20世紀極權主義的思想根源是什麽？ 這個問題正是伯林與施特勞斯畢生追問的根本問題。 在一元主義與多元主義之間，在絕對主義與相對主義之間，我們應該何去何從？ 為什麽人類追求自由，卻走向了自由的反面？ 《反自由的自由：伯林與施特勞斯的思想紛爭》提出了這一疑問 20世紀的極權主義是人類歷史上史無前例的政治悲劇，典型案例是蘇聯共產主義和德國納粹主義。伯林是流亡英國的俄裔猶太人，童年曾目睹俄國革命，壯年曾造訪蘇聯，對蘇聯共產主義有著痛徹心扉的體驗。在他看來，蘇聯 共產主義根源於馬克思主義，而馬克思主義發源於一元主義與絕對主義。施特勞斯是流亡美國的德裔猶太人，早年僥倖逃脫納粹的魔爪，從此寄身於異國他鄉。因此，他對德國納粹主義有著深入骨髓的反思。他認為，德國納粹主 義肇源於自由主義，而自由主義淵源於多元主義與相對主義。倘若如是，我們的困境是，在一元主義與多元主義之間，在絕對主義與相對主義之間，應該何去何從？為什麽兩個具有類似極權主義經歷的思想家卻作出了截然相反的 診斷？我們的困惑是，為什麽人類追求自由卻走向了自由的反面？馬華靈試圖在《反自由的自由：伯林與施特勞斯的思想紛爭》一書解答上述疑問。.

The paper examines three factors that are driving and constraining the development of rural legal services delivery in China: geographic limitation, professional interest and political intervention. Firstly, geography matters and rurality creates natural barriers for rural residents in limiting the access to legal services. There is an inherent spatial inequality for rural population when it comes to the distribution of legal service and the geographic isolation and remoteness nurture a particular type of legal culture among rural residents. Secondly, professionalism matters. (...) There are strong ideological and economic forces which pull the rural legal service providers away from their grass-roots. The calling of an emerging legal professionalism (and the related financial incentives) demands a certain degree of legal knowledge and qualification, rules of procedures, code of conduct and regularity in legal practice. In order to survive in an increasingly competitive legal market, rural legal service providers have to run legal practices as a business, considering the "bottom line" and following the logic of a legal market. Finally, politics matters. To overcome geographic barriers and correct market failure, the government would need to steps-in to provide or supplement legal service in rural areas by introducing a public dimension of legal services. Politics may ameliorate where the legal service market fails. (shrink)

The paper examines three factors that are driving and constraining the development of rural legal services delivery in China: geographic limitation, professional interest and political intervention. Firstly, geography matters and rurality creates natural barriers for rural residents in limiting the access to legal services. There is an inherent spatial inequality for rural population when it comes to the distribution of legal service and the geographic isolation and remoteness nurture a particular type of legal culture among rural residents. Secondly, professionalism matters. (...) There are strong ideological and economic forces which pull the rural legal service providers away from their grass-roots. The calling of an emerging legal professionalism (and the related financial incentives) demands a certain degree of legal knowledge and qualification, rules of procedures, code of conduct and regularity in legal practice. In order to survive in an increasingly competitive legal market, rural legal service providers have to run legal practices as a business, considering the "bottom line" and following the logic of a legal market. Finally, politics matters. To overcome geographic barriers and correct market failure, the government would need to steps-in to provide or supplement legal service in rural areas by introducing a public dimension of legal services. Politics may ameliorate where the legal service market fails. (shrink)

This article uses Ernst Fraenkel’s dual-state framework as an analytical tool to study those conflicting imperatives and constitutional tensions with a focus on the power to detain. This article makes the argument that China has emerged as a dual state with a normal state that functions increasingly with a rule-based government in inter-personal matters and a prerogative state that solidifies control in areas that are regarded as political sensitive. Overall, while the equilibrium between the normative and prerogative states has been (...) evolving in China, it has remained stable. The Party has been able to build a relatively self-defined and self-referencing legal system to provide the certainty and order that the Chinese political economy demands while maintaining a zone of exception, expansive and continuing to evolve, for the prerogative state to safeguard authoritarian rule. (shrink)

Economic development and mass urbanization have unleashed unprecedented levels of land disputes in East Asia. In China and Vietnam especially, courts and other legal institutions struggle to find lasting solutions. It is against this background of legal failure that this book brings together leading scholars to understand how state agencies, land users and land developers imaginatively engage with each other to resolve disputes. Drawing on empirically rich case studies, contributors explore the limits of law and legal institutions in resolving land (...) disputes and reveal insights into how key actors in East Asia understand land disputes. Their studies reveal promising dispute resolution practices and point to the likely ways that states will deal with land disputes in the future. (shrink)

This book reinterprets classical Chinese philosophical tradition along the conceptual line of human dignity. Through extensive textual evidence, it illustrates that classical Confucianism, Mohism and Daoism contained rich notions of dignity, which laid the foundation for human rights and political liberty in China, even though, historically, liberal democracy failed to grow out of the authoritarian soil in China. The book critically examines the causes that might have prevented the classical schools from developing a liberal tradition, while affirming their positive contributions (...) to the human dignity concept. Analysing the inadequacies of the western concept of human dignity, the text covers relevant teachings of Kongzi, Mengzi, Xunzi, Mozi, Laozi and Zhuangzi (in comparison with Rousseau). While the Confucian notions of humanity (Ren), righteousness (Yi), and gentleman (Junzi) bear most directly on the conception of dignity, Mohism and Daoism provide salutary corrections to the ossification of the orthodox Confucian practice (Li). (shrink)

Tianyi Zhang offers in this study an innovative philosophical reconstruction of Shihāb al-Dīn al-Suhrawardī's (d. 1191) Illuminationism. Commonly portrayed as either a theosophist or an Avicennian in disguise, Suhrawardīappears here as an original and hardheaded philosopher who adopts mysticism only as a tool of philosophical inquiry. Zhang makes use of Plato's cave allegory to explain Suhrawardī's Illuminationist project. Focusing on three areas-the theory of presential knowledge, the ontological discussion of mental considerations, and Light Metaphysics-Zhang convincingly reveals the (...) Nominalist and Existential nature of Illuminationism, and thereby proposes a new way of understanding how Suhrawardī's central philosophical ideas cohere. (shrink)

中国儒学缄默维度是在语言关闭的缄默中，转向静的深度体证，具有渊与根两个特征，集约表达为“藏心于渊，美厥灵根”，诗意表达为“氤氲一气似初春”。本书从孔子观周见金人“三缄其口”开始，以方以智证成太极丸春结 束，选取颜回、言偃、扬雄、周敦颐、朱熹、杨简、文天祥、王阳明及其后学胡直与万廷言、刘宗周、王夫之等重要儒者，溯源至孟子、《易传》、庄子、屈原四个先秦流派的展开与互动，围绕罕言与雅言、深静与真动、冲然与 恬愉、主静与持敬、艺术大美与道德至善等重点问题，挖掘中国儒学缄默维度的深蕴及特质，并展望其在现代语境的展开，重写中国儒学史。.

We compare several closely related continuum invariants, i.e., $\mathfrak{a}$, $\mathfrak{a}_\mathfrak{e}$, $\mathfrak{a}_\mathfrak{p}$ in two forcing models. And we shall ask some open questions in this field.

Fear and concerns regarding AI and robots have existed for a long time, and the emergence of strong artificial intelligence, on par with human intelligence, is likely just a few decades away. The primary purpose of this article is to establish a theoretical framework for navigating the relationship between humans and this advanced form of artificial intelligence. This article first points out that the most fundamental characteristic of life is its continuous process of evolution and iteration. By analyzing the developmental (...) history of intelligence in different species, it can be observed that intelligence also exhibits a similar evolutionary phenomenon. Therefore, from this perspective, intelligence can be defined as a new form of information life. Under this premise, similarities and differences between information life forms and conventional biological life become apparent. The most significant distinction lies in the fact that the survival of biological life is based on non-replicable matter and energy, leading to extensive competition and food chain phenomena within ecosystems. In contrast, the survival of information life relies more on replicable information, fostering tendencies towards peace and communication. Based on this theoretical premise, there is a potential for a harmonious coexistence between humans and AI. This theory also provides guidance for the positive development of human society. (shrink)

In his paper, “A Causal Argument for Physicalism” (Zhong, 2023), Zhong presents a novel argument for non-reductive physicalism (which he calls “A2”), based on the causal argument for reductive physicalism (which he calls “A1”), and claims that A2 is better than A1 since the premises in A2 are more plausible than those in A1. In this paper, I will argue that A2 fails to be a sound argument for non-reductive physicalism, or even physicalism per se, because the premises in A2 (...) can be fulfilled by the kind of dualism which claims that the physical event (P), the mental event (M), and their effect (E) form a causal chain and that P and M are simultaneous causes. Also, I will argue that we do have ways to strengthen A2 to block the aforementioned problem. But the only plausible way to strengthen the argument is to appeal to the conservation of energy and momentum. And this favors A1 more than A2. So, I conclude that A2 is not better than A1, and a causal argument for physicalism still naturally favors reductive physicalism. (shrink)

To understand the qualities of Western civilization and its modernity, to think about the future of humanity, and to understand how modern science was gestated in Western civilization: in the author’s view, these are the most important reasons to do history of science research in China. Study of the history of Western science in China is in its infancy, and there are great deficiencies leading to its lagging behind the international world of scholarship. In this situation, the most urgent task (...) is to translate as soon as possible a batch of high quality and classic books in the field, to establish a basic academic platform for research in the history of science, and, once that foundation has been laid, to deepen our researches further. Given these considerations, this essay discusses why the author translates works on the history of science, how he chooses books for translation, and his experiences as a translator. (shrink)

Sociology has largely followed Durkheim’s lead in ignoring the question: why do people die by suicide? This negation prioritizes a positivist, structuralist approach and stymies sociology’s contribution by closing off a wide range of tools sociologists might employ. An interpretivist turn in suicide studies accompanied by the growing adoption of qualitative methodology has opened up an array of opportunities to produce insights lost in a Durkheimian approach, but has yet to confront their own weaknesses. This paper shows we need not (...) abandon either tradition, advocating for a third path that integrates the strengths of both approaches. (shrink)

Ben shu zi xi shu li le yang ming xue zhong yao ren wu Zou Dongguo xian sheng de jia shi pu xi, you xue jiang hui xing zhuang, bing fu you Zou shi jia zu ren wu xiao zhuan.

Early and later Confucians, known in Chinese as the “ruists” school of ancient origins, perceived the idea of “harmony” as a fundamental concept that lies at the basis of self-cultivation, society and governance. In modern times this idea still plays in one or another form a dominant note in Chinese politics and social life. The article attempts to search for causes of the significance of “harmony” by focusing on analyzing two pivotal Confucian texts compiled in the Han dynasty, namely, Records (...) of Music [Yue ji 樂記] and Divination of Music [Yue wei 樂緯]. The analysis shows that ruists belonging to Zhou dynasty’s imperial class of music officials, gradually developed the aesthetics of music into a complex idea of "harmony" that contains the highest aesthetical way—“Dao”—which guides both the whole universe as well as the evolution of human society. (shrink)

本书收录了张家龙先生有关西方逻辑史论,数理逻辑史论以及中国逻辑史论的相关文章,是作者多年研究的精华集.他用现代逻辑的技术重新构建了亚里士多德的直言三段论和模态三段论系统,用现代逻辑观点对亚里士多德的模 态命题逻辑,关系理论和偏好理论作了解释,将欧洲中世纪逻辑的成果构建成类似模态逻辑S3的系统.全面系统地研究了从莱布尼茨到哥德尔的数理逻辑发展史.他在中国逻辑史研究方面,从数理逻辑观点构造了"周易"的形 式公理系统,用现代逻辑方法将'侔'式推理概括为两类共6种有效式.他研究了艾耶尔,布拉德雷和罗素的哲学思想,提出一些新见解.在逻辑哲学研究方面,他分析了国内外已有的悖论定义,提出了不同定义;提出了关于可 能世界的'模态结构论';对本质主义的观点作了新的辩护.