights protection and deepening democracy can be normative grounds for justifying the state’s right to data collection and utilization, from the perspective of political theories of the public good. The state’s data practices, however, should be guided by three political principles, namely, the principle of transparency and accountability; the principle of fairness; and the principle of democratic legitimacy. The paper draws on empirical studies and practical examples to explicate these principles. Originality/value Bringing together normative political theory and critical data studies, this study contributes to a more philosophically rigorous understanding of how and why big data should be used for public good purposes while discussing the normative boundaries of such data practices. (shrink)

Russellian monism – an influential doctrine proposed by Russell (1927/1992) – is roughly the view that the natural sciences can only ever tell us about the causal, dispositional, and structural properties of physical entities and not about their categorical properties, and, moreover, that our qualia are constituted by categorical properties. Recently, Stoljar (2001a, 2001b), Strawson (2008), Montero (2010, 2015), Alter and Nagasawa (2012), and Chalmers (2015) have attempted to develop this doctrine into a version of physicalism. Russellian monism faces the (...) so-called combination problem, according to which it is difficult to see how categorical properties could collectively constitute qualia. In this paper, I suggest that there is an insufficiently discussed aspect of the combination problem which I call the difference-maker problem. Taking the difference-maker problem into account, I argue that the combination problem – whether or not it can be solved – results in a dilemma for the project of developing Russellian physicalism. That is, Russellian monism is either physicalistically unacceptable or it is implausible; hence, Russellian monism and physicalism are incompatible. (shrink)

Because of the importance of Confucian doctrines in shaping ethical business practices under Chinese leadership, revealing the roles of other Chinese ethical doctrines in modern Chinese leadership is informative. A thorough understanding of the ethical foundations of Chinese leadership is necessary for fruitful interaction with Chinese leaders, according to cultural fit theory. The present study illustrates the philosophical foundations of business management, based on dialogues with five eminent corporate executive officers (CEOs). It reveals that the CEOs practice a style of (...) Chinese leadership synthesizing Confucian, Daoist, Mohist, and Legalist doctrines. The Confucian doctrines advocate benevolence, harmony, learning, loyalty, righteousness, and humility. They are the most prevalent tenets that support paternalism and collectivism. The Daoist doctrines emphasize flexibility and reversion (e.g., the principle that the weak can defeat the strong). They bolster the leader’s forbearance. The Mohist doctrines underpin thrift and working with the masses whereas the Legalist doctrines inculcate self-control and innovativeness. Hence, contemporary Chinese leadership does not rely exclusively on Confucian ethics and this reflects evolution over 1000s of years. (shrink)

Because of the importance of Confucian doctrines in shaping ethical business practices under Chinese leadership, revealing the roles of other Chinese ethical doctrines in modern Chinese leadership is informative. A thorough understanding of the ethical foundations of Chinese leadership is necessary for fruitful interaction with Chinese leaders, according to cultural fit theory. The present study illustrates the philosophical foundations of business management, based on dialogues with five eminent corporate executive officers. It reveals that the CEOs practice a style of Chinese (...) leadership synthesizing Confucian, Daoist, Mohist, and Legalist doctrines. The Confucian doctrines advocate benevolence, harmony, learning, loyalty, righteousness, and humility. They are the most prevalent tenets that support paternalism and collectivism. The Daoist doctrines emphasize flexibility and reversion. They bolster the leader's forbearance. The Mohist doctrines underpin thrift and working with the masses whereas the Legalist doctrines inculcate self-control and innovativeness. Hence, contemporary Chinese leadership does not rely exclusively on Confucian ethics and this reflects evolution over 1000s of years. (shrink)

Russellian monism—an influential doctrine proposed by Russell (The analysis of matter, Routledge, London, 1927/1992)—is roughly the view that physics can only ever tell us about the causal, dispositional, and structural properties of physical entities and not their categorical (or intrinsic) properties, whereas our qualia are constituted by those categorical properties. In this paper, I will discuss the relation between Russellian monism and a seminal paradox facing epiphenomenalism, the paradox of phenomenal judgment: if epiphenomenalism is true—qualia are causally inefficacious—then any judgment (...) concerning qualia, including epiphenomenalism itself, cannot be caused by qualia. For many writers, including Hawthorne (Philos Perspect 15:361–378, 2001), Smart (J Conscious Stud 11(2):41–50, 2004), and Braddon-Mitchell and Jackson (The philosophy of mind and cognition, Blackwell, Malden, 2007), Russellian monism faces the same paradox as epiphenomenalism does. I will assess Chalmers’s (The conscious mind: in search of a fundamental theory. Oxford University Press, New York, 1996) and Seager’s (in: Beckermann A, McLaughlin BP (eds) The Oxford handbook of philosophy of mind. Oxford University Press, New York, 2009) defences of Russellian monism against the paradox, and will put forward a novel argument against those defences. (shrink)

The disciplinary characterisation (DC) is the most popular approach to defining metaphysical naturalism and physicalism. It defines metaphysical naturalism with reference to scientific theories and defines physicalism with reference to physical theories, and suggests that every entity that exists is a posited entity of these theories. DC has been criticised for its inability to solve Hempel’s dilemma and a list of problems alike. In this paper, I propose and defend a novel version of DC that can be called a historical (...) paths approach. The idea is (roughly) that metaphysical naturalism can be defined with reference to the historical ideas that current scientific ideas descend from. I argue that it is not rendered implausible by the above problems, and hence that DC is more defensible and attractive than it may first appear. I then argue that the approach also provides a useful framework for the naturalisation of the philosophy of mind and phenomenology. (shrink)

Alexander Bird (2001; 2002; 2007) offers a powerful argument showing that, regardless of whether necessitarianism or contingentism about laws is true, salt necessarily dissolves in water. The argument is that the same laws of nature that are necessary for the constitution of salt necessitate the solubility of salt. This paper shows that Bird’s argument faces a serious objection if the possibility of emergentism – in particular, C. D. Broad’s account – is taken into account. The idea is (roughly) that some (...) emergent laws in some possible worlds may disrupt the solubility of salt without disrupting its constitution. (shrink)

Monism is our name for a range of views according to which the connection between dispositions and their categorical bases is intimate and necessary, or on which there are no categorical bases at all. In contrast, Dualist views hold that the connection between dispositions and their categorical bases is distant and contingent. This paper is a defence of Monism against an influential conceivability argument in favour of Dualism. The argument suggests that the apparent possibility of causal behaviour coming apart from (...) categorical bases is best explained by Dualism. We argue that Monism can explain the apparent possibility as well, if we take metaphysically alien laws — namely, laws whose metaphysical nature is alien to the actual world — into account. (shrink)

ABSTRACT Lewtas [2017] recently articulated an argument claiming that emergent conscious causal powers are impossible. In developing his argument, Lewtas makes several assumptions about emergence, phenomenal consciousness, categorical properties, and causation. We argue that there are plausible alternatives to these assumptions. Thus, the proponent of emergent conscious causal powers can escape Lewtas’s challenge.

For scholars, practitioners, and legislators concerned about sexual minority adolescents, one of the main goals is to create more positive and inclusive learning environments for this minority group. Numerous factors, such as repeated patterns of homophobic bullying by classmates and others in school, have been a significant barrier to achieving this goal. In addition, lesbian, gay, bisexual, transgender, and queer adolescents encounter substantial inequality across a broad spectrum of wellbeing and education consequences. Compared with their heterosexual counterparts, LGBTQ adolescents experience (...) more anxiety, depression, suicidal thoughts, antisocial behavior, poorer academic performance, less school attachment and protection, and a weaker desire to finish their studies. Such discrepancies based on gender and sexuality were linked to more maltreatment encountered by LGBTQ adolescents. It is crucial to recognize the backgrounds and expectations of LGBTQ adolescents to offer them the best resources. To overcome the inequality and obstacles faced by these LGBTQ adolescents, it is essential to examine tools and techniques that can be utilized. This study examined the literature that explains why society fails to provide enough support to LGBTQ students. Specifically, mechanisms explaining how LGBTQ adolescents interact with others in the learning environment and how such discrepancies arise will be examined. Following that, violence and prejudice, which are fundamental causes of psychological problems among LGBTQ adolescents, will be explored. This review paper thus provides supportive strategies for schools to develop more inclusive learning environments for LGBTQ adolescents. (shrink)

A large body of research links testosterone and cortisol to male-male competition. Yet, little work has explored acute steroid hormone responses to coalitional, physical competition during middle childhood. Here, we investigate testosterone, dehydroepiandrosterone, androstenedione, and cortisol release among ethnically Chinese boys in Hong Kong, aged 8–11 years, during a soccer match and an intrasquad soccer scrimmage, with 63 participants competing in both treatments. The soccer match and intrasquad soccer scrimmage represented out-group and in-group treatments, respectively. Results revealed that testosterone showed (...) no measurable change. DHEA increased during both treatments in the majority of participants and the degree of change had no relation to independent variables or covariate measures. Most boys experienced androstenedione increases during match play, but no significant differences during the intrasquad soccer scrimmage competitions. The magnitude of change differed significantly between treatments and was positively associated with age. These latter findings suggest boys’ androstenedione responses may be sensitive to competitor type. For most subjects, cortisol significantly increased during match play, decreased during the intrasquad soccer scrimmage, and differed significantly between treatments, suggesting each treatment promoted a different psychological state among competitors. Cortisol/DHEA molar ratio decreased during the intrasquad scrimmage, suggestive of a more relaxed mental state. These data shed new light on potential proximate mechanisms associated with coalitional competition among prepubescent boys, with relevance to adrenarche and life history theory. (shrink)

In this paper we describe a few interrelated issues for validating theories that posit levels of consciousness. First, validating levels of consciousness requires consensus about the ordering of conscious states, which cannot be easily achieved. This problem is particularly severe if we believe conscious states can be irreducibly smeared over time. Second, the relationship between conscious states is probably sometimes intransitive, which means levels of consciousness will not be amenable to a single continuous measure. Finally, even if a multidimensional approach (...) to levels of consciousness is adopted, we argue that there are further problems for its validation. (shrink)

BackgroundBreast cancer patients are at elevated risk of depression during treatment, thus provoking the chance of poor clinical outcomes. This retrospective cohort study aimed to investigate whether integrating Chinese herbal medicines citation into conventional cancer therapy could decrease the risk of depression in the long-term breast cancer survivors.MethodsA cohort of patients aged 20–70 years and with newly diagnosed breast cancer during 2000–2008 was identified from a nationwide claims database. In this study, we focused solely on survivors of breast cancer at (...) least1 year after diagnosis. After one-to-one matching for age, sex, and baseline comorbidities, breast cancer patients who received and did not receive CHM treatment were enrolled. The incidence rate and hazard ratio citation for depression between the two groups was estimated at the end of 2012. A Cox proportional hazard model was constructed to examine the impact of the CHM use on the risk of depression.ResultsDuring the study period, the incidence rate of depression was significantly lower in the treated cohort than in the untreated cohort [8.57 compared with 11.01 per 1,000 person-years citation], and the adjusted HR remained significant at 0.74 in a Cox proportional hazards regression model. The corresponding risk further decreasing to 43% among those using CHM for more than 1 year.ConclusionFinding from this investigation indicated that the lower risk of depression observed in breast cancer patients treated with CHM, suggesting that CHM treatment should be considered for disease management toward breast cancer. Yet, the optimal administered dose should be determined in further clinical trials. (shrink)

ObjectiveThis study aimed to analyze the hearing improvement and prognosis factors of idiopathic sudden sensorineural hearing loss in different ages with initial total hearing loss.MethodsWe reviewed the medical records of 5,711 hospitalized patients with ISSNHL from 2016 to 2021 in our center. All of the patients had been treated with uniform combination drug therapy. After excluding the patients with initial partial hearing loss and those diagnosed with clear etiology, 188 patients were enrolled in this study and divided into six age (...) groups. In all groups, decreases in pure-tone average 1 month posttreatment, effective rate, and clinical characteristics were analyzed.ResultsAmong the 188 enrolled patients, 86% had vertigo. Complete recovery was seen in 0.5% of patients, and marked recovery was seen in 43% of patients. The mean 1 month posttreatment PTAs were as follows: 18–30 years: 80 ± 7.5 dB; 31–40 years: 100 ± 9.0 dB; 41–50 years: 99 ± 8.3 dB; 51–60 years: 101 ± 8.6 dB; 61–70 years: 96 ± 9.6 dB; and ≥ 71 years: 88 ± 13.0 dB. Compared with the other groups, the 18–30- years group showed better recovery of hearing threshold in five frequencies, and the recovery of hearing threshold at 0.25 and 0.5 Hz was better than the recovery at 1, 2, and 4 kHz. According to the results of the chi-square test statistical analysis, vertigo and comorbidities were associated with a poor prognosis of ISSNHL.ConclusionIn summary, the treatment outcomes of patients with ISSNHL with initial total hearing loss were poor. There was a significant age-related difference with respect to marked recovery 1 month posttreatment, and the 18–30- years group showed better recovery than the other age groups. (shrink)

Ben shu jie shao le liang shu ming xian sheng shi shang ge shi ji de zhong guo wen hua ming ren zhi yi, Shi 20 shi ji xin ru jia de kai chuang zhe, Shi si xiang jia, Zhe xue jia, Jiao yu jia, You shi po you ying xiang de she hui huo dong jia. You qi ta de du te de si xiang he xue shi, Ta de te li du xing de kan ke ren sheng jing (...) li, Yi bei zi jian chi jiang zhen hua, Shi bu tong xun chang de, Ye shi ruo gan tong shi dai de zhi ming ren shi suo bu ke qi ji de. (shrink)

Ben shu quan mian chan shu zhu xi de li xue yu ke xue si xiang,Te bie jiu zhu xi zhong shi zi ran yan jiu,Shen ru ke xue tan suo,Chuang xin ke xue si xiang,Chuan bo zi ran zhi shi yi ji zhu xi li xue de ke xue jia zhi zhan kai ju ti de lun shu,Chong fen ken ding zhu xi ke xue si xiang dui yu hou shi ke ji fa zhan de zhong yao zuo (...) yong,Yi qi dui jin tian de ke ji yu wen hua de fa zhan zhu ru yuan tou huo shui. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Humaneness and Justice in the Analects:On Tao Jiang's Origins of Moral-Political Philosophy in Early ChinaHagop Sarkissian (bio)IntroductionOne of the central themes of Tao Jiang's Origins of Moral-Political Philosophy in Early China is the contestation of the values of partialist humaneness and impartialist justice across diverse thinkers and texts throughout the classical period. His departure point is the Analects, which displays a keen awareness of the difficulties in balancing these (...) opposing values. Jiang's analysis of this dynamic is skillful, filled with Sinological detail and philosophical analysis.Here, I hope to add to Jiang's discussion, focusing on two broad points. First, I suggest two different interpretations of Jiang's analysis of ren 仁 as preference for kin in the Analects, and argue that one of these interpretations is more successful than the other. Second, I argue that aligning humaneness with partiality on the one hand, and justice with impartiality on the other, may obscure some of the Analect's views on these topics, even while illuminating others. In particular, I try to argue that justice cannot be understood as consisting of impartiality alone.Humaneness and JusticeJiang provides "thin or baseline definitions" of the key values of humaneness and justice so as to "schematize … competing normative values operative in the moral-political project during the classical period while … leaving room for variations on these broad underlying values among different inherited texts and the thinkers they are attributed to" (p. 35). They are as follows:[H]umaneness is understood in this book as the … natural inclination to be partial toward those who are close to us, especially our family/kin members; justice is defined here as … our exercise of impartial judgment on the merits of persons and states of affairs, especially in lieu of articulated and publicized standards and codes, irrespective of their relations to us. In other words, humaneness is partialist in nature, whereas justice is impartialist. Humaneness is understood in relational terms, whereas justice is non-relational by contrast. More importantly, precisely because of the relational nature of humaneness, [End Page 429] agent and recipient cannot be switched or substituted, whereas in justice agent and recipient are switchable and substitutable.This framework is fruitful, allowing Jiang to draw connections across texts and thinkers, highlighting aspects of the debates that too often remain hidden from view. His detailed analyses of concepts such as xiao (filial piety), jianai (impartial care), fa (objective standards), tian (Heaven), and shu (conscientious perspective taking) show how they relate to these overarching values. The schematization works, and the book repays careful reading.There are also points, however, where the alignment of humaneness with partiality on the one hand, and justice with impartiality on the other, can lead those familiar with these texts to wonder whether the presentation has, as a result, oversimplified some complex issues. I discuss two of these in what follows.Ren and PartialityJiang claims that the concept of ren in the Analects has two components or elements to it. As he puts it,[T]he way ren is articulated by Confucius, it contains both a partialist element favoring one's family and an impartialist element when dealing with others. … To put it in terms of the central terminologies employed in this book, ren in the Analects is a comprehensive category that contains the elements of both humaneness and justice.Jiang 2021, p. 53)Jiang's analysis of ren in terms of impartiality is compelling, so I will focus on the other half of the analysis—specifically, the claim that the concept of ren itself is partialistic (or, more accurately, has a notable partialist element). This claim may surprise some readers. For example, ren has often been contrasted with the partialistic xiao (filial piety) as the more impartial, public-facing virtue in Confucianism. Indeed, this contrast has been the focus of a strenuous and strident debate in Confucian ethics in modern times (see, e.g., Guo 2007; Guo 2004; Liu 2003), and has a pedigree going at least as far back as the Hou Hanshu (Chan 2004). However, such debates span multiple texts and thinkers in the Confucian tradition. We can still ask the more pointed... (shrink)

The Shao Lin Chronicles: The Wisdom of Bodhidharma is a fictional book based on the pseudo-historical account of Bodhidharma, who brought Chan Buddhism to China, and his student Hui-k'o, nicknamed "Te" in this book. Specifically, Bodhidharma takes up residence in a cave near the famous Shao Lin Monastery. Te finds Bodhidharma and begins to visit him on a regular basis, along with maintaining his regular duties as a monk, including teaching the local students about the life of Buddha. Eventually (...) Bodhidharma sends Te on a quest to retrieve living water flowing from the Mt. Niu-t'ou. On three separate ventures, young Te returns, only to have Bodhidharma scold him for not fulfilling his request, yet instruct him on the finer points of Buddhist philosophy and practice. However, on his adventures, Te encounters a young lady whose town is being controlled by an evil tyrant, a wizard and an eight-headed dragon, and a peaceful hermit. Eventually, Te must face the fact that even after learning so much and growing spiritually, he has not fulfilled Bodhidharma's request, and as a result, he has not attained enlightenment. The way in which Te's quest finally reaches its climactic conclusion is recognized in the Buddhist tradition as one of the most desperate, yet selfless acts on record. Eventually, Te paves the way for Bodhidharma to be introduced to the masters at Shao Lin. And Shao Lin, based on the teachings of Bodhidharma, eventually becomes the birthplace of martial arts and chi kung. (shrink)

Ben shu wan zheng di ti xian le yang ming xin xue"xin ji li","zhi xing he yi","zhi liang zhi"san da ming ti,Sheng dong di ji zai le yang ming xin xue li lun zai yang ming shi sheng zhi jian de gou jian he chuan bo guo cheng,Jiao wei ji zhong di zhan xian he hui ji le yang ming de xin xue si xiang ti xi,Dui yu yang ming hou xue de fa zhan chan sheng le zhi jie (...) er shen yuan de ying xiang. (shrink)

Ben shu yi dong zhong shu zi ran guan wei shi jiao,Chan shu le dong zhong shu de"tian ren gan ying"lun,"wu lei lei bi"he"xun ming de li"de fang fa lun,Yi tian wei yuan ben de yu zhou lun,"bian er you chang"de bian zheng tian dao guan,Yi ji dong zhong shu you guan yuan qi,Yin yang,Wu xing de zi ran ke xue si xiang,Zai zong ti shang ken ding le dong zhong shu zai jie shi he ren shi zi ran (...) gui lü shang de jin bu xing,Ken ding le dong zhong shu dui zhong guo gu dai zi ran ke xue de gong xian,Bing pi ping le yi wang dui dong zhong shu bu gong zheng di ping pan.Ben shu tong shi ye zhi chu le dong zhong shu de mou xie si xiang dui hou shi de fu mian ying xiang. (shrink)

Ben shu fen shang xia liang ge bu fen,Shang bian shi zhu zi yu lei wen xian yan jiu,Xia bian shi zhu zi yu lei ci hui yan jiu.Quan shu yi gong fen wei 9 zhang.Di yi zhang xu lun,Shou xian jie shao le zhu xi yu zhu zi yu lei,Qi ci jin xing le xue shu hui gu,Zong jie le jin 20 nian lai(jie zhi 2009 nian)Guo nei wai zhu zi yu lei yan jiu de sheng kuang he qu (...) de de zhu yao cheng jiu,Zui hou ti chu ben shu de yan jiu fang fa he yi yi.Di er zhang yan jiu tong xing ben zhu zi yu lei ji cheng shu zhi qian de ji ge zhong yao ban ben.Di san zhang wei zhong hua ben zhu zi yu lei yu song ke ben hui an xian sheng zhu wen gong yu lu de yi wen bi jiao.Di si zhang wei zhong hua ben zhu zi yu lei yu chao xian gu xie ben zhu zi yu lei yi wen bi jiao.Di wu zhang yan jiu zhu zi yu lei de wen xian xue jia zhi.Di liu zhang he di qi zhang ji zhong yan jiu zhu zi yu lei de fu yin ci.Di ba zhang tao lun zhu zi yu lei zhong de duo yin jie ci yu.Di jiu zhang zong jie chan shu zhu zi yu lei de yu ti te zheng,Yu yan te dian he yan jiu jia zhi. (shrink)

Ben shu dui Luling Wang xue de yan jiu, zhu yao cong yi xia liang fang mian zhan kai: shou xian, zhong dian jie shao le ti chu Luling Wang xue de li lun yi ju he Luling Wang xue fa zhan de ge ge jie duan de jie ding, te dian ji qi zhu yao de dai biao ren wu. Qi ci, ju ti lun shu le Luling Wang xue fa zhan de ge ge jie duan de zui zhu (...) yao dai biao ren wu de zhi xue li lu, xin xue si xiang, jing xue te dian. Tong guo dui Luling Wang xue zong ti shang de yan jiu, gai kuo he zheng li yi ji dui ge ge fa zhan jie duan zhu yao de dai biao ren wu Wang xue si xiang de bu tong shi jiao de tan tao chan fa, cong zong ti shang rang shi ren jiao wei xi tong de liao jie Luling Wang xue de gai mao ji qi cao chuang, fa zhan, ding sheng ji shi wei de li shi guo cheng he zhong yao dai biao ren wu de Wang xue si xiang. Tong shi, zai qian mian yan jiu de ji chu shang, dui Luling Wang xue zai Jiang you Wang xue nai zhi Yangming hou xue fa zhan guo cheng zhong de zhong yao di wei yi ji dui zhong wan Ming ru xue si xiang fa zhan de ying xiang zuo le zong jie. (shrink)

This paper offers a brief historical survey of the development of analytic philosophy in Hong Kong from 1911 to the present day. At first, Western philosophy was a minor subject taught mainly by part-time staff. After the Second World War, research and teaching in analytic philosophy in Hong Kong began to grow and consolidate with the expansion of higher-education and the establishment of new universities. Analytic philosophy has been a significant influence on comparative and Chinese philosophy and played a crucial (...) role in the teaching and promotion of critical thinking. Analytic philosophers in Hong Kong are now active participants in the global philosophical community. We review the development of analytic philosophy across the major tertiary institutions in Hong Kong and discuss some of the future challenges faced by the discipline. (shrink)

Ben shu wei "Song Ming shi qi Chang Jiang zhong you de ru xue yan jiu" cong shu zhi yi: ben cong shu shi ren wen she hui ke xue chong dian yan jiu ji di-Wuhan da xue Zhongguo chuan tong wen hua yan jiu zhong xin tou biao, jing jiao yu bu zu zhi zhuan jia ping shen tong guo, zheng shi pi zhun de jiao yu bu ren wen she hui ke xue 2001 nian du zhong da yan (...) jiu xiang mu, xiang mu pi zhun hao shi 01JAZJD720008, ding yu 2004 nian qian hou wan cheng. ke ti zu zhu chi ren wei Guo Qiyong jiao shou, "Jiangxi zhi xue"shi Zhu Xi ti chu de yi ge gai nian, zhu yao zhi chu zi yu Jiangxi Jinxi Lu shi jia zu yi men de xue shuo, qi nei he shi Lu Jiuyuan de xin xue; di 2 quan ze shi you "Song Yuan xue an" suo zai zhi Xiangshan xiong Zhangfu, Suoshan de xue shuo; di 3 quan wei Xiangshan xiong di de di zi men de si xiang. Ben shu quan mian kao cha Jiangxi zhi xue zai Song dai Chang Jiang zhong you xing qi de xue mo yuan yuan, zhu yao xue shuo, yu Luo xue Min xue Zhejiang zhu xue zhe (Lü Zuqian, Yong Shangsi xian sheng deng) zhi jian de guan xi, yi ji qi dui Wang (Yangming) xue xing qi de nei zai guan lian xing, bing yan ji dui xian dai xin ru xue de tan tao. ben shu de xie zuo jiang zhu zhong si xiang kao gu de fang fa, zai quan mian yan jiu you guan dian ji de ji chu shang, dui you guan ren wu de chu sheng di, huo dong de di qu (ru jia zu suo zai cun luo, xue zhe shu xin wang lai, jiang xue, hui jiang, shu yuan deng) jin xing shi di de kao cha, guang fan di yun yong fang zhi, nian pu, shu yuan zhi, jia pu deng cai liao, ba si xiang jia huan yuan yu ju ti huan jing zhi zhong, zai ju ti she hui de li shi de jia zu de bei jing xia kao cha qi si xiang de nei han, jie shi qi jing shen suo zai, bing jin er yin shen chu qi yi yi yu jia zhi. (shrink)

Various authors have recently expressed doubts about the public relevance of philosophy. These doubts target both academic philosophy in general and particular subfields of philosophy. This paper investigates whether these doubts are justified through two tests in which the lack of public relevance of a philosophical paper is operationalized as the degree to which that paper is isolated. Both tests suggest that academic philosophy in general is more isolated from the broader public than it should be, and confirm the hypothesis (...) that some subfields of philosophy are more isolated than others. We argue that this lack of public relevance is caused by the incentive structure of academic philosophy and discuss a range of individual-level and incentive-level solutions. (shrink)

It has recently been argued that the concept of natural kinds should be eliminated because it does not play a productive theoretical role and even harms philosophical research on scientific classification. We argue that this justification for eliminativism fails because the notion of ‘natural kinds’ plays another epistemic role in philosophical research, namely, it enables fruitful investigation into non-arbitrary classification. It does this in two ways: first, by providing a fruitful investigative entry into scientific classification; and second—as is supported by (...) bibliometric evidence—by tying together a research community devoted to non-arbitrary classification. The question of eliminativism then requires weighing off the benefits of retaining the concept against its harms. We argue that the progressive state of philosophical work on natural kinds tips this balance in favour of retaining the concept. (shrink)

This study investigates how abnormally hot temperatures affect firms’ environmental behaviors in China. We find that firms exposed to abnormally hot temperatures participate in more environmental engagement. We also find that this improvement effect is driven mainly by environmental concerns, including public concerns, CEOs, and governments. Our results remain intact after an array of robustness tests. Further analysis shows that the effect of abnormally hot temperatures on corporate environmental engagement is more pronounced in SOEs, heavily polluting firms, and firms located (...) closer to local environmental protection agencies. Based on the political pressure channel, our results indicate that the improvement effect is more prominent in politically connected firms, cities where local officials can wield more influence, local governments have larger financial slack, and local governments disclose their environmental targets. Moreover, the positive impact of environmental engagement on firm value is stronger when firms are exposed to abnormally hot temperatures. Overall, this study sheds light on the potential stimulation of firms’ environmental actions by global warming, which is yet to be fully understood. (shrink)

My paper critiques the comparability requirement that practical reason is limited by the possibility of comparing alternatives. I describe methods of reasoning that are compatible with choice between incomparable options, and discuss a mistake about intention that supports the view that comparing alternatives is the only way to choose rationally. I then explain how a model of rational choice that prescribes the comparison of alternatives invents unacceptable concepts to make comparability possible. Finally, I criticize the assumption of the unity of (...) practical reason that requires that prudential and moral choices are both made by comparing alternatives. It turns out that moral conflicts that are intractable for those who reason with a method of comparison may be resolvable by using moral reasoning that does not involve the comparison of alternatives in terms of a comprehensive value. Making room for such forms of reasoning is preferable to denying incomparability. (shrink)