本书介绍了“三个代表”重要思想是新世纪“指导自己前进的真理”;“三个代表”重要思想是对马克思主义的新发展;“三个代表”重要思想的科学内涵和内在关联;继续为实现党的基本路线和历史任务面奋斗等。.

For four decades _Sources of Chinese Tradition_ has served to introduce Western readers to Chinese civilization as it has been seen through basic writings and historical documents of the Chinese themselves. Now in its second edition, revised and extended through Deng Xiaoping and Jiang Zemin--era China, this classic volume remains unrivaled for its wide selection of source readings on history, society, and thought in the world's largest nation. Award-winning China scholar Wm. Theodore de Bary -- who edited the (...) first edition in 1960 -- and his coeditor Richard Lufrano have revised and updated the second volume of Sources to reflect the interactions of ideas, institutions, and historical events from the seventeenth century up to the present day. Beginning with Qing civilization and continuing to contemporary times, volume II brings together key source texts from more than three centuries of Chinese history, with opening essays by noted China authorities providing context for readers not familiar with the period in question. Here are just a few of the topics covered in this second volume of _Sources of Chinese Tradition:_ • Early Sino-Western contacts in the seventeenth century; • Four centuries of Chinese reflections on differences between Eastern and Western civilizations; • Nineteenth- and twentieth-century reform movements, with treatises on women's rights, modern science, and literary reform; • Controversies over the place of Confucianism in modern Chinese society; • The nationalist revolution -- including readings from Sun Yat-sen and Chiang Kai-shek; • The communist revolution -- with central writings by Mao Zedong; • Works from contemporary China -- featuring political essays from Deng Xiaoping and dissidents including Wei Jingsheng. With more than two hundred selections in lucid, readable translation by today's most renowned experts on Chinese language and civilization, _Sources of Chinese Tradition_ will continue to be recognized as the standard for source readings on Chinese civilization, an indispensable learning tool for scholars and students of Asian civilizations. (shrink)

This article treats the public display of emotion as social performance. The concept of "emotive performance" is developed to highlight the overlooked quality of performativity in the social use of emotion. We argue that emotive performance is reflexive, cultural, and communicative. As an active social act, emotive performance draws from the cultural repertoire of interpretative frameworks and dominant narratives. We illustrate the utility of the concept by analyzing two episodes of unrehearsed emotive performances by two well-known politicians, Bill Clinton and (...) Jiang Zemin. The two cases demonstrate how emotion can be analyzed as a domain in which culturally specific narratives and rhetorics are used to advance the situational agenda of actors. The concept opens up a more expansive research agenda for sociology. It pushes sociologists to pay greater attention to people's experiences, interpretations, and deployments of emotions in social life. (shrink)

For four decades _Sources of Chinese Tradition_ has served to introduce Western readers to Chinese civilization as it has been seen through basic writings and historical documents of the Chinese themselves. Now in its second edition, revised and extended through Deng Xiaoping and Jiang Zemin-era China, this classic volume remains unrivaled for its wide selection of source readings on history, society, and thought in the world's largest nation. Award-winning China scholar Wm. Theodore de Bary--who edited the first edition (...) in 1960--and his coeditor Richard Lufrano have revised and updated the second volume of Sources to reflect the interactions of ideas, institutions, and historical events from the seventeenth century up to the present day. Beginning with Qing civilization and continuing to contemporary times, volume II brings together key source texts from more than three centuries of Chinese history, with opening essays by noted China authorities providing context for readers not familiar with the period in question. Here are just a few of the topics covered in this second volume of _Sources of Chinese Tradition:_ • Early Sino-Western contacts in the seventeenth century; • Four centuries of Chinese reflections on differences between Eastern and Western civilizations; • Nineteenth- and twentieth-century reform movements, with treatises on women's rights, modern science, and literary reform; • Controversies over the place of Confucianism in modern Chinese society; • The nationalist revolution--including readings from Sun Yat-sen and Chiang Kai-shek; • The communist revolution--with central writings by Mao Zedong; • Works from contemporary China--featuring political essays from Deng Xiaoping and dissidents including Wei Jingsheng. With more than two hundred selections in lucid, readable translation by today's most renowned experts on Chinese language and civilization, _Sources of Chinese Tradition_ will continue to be recognized as the standard for source readings on Chinese civilization, an indispensable learning tool for scholars and students of Asian civilizations. (shrink)

The term "public lover" has been a staple term in the Chinese language. Yet another term—"public concern" —has only lately become part of our language. This is largely because China lacks any sense of pluralism and any sense of limitations imposed on rulers by the common people. At present, if we consider both magnitude and timeliness, the "public concern" of both the Chinese people and foreigners is as follows: Will Jiang Zemin, whom Deng Xiaoping appointed, come to the (...) same end as Hua Guofeng, whom Mao Zedong appointed? (shrink)

For four decades _Sources of Chinese Tradition_ has served to introduce Western readers to Chinese civilization as it has been seen through basic writings and historical documents of the Chinese themselves. Now in its second edition, revised and extended through Deng Xiaoping and Jiang Zemin--era China, this classic volume remains unrivaled for its wide selection of source readings on history, society, and thought in the world's largest nation. Award-winning China scholar Wm. Theodore de Bary -- who edited the (...) first edition in 1960 -- and his coeditor Richard Lufrano have revised and updated the second volume of Sources to reflect the interactions of ideas, institutions, and historical events from the seventeenth century up to the present day. Beginning with Qing civilization and continuing to contemporary times, volume II brings together key source texts from more than three centuries of Chinese history, with opening essays by noted China authorities providing context for readers not familiar with the period in question. Here are just a few of the topics covered in this second volume of _Sources of Chinese Tradition:_ • Early Sino-Western contacts in the seventeenth century; • Four centuries of Chinese reflections on differences between Eastern and Western civilizations; • Nineteenth- and twentieth-century reform movements, with treatises on women's rights, modern science, and literary reform; • Controversies over the place of Confucianism in modern Chinese society; • The nationalist revolution -- including readings from Sun Yat-sen and Chiang Kai-shek; • The communist revolution -- with central writings by Mao Zedong; • Works from contemporary China -- featuring political essays from Deng Xiaoping and dissidents including Wei Jingsheng. With more than two hundred selections in lucid, readable translation by today's most renowned experts on Chinese language and civilization, _Sources of Chinese Tradition_ will continue to be recognized as the standard for source readings on Chinese civilization, an indispensable learning tool for scholars and students of Asian civilizations. (shrink)

This book traces ideological trends in China through a range of historical and comparative perspectives, spanning the ancient belief systems of Confucianism, Legalism, and Taoism to political ideologies of the present day. Chapters in this edited volume are divided into four parts: traditional Chinese ideology, ideology of the Republic, Maoism as an ideology and post Mao ideology, zoning in on specific historical periods from the Qing and Republic periods to the reform era, as well as the period after the founding (...) of the PRC - through which Mao Zedong's political thought is notably discussed from the perspective of epistemology and the global impact of Maoism. Key topics include Sun Yat-sen as the Father of the Republic, Li Dazhao, the early Marxist theoretician, Chiang Kai-shek and his nationalist Fascism, Liang Qichao's emotional appeals through liberal political discourse, Jiang Zemin's theory of 'Three Represents' de-emphasising the Marxist concept of class, Hu Jintao's theory of 'Harmonious Society' and Xi Jinping's political thought. Contributions from world-leading scholars take both comparative and critical approaches, examining not only how studies of ideology are relevant, but how Chinese ideologies have retained their own characteristics distinct to the West. As the first comprehensive study of this subject in the English language, Chinese Ideologywill appeal to students and scholars of philosophy, political science, history, and Asian studies more broadly. (shrink)

本书通过且说说我自己、朝阳迎我归、鸿雁心迹、与朋友的书信、与学生的书信、与家人的书信、道德文章,山高水长来介绍蒋孔阳。.

包括: 青年马克思恩格斯怎样成为青年黑格尔主义者, 对青年黑格尔运动作出了哪些理论贡献, 又如何脱离青年黑格尔主义和转向社会主义.

If we do not shrink from making rough generalizations and adopt a broad, conventional approach, then what we call modernity refers to the process whereby a state of heterogeneity progresses toward homogeneity in time, space, human collectives, social order, and other areas. In his book The Cheese and the Worms, Carlo Ginzburg discusses a late-16th century incident of heterodoxy that cannot be classified into previously existing standard categories. As new knowledge was disseminated thanks to the invention of the Gutenberg printing (...) press, old and new knowledge came into conflict in the mind of a heterodox figure by the name of Menocchio. He attacked the church, saying that it was more important to love one’s neighbor than to love God. Through these small, humble manifestations of change, Ginzburg was able to reveal the juncture when European modern knowledge first emerged from a muddled, undifferentiated state into one of clarity, whereby over the course of about a century of fermentation, its contours eventually became clearly evident around the year 1800. This process has been termed by the pioneer of conceptual history Otto Brunner as the “threshold era”, and by Reinhart Koselleck as the beginning of the “saddle era”. (shrink)

Discussing the issues of “Asia,” Takeuchi Yoshimi’s discourse of “Overcoming Modernity” has received broad attention among the international community of scholars. Commentators try to identify the ideological elements of this discourse that, as they hope, could help to solve post-modern problems. After analysing Takeuchi’s understanding of the war and its context, this paper shows that his discourse of “overcoming modernity” has an anti-historical tendency, which stems from the ideological ambiguity of his attitude towards the question of who was responsible for (...) the war. (shrink)

Ten years ago, conceptual history was still relatively unknown in Chinese academic circles. But within just a single decade, it has already emerged as a very popular field among scholars. When broaching conceptual history, the first thing to make clear is that, whether we’re speaking of a research field or a methodology, this is a scholarly tradition rooted in Germany. Hence, if we are to apply conceptual historical methods to China and carry out transcultural conceptual historical research here, we must (...) understand the basic connotations of conceptual history. Reinhart Koselleck’s introduction to 8 volumes of Basic Concepts of History: An Historical Lexicon of Political and Social Terms in Germany is an essential text in conceptual history. In this work, Koselleck proposes three These for conceptual history: concepts are historical, criteria for the “four changes” of basic historical concepts, and the “saddle period.”. (shrink)

Gender role congruity theory emphasizes the ubiquity of male-typed leadership schemas as barriers to female leaders’ career development (i.e., descriptive stereotypes); however, the expectation of female leaders’ fulfilling their gender role (i.e., prescriptive stereotypes) has received limited attention. Extending this line of research, we propose the concept of female-typed leadership schemas and suggest that the (mis)match between female CEOs’ gender-stereotyped behavioral differences (agentic vs. communal) and female-typed leadership stereotypes helps explain the prescriptive gender stereotypes that women face in the CEO (...) post-succession stage. Using data from 251 female CEO succession events at publicly listed firms on the Shanghai and Shenzhen Stock Exchanges from 2007 to 2017 in China, we found that the risk-taking behaviors of new female CEOs may lead to a perceived mismatch between prescriptive gender-stereotyped expectations and the actual behaviors of female CEOs as top leaders, increasing their likelihood of being dismissed during the post-succession process. Moreover, gender inequality beliefs in local contexts and adverse selection at the time of succession amplify the gender-stereotyped attribution. This study contributes to the female leadership and ethics literature by developing a comprehensive theoretical framework to test how female-typed leadership stereotypes hinder the career development of women in top executive positions. (shrink)

: In response to Jay Gallagher's criticism, I emphasize that my article "The Dilemma Faced by Chinese Feminists" (2000) is aimed at showing how both the level of economic development and sexual difference are relevant to the realization of sexual equality. It is a much more serious theoretical attempt than to argue that men have a physical advantage in a society where heavy labor is still in great demand.

: In this essay I argue that in any country, the realization of sexual equality requires a certain level of economic development. I support this general theme by examining a particular case--a dilemma faced by Chinese feminists today. I intend to show that in a developing country such as China, where heavy physical labor is still in great demand in daily life and productive activity, full sexual equality cannot be a reality.

In this paper, I situate C.S. Peirce's theory of knowledge and action in comparison to Chinese philosophy. My argument is that the comparison makes it important to understand Peirce's abduction and his maxim as a much more potent force in comparative philosophy. Peirce's priority of practical effects over theory is similar to Confucian conceptions of truth and action. Jon Alan Schmidt has summarized sixty-one formulations of Peirce's maxim, from which I draw the four main expressions of the maxim here. According (...) to Peirce, understanding the meaning of concepts in terms of actual effects is the core element of the maxim. This view can be seen as an echo in Wang Yangming's theory of the unity of knowledge and action. The theory is essentially a moral humanist philosophy. It integrates morality, ethics, and politics. It is similar to Peirce's pragmatic maxim, as James Liszka has explained. Finally, reflecting on the recent studies of Peirce's semiotics in China, I discuss the significance of Peirce's pragmatism in Chinese philosophy. (shrink)

This essay is an attempt to sketch out two contrasting notions of freedom in the Zhuangzi and the Xunzi . I argue that to understand the classical Chinese formulations of freedom we should look at the concept of hua 化 (transformation or to transform). It is a kind of freedom that highlights the moral and/or spiritual transformation of the self and its entailments on the connection between the self and various domains of relationality. The Zhuangzian hua is the transformation of (...) the self in such a way that the self becomes supremely attuned to the complexity of the world and can thus navigate various domains of relationality with extraordinary grace, ease, and efficacy. The Xunzian hua is the transformation of the self so that the self can extend its relationality to include the entire world and transform it from a raw and uncouth world to a civilized one through ritual practices. (shrink)

The recent rapid development of information technology, such as sensing technology, communications technology, and database, allows us to use simulation experiments for analyzing serious accidents caused by hazardous chemicals. Due to the toxicity and diffusion of hazardous chemicals, these accidents often lead to not only severe consequences and economic losses, but also traffic jams at the same time. Emergency evacuation after hazardous chemical accidents is an effective means to reduce the loss of life and property and to smoothly resume the (...) transport network as soon as possible. This paper considers the dynamic changes of the hazardous chemicals’ concentration after their leakage and simulates the diffusion process. Based on the characteristics of emergency evacuation of hazardous chemical accidents, we build a mixed-integer programming model and design a heuristic algorithm using network optimization and diffusion simulation. We then verify the validity and feasibility of the algorithm using Jinan, China, as a computational example. In the end, we compare the results from different scenarios to explore the key factors affecting the effectiveness of the evacuation process. (shrink)

本书以专题的形式对哲学的一些基本理论、基本知识作了既有一定理论深度又有比较通俗易懂的阐述.

ArgumentThis article documents the reasoning in a mathematical work by Mei Wending, one of the most prolific mathematicians in seventeenth-century China. Based on an analysis of the mathematical content, we present Mei’s systematic treatment of this particular genre of problems,fangcheng, and his efforts to refute the traditional practices in works that appeared earlier. His arguments were supported by the epistemological values he utilized to establish his system and refute the flaws in the traditional approaches. Moreover, in the context of the (...) competition between the Chinese and Western approaches to mathematics, Mei was motivated to demonstrate that the genre offangchengproblems was purely a “Chinese” achievement, not discussed by the Jesuits. Mei’s motivations were mostly expressed primarily in the prefaces to his works, in his correspondence with other scholars, in synopses of his poems, and in biographical records of some of his contemporaries. (shrink)

This essay looks into a particular aspect of Sinological challenge to the modern project of Chinese philosophy within the Western academy through the lens of authorship, using the Zhuangzi 莊子 as a case study. It explores philosophical implications for texts whose authorship is in doubt and develops a new heuristic model of authorship and textuality, so that a more robust intellectual space for the philosophical discourse on Chinese classics can be carved out from the dominant historicist Sinological discourse. It argues (...) that philosophical and Sinological approaches to Chinese classics have divergent scholarly objectives and follow different disciplinary norms. To clarify such divergence, it proposes a heuristic model to distinguish two sets of scholarly objects operative in Sinology and philosophy respectively, namely original text versus inherited text, historical author versus textual author, and authorial intent versus textual intent. These two sets of scholarly objects are related, at times overlapping but often irreducibly distinct, with the former in the pairs belonging to Sinologists and the latter to philosophers. (shrink)

Both scholars and practitioners acknowledge that the major factors explaining behavior are cognition, emotion, and context. However, existing theories tend to only focus on a combination of two. Furthermore, not all models are rooted in a specific theory of mind. Finally, there is no consistent definition of ‘mind.’ To address these issues, we review the major models explaining behavior. We then describe the Theory of Analysis of Demand, an interactionist model of functioning of mind that thoroughly addresses the conjoint interplay (...) of cognition, emotion, and context. A key concept of the TAD is emotional symbolization, the process of relating one’s experiences of the external context with an inevitable emotional reaction. By considering an intersection among cognition, emotion, and context, TAD fills the gap in the existing literature and expands our understanding of behavior. Moreover, we describe the TAD intervention methodology, Individual-Setting of intervention-Orga... (shrink)

Word order variation in Mandarin Chinese results in two constructions consisting of a noun phrase, a cluster of a demonstrative and a classifier, and a relative clause : the OMN with the RC+DM+NP order and the IMN with DM+RC+NP order. This study used corpus data to show correlational patterns of constructional choices. Specifically, OMN is associated with new and inanimate NPs serving the grammatical role of object in the relative clause that serves the discourse function of identification. By contrast, for (...) IMN, the head NP tends to carry given information, tends to be an animate entity, tends to serve the grammatical role of subject in the relative clause, and tends to have an RC that serves the discourse function of characterization. We suggest that the usage patterns can be interpreted in terms of the cognitive and communicative principles of relevance. (shrink)

This essay explores the history of studies in analytical philosophy in China since the beginning of the last century, by dividing into three phases. It shows that, in these phases, analytic philosophy was always at a disadvantage in confronting serious challenges coming from both Chinese traditional philosophy and modern philosophical trends. The authors argue that Chinese philosophers have both done preliminary studies and offered their own analyses of various problems as well as some new applications of analytic philosophy especially in (...) the latest period. Meanwhile, Chinese traditional philosophy was always trying to adjust its cultural mentality in the struggle with analytic philosophy, and accommodated in its own way the rationalistic spirit and scientific method represented in analytic philosophy. (shrink)