The standard Lewis–Stalnaker semantics of counterfactuals, given the Strong Centering Thesis, implies that all true–true counterfactuals are trivially true. McGlynn developed a theory, based on Penczek, to rehabilitate the non-triviality of true–true counterfactuals. I show here that counterfactuals with true but irrelevant components are counterexamples to McGlynn’s account. I argue that an extended version of the connection hypothesis is sustainable, and grounds a full theory of counterfactuals explicable in a broadly standard way, if an indispensable asymmetry between semifacuals and other (...) counterfactuals is acknowledged. (shrink)

In a 2019 paper, Hausmann raised a new and interesting problem for Kripke’s account of negative existentials. He argued that Kripke’s account leads to the absurd consequence that anybody who has good reasons to believe that there are no propositions also has good reasons to believe that he or she does not exist. In this paper I propose a modified Kripkean theory, which is invulnerable to a Hausmann-like argument. As will be seen, the modified theory can be squarely justified in (...) light of the key observations behind Kripke’s original proposal. (shrink)

何定生是顧頡剛在廣州中山大學任教時的學生，早年即已有文章收錄於《古史辨》中，而享有古史辨學者的光環。一九四九年隨國民政府來臺，任教於臺大中文系。生前出版有《詩經今論》一書，收錄三篇《詩經》研究論文，為 臺灣學界所仰重。一九七○去世後，其弟子何寄澎、曾志雄整理遺稿，出版《定生論學集──詩經與孔學研究》，收錄四篇論著。《何定生著作集》即在此二書的基礎上，復廣泛蒐求其論著、書信與相關資料，編為二冊。第一冊 為《何定生著作集一：詩經、孔學及其他》，第二冊為《何定生著作集二：尚書與文法》，雖尚未能將何氏著作網羅殆盡，但已足將何氏學術的主要面向及研究精華充分展現出來。 何定生深受五四以來新文化運動的影響，繼承顧頡剛及古史辨的學風，將此學風在戰後的臺灣學界持續發皇。何定生的學問主要表現在《詩經》，強調復古解放的精神，他呼籲今日的《詩經》研究，應從清學的漢學壁壘中出來， 以復於原始的樂歌地位。他認為惟有站在《儀禮》的樂歌地位來讀《詩經》，從人性的同類意識來接觸人性，才有碰到詩人靈感的可能。.

法律文化,是各民族、各国家和各地区法律善的整体表现,涉及法制建设和法律发展的整体水平,如立法、执法、司法和守法,以及法律教育、法律职业,民众的法律意识和法律观念等的发展状态。.

本书收录的16篇文章分为两个部分:第一部分属于哲学伦理学部分,包括政治哲学、应用伦理,也涉及到宗教与形而上学;第二部分是社会史部分,解释近三千年中国社会历史方面的初步探讨。.

Shang ce. Ru xue yu si xiang -- xia ce. Qing dai xue shu si chao.

本书包括:在京西宾馆的报告;我读懂了马克思,因而反对伪科学;经验不等于实践;我的科学观与人文观等内容。.

Kant’s Dreams of a Spirit Seer has puzzled most of its readers since its publication in 1766. Herder complained in general terms about the lack of unity and coherence of the book as well as Kant’s dialectical method of presenting both sides of a problem without offering his own solution. Mendelssohn was in doubt about whether Kant wanted to ridicule metaphysics or make a case for Swedenborg’s visions. Another exegetical puzzle has not been noted yet: Dreams discusses not one, but (...) three different versions of a ‘metaphysics of spirits’. All of them are mutually incompatible. In other words, the two versions of a metaphysics of spirits that Kant criticises in the first part of the book are both of them different from Swedenborg’s own claims, as they are discussed in the second part. And the two versions discussed within the first part are not homogeneous, either: the metaphysics discussed in the first chapter of the first part (the ‘tangled knot’) and those that seem to form the foundation for the second chapter of the first part (the ‘fragment of occult philosophy’) are again incompatible. And neither of them fits with what Kant analyses as Swedenborg’s metaphysical position in the second part: The position of the ‘tangled knot’ can tentatively be labelled as ‘crypto-materialist’. Swedenborg’s own position is characterised in the text as ‘idealist’. The ‘fragment of occult philosophy’ in contrast is probably best described as ‘dualist’. If this diagnosis is correct, it reinforces Herder’s complaints about the lack of coherence of Dreams as well as Mendelssohn’s worry about its targets. And it adds the additional challenge to explain how there can be a ‘crypto-materialist’ metaphysics of spirit-seeing. I propose to weaken the impact of these problems by identifying a second target of Kant’s scorn in Dreams – a metaphysical position Kant could be sympathetic with as far as its fundamental intentions are concerned, but that draws his ire because of an equally comprehensive failure in the realisation of these intentions. (shrink)

本书厘清了何谓历史,何谓历史学,何谓历史学家等基本概念;认为历史的发展有其必然性与偶然性,而人类的历史是由自由人的自由意志作用的结果;历史学家对过去所构思出来的那幅历史图像,乃是他自己思想的外烁.

本书收录何兆武先生的读书心得,通过回忆与师友一起读书,交流,工作的岁月,从一个侧面回顾了20世纪上半叶中国历史上一代学者的思想成就,桥接了新旧两个时代的思想与历史,触摸到一个历史时代的灵魂.

本书收录了在纪念殷海光先生诞辰90周年学术研讨会上的致辞,胡秋原等对殷海光的迫害及后果,夏道平及其自由思想简介,夏道平经济自由思想的内涵等文章.

本书收集的文章包括“人与社会的全面发展是和谐社会的本质”、“和谐社会的义利观”、“论人的物性与人的人性”、“坚持‘领导就是服务’的执政价值观”等。.

He points to an infinite, personal God whom we can come to know intimately. This book will deal with the philosophic necessity of God's being there and not being silent, in the areas of metaphysics, morals, and epistemology.

Le projet de ces hétérotopies - le mot est de Michel Foucault - est de présenter les modèles mathématiques actuels de la musique. Non pas en essayant de produire une théorie englobante de la musique par les mathématiques, mais de circonscrire, pas à pas, ces "espaces autres" qui invitent à penser dans leurs formes topologiques l'intelligence des objets musicaux. Chaque chapitre apporte une synthèse et une contribution originale : sur la classification des accords et des modes, la question de la (...) diatonicité, l'atonalité, l'autosimilarité, le contrepoint, le tempérament, la justesse des sons, la classification des noeuds dodécaphoniques et sériels, ou encore sur les algèbres néo-riemanniennes. À la fois ouvrage de référence et de recherche, ces Hétérotopies musicales, préfacées par Hugues Dufourt, constituent la première grande synthèse publiée en français sur les mathématiques et la musique. Une bibliographie d'environ 900 références complète l'ouvrage."--Page 4 of cover. (shrink)

t. 3. Hē zōē kai ho anthrōpos -- Ho kathreptēs.

In this paper, we defend two main claims. The first is a moderate claim: we have a negative duty to not use binary gender-specific pronouns he or she to refer to genderqueer individuals. We defend this with an argument by analogy. It was gravely wrong for Mark Latham to refer to Catherine McGregor, a transgender woman, using the pronoun he; we argue that such cases of misgendering are morally analogous to referring to Angel Haze, who identifies as genderqueer, as he (...) or she. The second is a radical claim: we have a negative duty to not use any gender-specific pronouns to refer to anyone, regardless of their gender identity. We offer three arguments in favor of this claim (which appeal to concerns about inegalitarianism and risk, invasions of privacy, and reinforcing essentialist ideologies). We also show why the radical claim is compatible with the moderate claim. Before concluding, we examine common concerns about incorporating either they or a neologism such as ze as a third-person singular gender-neutral pronoun. These concerns, we argue, do not provide sufficient reason to reject either the moderate or radical claim. (shrink)

Over the past half-century, China has experienced some incredible human dramas, ranging from Red Guard fanaticism and the loss of education for an entire generation during the Cultural Revolution, to the Tiananmen tragedy, the economic miracle, and its accompanying fad of money worship and the rampancy of official corruption. _Social Ethics in a Changing China: Moral Decay or Ethical Awakening?_ provides a rich empirical narrative and thought-provoking scholarly arguments, highlighting the imperative for an ethical discourse in a country that is (...) increasingly seen by many as both a materialistic giant and a spiritual dwarf. Professor He Huaihong was not only an extraordinary firsthand witness to all of these dramas, he played a distinct role as a historian, an ethicist, and a social critic exploring the deeper intellectual and sociological origins of these events. Incorporating ethical theories with his expertise in culture, history, religion, literature, and politics of the country, He reviews the remarkable transformation of ethics and morality in the People's Republic of China and engages in a global discourse about the major ethical issues of our time. The book aims to reconstruct Chinese social ethics in an innovative philosophical framework, reflecting China's search for new virtues. Contents 1. Reconstructing China's Social Ethics 2. Historical and Sociological Origins of Chinese Cultural Norms 3. The Transformation of Ethics and Morality in the PRC 4. China's Ongoing Moral Decay? 5. Ethical Discourse in Reform Era China 6. Chinese Ethical Dialogue with the West and the World. (shrink)

Genetic engineering has been a topic of discussion for over 50 years, but it is only recently that gene editing has become a reality. CRISPR biotechnologies have made gene editing much safer, precise and feasible. We have witnessed the first cases of human germline genetic modification resulting in live births, conducted by He Jiankui. In this paper, we will analyse He Jiankui’s case in relation to one of the most difficult problems in procreative ethics (or the ethics of future generations): (...) the non‐identity problem. We believe that this analysis will help us to understand the ethics involved in gene editing and hopefully allow for a better, more philosophically grounded legislation on CRISPR and other gene‐editing technologies. (shrink)