Two types of the attentional network, alerting and orienting, help organisms respond to environmental events for survival in the temporal and spatial dimensions, respectively. Here, we applied chromatic flicker beyond the critical fusion frequency to address whether awareness was necessary for activation of the two attentional networks. We found that high-frequency chromatic flicker, despite its failure to reach awareness, produced the alerting and orienting effects, supporting the dissociation between attention and awareness. Furthermore, as the flicker frequency increased, the orienting effect (...) attenuated whereas the alerting effect remained unchanged. According to the systematic decline in temporal frequency sensitivity across the visual hierarchy, this finding suggests that unconscious alerting might be associated with activity in earlier visual areas than unconscious orienting. Since high-frequency flicker has been demonstrated to only activate early visual cortex, we suppose that neural activation in early visual areas might be sufficient to activate the two attentional networks. (shrink)

It has been well documented that the auditory system in the superior temporal cortex is responsible for processing basic auditory sound features, such as sound frequency and intensity, while the prefrontal cortex is involved in higher-order auditory functions, such as language processing and auditory episodic memory. The temporal auditory cortex has vast forward anatomical projections to the prefrontal auditory cortex, connecting with the lateral, medial, and orbital parts of the prefrontal cortex. The connections between the auditory cortex and the prefrontal (...) cortex thus help in localizing, recognizing, and comprehending external auditory inputs. In addition, the medial prefrontal cortex is believed to be a core region of episodic memory retrieval and is one of the most important regions in the default mode network. However, previous neural evidence with regard to the comparison between basic auditory processing and auditory episodic memory retrieval mainly comes from fMRI studies. The specific neural networks and the corresponding critical frequency bands of neuronal oscillations underlying the two auditory functions remain unclear. In the present study, we reported results of direct cortical stimulations during stereo-electro-encephalography recording in a patient with drug-resistant epilepsy. Electrodes covered the superior temporal gyrus, the operculum and the insula cortex of bilateral hemispheres, the prefrontal cortex, the parietal lobe, the anterior and middle cingulate cortex, and the amygdala of the left hemisphere. Two types of auditory hallucinations were evoked with direct cortical stimulations, which were consistent with the habitual seizures. The noise hallucinations, i.e., “I could hear buzzing noises in my head,” were evoked with the stimulation of the superior temporal gyrus. The episodic memory hallucinations “I could hear a young woman who was dressed in a red skirt saying: What is the matter with you?,” were evoked with the stimulation of MPFC. The patient described how she had met this young woman when she was young and that the woman said the same sentence to her. Furthermore, by analyzing the high gamma power induced by direct electrical stimulation, two dissociable neural networks underlying the two types of auditory hallucinations were localized. Taken together, the present results confirm the hierarchical processing of auditory information by showing the different involvements of the primary auditory cortex vs. the prefrontal cortex in the two types of auditory hallucinations. (shrink)

本书内容包括:审美文化与社会诸要素,隋唐五代审美理想论,隋唐五代审美文化特征论,书法艺术,诗歌艺术,绘画艺术,雕塑艺术等。.

中国古代美学思想具有若干复杂而深刻的核心问题，其中一些话题具有非常强大的延伸能力，旁浸其他领域，演变成为一种贯穿各个文化层面的内核。《中国审美文化焦点问题研究》选取其中最有代表性的九个焦点：道法自然、 技道两进、玄圣素王、在事为诗、马乘飞燕、以形媚道、文心智术、吟咏涵泳、典型境界，展开充分的研究和讨论，以期推动传统审美文化精神在现代社会的传承与发展。.

本书以对道德的重视和人的觉醒为二大主线, 揭示了春秋时期思想文化的转型以及这一转型对儒学的形成及其对整个中国古代思想文化基本特征确立的历史意义.

To investigate the universality and cultural specificity of emotion processing in children from different ethnic groups (Han, Jingpo and Dai), we conducted three questionnaires, including emotional contagion scale, emotion regulation scale and the Chinese mood adjective check list (CMACL), among 1,362 ethnic Han, Dai and Jingpo participants (Mage = 13.78 years). We found emotion regulation (reappraisal and suppression) mediated the relations between emotional contagion and mood state, relation: (1) emotional contagion (positive and negative) increased positive mood state and decreased negative (...) mood state by reappraisal, and (2) Negative contagion finally increased negative mood state by weaken effect of reappraisal and enhance effect of suppression. Importantly, we found both universality and ethnic cultural specificity in the relations among emotional contagion, emotion regulation, and state mood. Firstly, the cultural specificity: (1) For Dai and Jingpo participants, negative contagion positively predicted reappraisal, while Han participants did not; (2) Jingpo participants demonstrated a weaker negative relation between reappraisal and negative mood state, and a stronger positive relation between negative contagion and suppression; and (3) Dai participants was the only ethnic group that showed a negative connection between negative contagion and positive mood state. Secondly, the emotion universality: Three ethnics both showed positive relations between negative contagion and negative mood, between suppression and negative mood; For all of them, positive contagion positively predicted positive mood state, mediated by reappraisal. In this paper, we discuss universal emotion processes and ethnic cultural differences in these emotion processes. (shrink)

本书包括:生命诚可贵;极目楚天舒;同归而殊途;便万民之利;与日月齐光;继往而开来等内容。.

Rudolf Bultmann -- Gerhard Ebeling -- Hans-Georg Gadamer -- Paul Ricoeur -- David Tracy.

Emund Husserl -- Martin Heidegger -- Emmanuel Levinas -- Michel Henry -- Jean-Luc Marion.

Hsiin Yiieh's Shen-chien is one of the four major philosophical works that have survived from the later Han dynasty. Presented here for Western readers is an English translation by Ch'i-ytin Ch'en of the entire work, supplemented with selections of Hsiin Yiieh's other essays. Originally published in 1980. The Princeton Legacy Library uses the latest print-on-demand technology to again make available previously out-of-print books from the distinguished backlist of Princeton University Press. These editions preserve the original texts of these important (...) books while presenting them in durable paperback and hardcover editions. The goal of the Princeton Legacy Library is to vastly increase access to the rich scholarly heritage found in the thousands of books published by Princeton University Press since its founding in 1905. (shrink)

본 논문은 신불해와 한비자의 관계를 기존의 ‘술(術)’이나 ‘형명(形名)’이라는 전통적 이론틀 에서 벗어나 정치, 언어, 마음이라는 포괄적이고 현대적인 관점에서 분석해보고자 하였다. 신불 해는 전기 법가로 평가되는 신도, 신불해, 상앙 중에서 ‘명(名)’의 중요성을 가장 강조한 철학자 이며, 정치는 언어에 의해 운용되는 행위임을 지적하였다. 한비자는 신불해의 관점을 적극적으 로 수용하며, 동시에 신불해가 언어의 기능을 과신했다고 비판한다. 한비자가 언어의 기능을 어 느 정도 불신하는 데에는 의사소통의 어려움 때문이다. 의사소통은 기본적으로 언어라는 기호로 이루어지며, 상대방을 설득할 때 주요한 수단으로 사용된다. 그런데 상대방을 설득할 때 중요한 것은 (...) 기호에 대한 나의 해석을 상대방에게 전달하는 것이 아니라 상대방의 해석을 알아맞히는 것이다. 그러나 상대방의 마음을 알아맞히는 것은 굉장히 힘든 일이다. 특히 첨예하게 이익이 대 립하는 군신 간의 관계에서 이루어지는 의사소통은 더욱 힘들기 마련이다. 그리고 한비자는 언어라는 기호로 이루어진 정치적 규칙이 규범성을 가지는 이유는 강제적 인 제재에서 기인한다고 보았다. 다시 말하면, 한비자는 ‘언어의 규약성’과 ‘규약적 기호의 규범 성’은 별개라고 생각했다. 『한비자』 「정법」에서 한비자의 신불해에 대한 비판은 이런 맥락에 서 이해될 수 있다. 한나라 소후는 신불해의 조언대로 신하들에게 ‘술’을 쓰고 있었지만, 신하들 사이에서 법이 제대로 기능하지 못하고 있었기 때문에 패자(覇者)가 될 수 없었다. 왜 냐하면 신하들은 신법과 구법 중에 자신의 이익에 부합한 규칙을 따르고 있었기 때문이다. 한 비자는 신하들의 자의적인 법해석을 막는 방법은 강제적인 제재밖에 없다고 생각했다. 한비자는 법이라는 사회적 구성물이 저절로 규범적 효과를 가지지 못한다는 것을 인식했기 때문에 상앙 의 상벌 이론을 끌어와 신불해의 이론을 보완하고자 하였다. (shrink)

Ru jia jing shen dui yu xian dang dai de Zhongguo ren lai shuo ying xiang shi ju da de, ru jia jing shen yi shen tou dao Zhongguo ren de yi yan yi xing zhong, shi ji shang cheng wei Zhonghua min zu nei ju de jing shen niu dai. ben shu zuo zhe yi qing song, you mei de bi diao xiang guang da du zhe xi tong jie shao liao ru jia jing (...) class='Hi'>shen de ji ben nei han, li shi yan bian. ben shu shi guang da du zhe xue xi Zhongguo chuan tong wen hua de tong su du wu. (shrink)

Even among those who work in the field of early Chinese philosophy,the name Shen Dao (慎到, ca. 360–285 BCe) rarely calls to mind much of interest, and what it does call up are often simply depictions of him in several of the more famous texts of the time: in the Han Feizi as an advocate of positional power; in the Xunzi as being blinded by a focus on laws; or in the Zhuangzi as one who wished to discard knowledge. (...) Few through the centuries have attempted to examine his philosophical thought in detail, in part because no complete edition of his work has existed since at least the tenth century. Fragments of the work attributed to Shen Dao do, however, still exist, and by examining them we can begin to piece together an understanding of his political philosophy. In doing so, we come to the realization that Shen Dao's ideas are important not only historically but also merit attention from those engaged in constructive political philosophy. In his historical context, Shen Dao was one of the first political thinkers openly to question the tight connection between ethics and politics that was assumed by a range of thinkers in the Confucian and Mohist traditions. In particular, he provides a range of arguments against the state relying on the moral cultivation of even some of its members, focusing not on changing or developing the innate tendencies of human beings but rather on working with the natures humans initially have. (shrink)

Alexandre Kojeve -- Leo Strauss -- Carl Schmitt -- Eric Voegelin.

Feizi 韓非子 in terms of the concept of shi 勢 (circumstantial advantage, power, or authority). This argument is based on the A Critique of Circumstantial Advantage (Nanshi 難勢) chapter of the Hanfeizi, where Han Feizi advances his own idea of shi after criticizing both Shen Dao and an anonymous Confucian. However, there are other primary sources to contain Shen Dao’s thought, namely, seven incomplete Shenzi 慎子 chapters of the Essentials on Government from the Assemblage of Books (Qunshu zhi (...) yao 群書治要) and other fragments preserved in other Chinese texts. This article examines the Shenzi fragments in order to ask whether Shen Dao stresses the concept of shi. (shrink)

‘Legalism’ is a term that has long been used to categorize a group of early Chinese philosophers including, but not limited to, Han Fei (Han Feizi), Shen Dao, Shen Buhai, and Shang Yang. However, the usefulness of this term has been contested for nearly as long. This essay has the goal of introducing the idea of ‘Legalism’ and laying out aspects of the political thought of Han Fei, the most prominent of these thinkers. In this essay, I first (...) lay out how the term Legalism could be useful and what would be necessary in order for it to serve that use. I then turn to an investigation of certain aspects of the most prominent Legalist philosopher, Han Fei, that is quite important for understanding his philosophy and situating him in the context of the early Chinese philosophical milieu. In particular, I focus on an analysis of Han Fei's conception of the Way (dao), arguing that features of his philosophy most often discussed, namely, his advocacy of law (fa), administrative techniques (shu), and positional power (shi), arise out of his conception of a cosmic Way. I then turn to Han Fei's understanding of the role of history, demonstrating how it differs radically from the views of his contemporaries, raising serious challenges to Confucian, Daoist, and Mohist conceptions of history. (shrink)

Ben shu fen li shi yu wen hua nei han,Shan zong li shi yu wen hua,Dao jiao li shi yu wen hua,Tian ren he yi de si xiang nei han deng duo ge lan mu lai jie shao ru jia si xiang.

The Shenzi Fragments is the first complete translation in any Western language of the extant work of Shen Dao (350–275 B.C.E.). Though his writings have been recounted and interpreted in many texts, particularly in the work of Xunzi and Han Fei, very few Western scholars have encountered the political philosopher's original, influential formulations. This volume contains both a translation and an analysis of the Shenzi Fragments. It explains their distillation of the potent political theories circulating in China during the (...) Warring States period, along with their seminal relationship to the Taoist and Legalist traditions and the philosophies of the Lüshi Chunqiu and the Huainanzi. These fragments outline a rudimentary theory of political order modeled on the natural world that recognizes the role of human self-interest in maintaining stable rule. Casting the natural world as an independent, amoral system, Shen Dao situates the source of moral judgment firmly within the human sphere, prompting political philosophy to develop in realistic directions. Harris's sophisticated translation is paired with commentary that clarifies difficult passages and obscure references. For sections open to multiple interpretations, he offers resources for further research and encourages readers to follow their own path to meaning, much as Shen Dao intended. The Shenzi Fragments offers English-language readers a chance to grasp the full significance of Shen Dao's work among the pantheon of Chinese intellectuals. (shrink)