The assumption that a system described as ‘Confucianism’ formulated by Dong Zhongshu became accepted as the norm during the Western Han dynasty (202 BCE – 9 CE) is challenged and his supposed authorship of the Chunqiu fanlu examined.

本書為魯惟一教授近年新作，英文版由Leiden & Boston: Brill出版社2011年出版，將董仲舒和他的聲望放到西漢歷史和思想發展的層面上，對公元前2世紀董仲舒在思想和決策上所扮演的角色進行了深入探討，並提出了具有顛覆性的觀點。 董仲舒的生卒年約為公元前198年至約前107年。 “罷黜百家，獨尊儒術”不太可能是漢武帝接受董仲舒的建議實行的封建統治政策。作者認為，董仲舒的某些觀點，例如〈天人三策〉中的內容後來成為「儒家思想」的重要部分，但因此認為西漢時期就已經存在一個統一連貫的 思想體系，或者說董仲舒等人是在傳播這一系統化的學說，顯然是不成熟的。 一直要到東漢時，這樣的系統才逐漸建立起來，而儒家學說真正發揮效力至少要等到唐代。我們在西漢的歷史文獻中並不能找到證據證明在董仲舒的時代，「儒家」已經成為一種治理百姓的理想或方式，或是壓倒其他各家而取得 了「勝利」。 董仲舒所謂的「一統」也無關朝代和政治的統一。 從研究古代文獻的普遍標準來看，現在很難再承認董仲舒是整部今本《春秋繁露》的作者。.

本書旨在探討董仲舒如何藉由《春秋》詮釋，進而建構其獨特之春秋學體系。內容含攝董仲舒春秋學所賴以形成之傳承統緒、理論基礎、詮釋方法，以及董仲舒解會《春秋》所得之「義法」、「歷史」、「災異」、「經權」等相 關理論。【秀威資訊科技股份有限公司製作】.

在发展的时代主旋律里，中国奏响了科学发展的最强音。这是当今中国发展的“好声音”：是建设“美丽中国”的呐喊，是实现“中国梦”的呼唤；它蕴含着一个民族的期望，聚焦着整个世界的目光。但正在实现伟大振兴的中华 民族，要想驾驭科学发展的时代大船，长风破浪，高帆远航，还必须接受灯塔般的科学发展观的指引。因此，我们有必要从科学发展观谈起。.

We explore corporate environmental accountability by examining how carbon emissions affect voluntary climate-related information disclosure based on TCFD principles. Using computerized textual analysis to measure such climate-related disclosure, our results show that firms with higher levels of carbon emissions disclose more climate-related information. This relation is stronger in firms belonging to carbon-intensive industries, such as energy, materials, and utilities. We also examine this relationship at the category level for Governance, Strategy, Risk Management, and Metrics and Targets, finding that carbon emissions (...) drive disclosure in all categories except in Governance. Overall, our findings indicate that high carbon emitting firms appear to discharge their corporate accountability by increasing climate-related disclosure, consistent with legitimizing their potentially unethical actions and submitting to stakeholder and societal pressure. (shrink)

In this paper I argue that there is a structural parallelism between law and physics in Leibniz since his early years, which has significant influence on the formation of his views. I start by examining Leibniz's early physical system and an analogy with juridical laws that he uses to explain the structure of physical laws. Then, I argue that this analogy stems from an envisioned parallelism between law and physics. Finally, I illustrate the significance of this legal-physical parallelism by arguing (...) that it underlies some of Leibniz's mature views. Most importantly, I argue that the parallelism explains the origin of architectonic principles or optimality principles in Leibniz's mature physics. (shrink)

Emotion is closely associated with language, but we know very little about how children express emotion in their own writing. We used a large‐scale, cross‐sectional, and data‐driven approach to investigate emotional expression via writing in children of different ages, and whether it varies for boys and girls. We first used a lexicon‐based bag‐of‐words approach to identify emotional content in a large corpus of stories (N>100,000) written by 7‐ to 13‐year‐old children. Generalized Additive Models were then used to model changes in (...) sentiment across age and gender. Two other machine learning approaches (BERT and TextBlob) validated and extended these analyses, converging on the finding that positive sentiments in children's writing decrease with age. These findings echo reports from previous studies showing a decrease in mood and an increased use of negative emotion words with age. We also found that stories by girls contained more positive sentiments than stories by boys. Our study shows the utility of large‐scale data‐driven approaches to reveal the content and nature of children's writing. Future experimental work should build on these observations to understand the likely complex relationships between written language and emotion, and how these change over development. (shrink)

本书从“审美价值本体论”、“审美价值方法论”、“审美价值型态论”等三方面展开论述,向读者揭示了人类艺术的价值本质、价值方法和价值形态等神秘的领域。.

Justin D’Arms and Daniel Jacobson have argued that to evaluate the funniness of a joke based on the consideration of whether it is morally appropriate to feel amused commits the “moralistic fallacy.” We offer a new and empirically informed reply. We argue that there is a way to take morality into consideration without committing this fallacy, that is, it is legitimate to say that for some people, witty but immoral jokes can fail to be funny because they are immoral. In (...) our account, one has an intramural moral reason not to feel amused if one focuses on the moral feature itself of a joke rather than the moral consequence implied in one’s reaction to the joke. When one judges a joke as not funny because of the intramural moral reason, one is in a negative emotional state with high arousal, for example, moral disgust or anger. This state is psychologically incompatible with amusement. That one has an intramural reason not to feel amused thus implies that one does not have a reason to feel amused. Moral consideration thus plays an indirect and appropriate role in the evaluation of the funniness of a joke. (shrink)

We examine the link between a firm’s environmental and social disclosures and measures of its risk including total, systematic, and idiosyncratic risk. While we do not find any link between a firm’s E and S disclosures and its systematic risk, we find a negative and significant association between these disclosures and a firm’s total and idiosyncratic risk. These are novel findings and are consistent with the predictions of the stakeholder theory and the resource-based view of the firm suggesting that firms (...) which make extensive and objective E and S disclosures promote corporate transparency that can help them build a positive reputation and trust with their stakeholders. This in turn can help mitigate the firms' idiosyncratic/operational risk. These findings are important for all corporate stakeholders including managers, employees, and suppliers who have a significant economic interest in the survival and success of the firm. (shrink)

This study focuses on mindfulness programs in the corporate world, which are receiving increasing attention from business practitioners and organizational scholars. The workplace mindfulness literature is rapidly evolving, but most studies are oriented toward demonstrating the positive impacts of mindfulness as a state of mind. This study adopts a critical perspective to evaluate workplace mindfulness practice as a developmental process, with a focus on its potential risks that have ethical implications and are currently neglected by both researchers and practitioners. We (...) draw from a Buddhist perspective that understands mindfulness training as an ethics-based, longitudinal, and holistic path. To this end, we develop a four-stage model to illustrate a potential developmental process for participants in workplace mindfulness programs. This model comprises four stages of preliminary concentration, deep concentration, self-transcendence, and reengagement, each of which has its own underlying characteristics and impacts on individual participants and organizations. (shrink)

In this paper, I develop an account of appreciation. I argue that appreciation is an epistemic emotion in which the subject grasps the object in an affective way. The “grasping” and “feeling” components implies that in appreciation, we make sense of the object by having cognitive control over it, are motivated to maintain the valuable epistemic state of understanding, and experience the “aha” or “eureka” moment. This account offers a unified account of the many types of appreciation, including the aesthetic, (...) the moral, and the epistemic. In all these cases, appreciation requires some other first-order emotions as prerequisite. (shrink)

[English abstract] In his last metaethical statement, Parfit revisits his earlier arguments for non-metaphysical normative non-naturalism , and points to the possibility of convergence between his view and Railton's non-analytical normative naturalism. I examine the basis of this convergence claim and find it unpersuasive, mainly because if their views converge on the same position, Parfit's non-natural norms exist only as predicates. In order to avoid this consequence, he needs to present a reason for believing in the existence of normative properties (...) . There is an indispensability argument implicit in his text, with concepts of sui generis normative ground and necessity at its centre. I discuss their main features and present problems besetting these concepts. (shrink)

Not for the academic value of some of the situational events, often with a comprehensive, decisive, Yan'an new philosophy will the home of its columns. Will establish a new philosophy, a lot of grand strategy is one of the actions in Yan'an. This paper examines a new philosophy will be the basic process, an analysis of its membership and the subsequent effects, assessing its characteristics in the formation of contemporary Chinese culture, the unique role, made ​​a number of issues need (...) to be further explored. This paper shows that the new philosophy will not academics, but the educational organization. It is the ideology of expert training, knowledge and control of legal rights, the implementation of the regulatory action of self-sufficiency and closed culture strategy. New philosophy will be mainly in the construction and maintenance of highly exclusive mode of thinking to make contributions, as the full value of its effect remains to be thorough and reasonable debate. Some situational events, which have been neglected by academics, may be of significant importance. The Yan'an New Philosophy Association is an example. Its establishment was one of the ambitious strategic actions of the CCP in Yan'an. This paper examines the process of the YNPA's establishment, analyses the composition of its membership, assesses its unique effect on the formation of contemporary Chinese ideology, and raises some issues that are in need of further research. This study shows that the YNPA was an educational institution instead of an academic society, and that the experts in ideology it produced had exclusive power in the cultural domain and implemented the party's cultural policies. We can see that the YNPA greatly contributed to the construction and maintenance of a high degree of cultural exclusivity. A full picture of this association, however, requires much more in-depth studies. (shrink)

This paper presents a case in whom a differential diagnosis of akinetic mutism with a disorder of consciousness was made using diffusion tensor tractography. A 69-year-old female patient was diagnosed with subarachnoid hemorrhage, intraventricular hemorrhage, and intracerebral hemorrhage produced by the subarachnoid hemorrhage. She exhibited impaired consciousness with a Coma Recovery Scale-Revised score of 13 until 1 month after onset. Her impaired consciousness recovered slowly to a normal state according to the Coma Recovery Scale-Revised at 7 weeks after onset. On (...) the other hand, she exhibited the typical clinical features of akinetic mutism. On the DTT performed at 1-month, the upper, and lower dorsal ascending reticular activating systems, which are related to a disorder of consciousness, showed an almost normal state. In contrast, the prefronto-caudate and prefronto-thalamic tracts, which are related to akinetic mutism, showed severe injuries. These DTT results suggested that the patient's main clinical features were not a disorder of consciousness but akinetic mutism. Therefore, DTT for the ascending reticular activating system, and the prefronto-caudate and prefronto-thalamic tracts could provide additional evidence for a differential diagnosis of DOC and AM at the early stages of stroke. (shrink)

Chinese medicine has a history of at least 2,000 years. The first explicit literature on medical ethics did not appear until the seventh century when a physician named Sun Simiao wrote a famous treatise titled “On the Absolute Sincerity of Great Physicians” in his work The Important Prescriptions Worth a Thousand Pieces of Gold. In this treatise, later called The Chinese Hippocratic Oath, Sun Simiao required the physician to develop first a sense of compassion and piety, and then to make (...) a commitment to try to save every living creature, to treat every patient on equal grounds, and to avoid seeking wealth because of his expertise. (shrink)