国家重点学科“985第1期”建设项目 “211工程第2期”项目广东省2004哲学社会科学规划项目中山大学马克思主义哲学与中国现代化研究所主持研究.

In the field of psychology, filial piety is usually defined in terms of traditional Chinese culture-specific family traditions. The problem with this approach is that it tends to emphasize identification of behavioral rules or norms, which limits its potential for application in other cultural contexts. Due to the global trend of population aging, governments are searching for solutions to the accompanying financial burden so greater attention is being focused on the issue of elder care and its relevance to filial practices. (...) We contend that the psychological investigation of filial piety in Chinese societies has progressed to the point that it can now provide a solid structure for research targeting intergenerational relations in other cultures. We describe an indigenous psychology approach that integrated Chinese historical, philosophical, and social trends to construct a model of filial piety in terms of the dual reciprocal and authoritarian filial aspects underlying parent-child relations: the dual filial piety model (DFPM). We use this model to re-conceptualize filial piety from its usual definition as a set of Chinese culture-specific norms to a contextualized personality construct represented by a pair of culturally-sensitive psychological schemas of parent-child interaction. We then describe how the DFPM can provide a framework for research on filial relations on individual, structural, societal, and cross-cultural levels. We conclude with a discussion of how the model may be able to integrate and extend Western research on intergenerational relations and contribute to the issue of elder care beyond Chinese societies. (shrink)

The financial crisis of 2007–2008 and the COVID-19 pandemic have caused many enterprises to suffer great losses. Thus, companies have to take measures such as pays cut, furloughs, or layoffs, which caused dissatisfaction among employees and triggered labor disputes. Therefore, this study explores the service-oriented organizational citizenship behavior based on the decomposed theory of planned behavior in order to understand the behavioral intentions of employees through their mental states, job attitudes, subjective norms, and perceived behavioral control. This study conducted questionnaire (...) surveys for employees in different industries, collected 281 valid questionnaires, and applied Structural Equation Model for the analysis. The results show: employees believe organizational justice in the organization is important, and when they feel treated fairly, their job attitudes and beliefs are enhanced. Employees’ job attitudes and beliefs support service-oriented organizational citizenship behavior, in other words, they have positive job attitudes and beliefs and will actively provide better service to customers. When employees are treated reasonably and fairly by the organization and have positive job attitudes and perceived behavior control, their spontaneous service-oriented organizational citizenship behavior is stimulated, thus increasing organizational development. (shrink)

Chinese delegates admitted at the Sixth Comintern Congress, on several occasions, that the CCP defeat in the past was partly through its own errors, notwithstanding objective circumstances. They also argued that the lack of actual support of fraternal Parties was another factor in their disfavor. Below is a statement by one "Tschen-Kuang" at the fourteenth session of the Congress.

In 1859, Harvard botanist Asa Gray (1810–1888) published an essay of what he called “the abstract of Japan botany.” In it, he applied Charles Darwin’s evolutionary theory to explain why strong similarities could be found between the flora of Japan and that of eastern North America, which provoked his famous debate with Louis Agassiz (1807–1873) and initiated Gray’s efforts to secure a place for Darwinian biology in the American sciences. Notably, although the Gray–Agassiz debate has become one of the most (...) thoroughly studied scientific debates, historians of science remain unable to answer one critical question: How was Gray able to acquire specimens from Japan? Making use of previously unknown archival materials, this article scrutinizes the institutional, instrumental, financial, and military settings that enabled Gray’s collector, Charles Wright (1811–1885), to travel to Japan, as well as examine Wright’s collecting practices in Japan. I argue that it is necessary to examine Gray’s diagnosis of Japan’s flora and the subsequent debate about it from the viewpoint of field sciences. The field-centered approach not only unveils an array of historical significances that have been overshadowed by the analytical framework of the Darwinian revolution and the reception of Darwinism, but also places a seemingly domestic incident in a transnational context. (shrink)

In his 1987 article “Indeterminacy, Empiricism and the First Person”, John Searle argues that we actually know what we mean; therefore, W. V. O. Quine’s thesis of the indeterminacy of translation must be wrong. In this paper, I will try to identify the mistakes in Searle’s criticism of Quine’s story. I will argue that Quine’s indeterminacy thesis can be construed as containing two theses- that is, the immanent indeterminacy and the transcendent indeterminacy. With these two indeterminacies in mind, Quine’s indeterminacy (...) thesis will still remain tenable even if we actually know what we mean. (shrink)

In his 1987 article “Indeterminacy, Empiricism and the First Person”, John Searle argues that we actually know what we mean; therefore, W. V. O. Quine’s thesis of the indeterminacy of translation must be wrong. In this paper, I will try to identify the mistakes in Searle’s criticism of Quine’s story. I will argue that Quine’s indeterminacy thesis can be construed as containing two theses- that is, the immanent indeterminacy and the transcendent indeterminacy. With these two indeterminacies in mind, Quine’s indeterminacy (...) thesis will still remain tenable even if we actually know what we mean. (shrink)

Social science researchers often definefilial pietyas a set of norms, values, and practices regarding how children should behave toward their parents. In this article, we trace the conceptual development of filial piety research in Chinese and other societies to highlight the assumptions underlying this traditional approach to filial piety research. We identify the limitations of these assumptions, including the problem of an evolving definition and lack of cross-cultural applicability. We then advocate an alternative framework that overcomes these limitations by focusing (...) on the deep structure of filial piety: the dual filial piety model (DFPM). The DFPM applies the concept of contextualized personality to reconceptualize filial piety in terms of authoritarian and reciprocal psychological motivations particular to the parent-child context. Because the focus is on a universal psychological mechanism rather than cultural norms, values, and behavior, the DFPM may be applied for investigation of filial piety at individual, social, and cultural levels within and across various societies. We discuss application of the DFPM in relation to existing filial piety and intergenerational relations research from several societies and conclude with a comparison to other recent proposals for measuring Chinese filial piety. (shrink)

Mal ŭi him -- Kŏjinmal ch'ammal kŭrigo ch'immuk.

Throughout the late 1840s and the early 1850s, Harvard botanist Asa Gray and his close friend George Engelmann of St. Louis engaged themselves with recruiting men who sought to make a living by natural history collecting, sending these men into the field, searching for institutions and individuals who would subscribe to incoming collections, compiling catalogs, and collecting subscription fees. Although several botanists have noted Gray and Engelmann’s bold experiment as having introduced America to a mode by which European naturalists had (...) devised to organize scientific expeditions, historians of science have not taken the “subscription mode” seriously. I argue that it was specifically by undertaking the labor of cataloging species and charging subscription fees for the cataloged species that Gray established himself as a metropolitan botanist. One crucial consequence of Gray’s rising profile was that he acquired sufficient “cataloging power” to secure his status as an authoritative cataloger of species, and as a kind of “mint” or “storehouse” :1–28, 2001a) who produced well-pruned lists of American species to enable transactions between American and European botanists. But this essay is not focused on the Europeanization of American taxonomy. Drawing on work by scholars who place emphasis on how new forms of knowledge get produced when knowledge travels, my focus here is the evolution of the subscription mode when Gray and Engelmann adapted it to American natural history. My conclusion examines what historian of science Vanessa Heggie :318–334, 2014) identifies as the “danger of category dominance” in today’s historiography of science and shows how a kind of “assemblage thinking” may help historians cope with this danger. (shrink)

ABSTRACT This paper critically examines the liberal model of decision making for the terminally ill and contrasts it with the familial model that can be found in some Asian cultures. The contrast between the two models shows that the liberal model is excessively patient‐centred, and misconceives and marginalises the role of the family in the decision making process. The paper argues that the familial model is correct in conceiving the last journey of one's life as a sharing process rather than (...) a process of exercising one's prior or counterfactual choice, and concludes by suggesting a policy framework for the practice of familialism that can answer the liberal challenge that familialism cannot safeguard the patient from abuse and neglect. (shrink)

In five sections, this book describes cultural, personal, argumentative, religious and philosophical situations of togetherness, thus providing an imaginative ...

This paper examines the practice of informed consent in Hong Kong by drawing on structured interviews conducted with eleven physicians, three patients, and four family members primarily at a well-established public hospital in Hong Kong. The findings of this study show that the Hong Kong approach to medical decision-making lies somewhere between that of America on the one hand, and mainland China on the other. It is argued that the practice of medical decision-making in Hong Kong can be modeled by (...) a moderate familism that is directed towards achieving the best interests of the patient (1) as understood by the physician, (2) in consultation with the family, (3) under the prima facie presumption that consent is not required for disclosure of information to the family, (4) while aiming at an eventual albeit frequently partial and vague disclosure to the patient. (shrink)

This book uses Western philosophical tradition to make a case for a form of thinking properly associated with ancient China.

China deeply enters "here now" to make sense of life's ongoing millennia fresh. China thinks as it tropes along myriad things in life world, their opposites and levels interpenetrating. China thinks story-way to express all things inter-weaving into history, an "open system" that keeps growing. Chinese wisdom is alive today millennia young. The West is objective; China is intersubjective. The West is logically systematic; China coherently story-thinks to compose history. Western philosophy is analytically abstract; Chinese wisdom is actually sensible. As (...) existence is inter-existence, so China welcomes the West to interculture equally, globally. Filled with concrete stories in depth, this volume has four parts. Part I depicts Chinese wisdom as not prudence or theories but "vignettes of life-thinking", to present thinking in shifting actuality. Part II sketches heart-logic pulsing in seasons, to cyclone-breathe things as music-historic reason in Chinese Wisdom Alive. Part III depicts such story-thinking that musically includes all, melodious and dissonant, to undergo pain to comprehend all, factual, historical, futuristic, and imagined. Part IV shows how Chinese wisdom is alive today, rooted in its tradition millennia fresh, in ten abiding features cosmic-concrete, making sense intercultural. Such Chinese wisdom is so alive today as to be resiliently comical, chanting odes to the ultimate joy of heartbeat alive, thriving precisely on joys and bloody tragedies of days and ages. No usual logic can parse such "musical reason" singing through pain and death through time, birthing without ceasing. (shrink)

Our prior research demonstrated that the right temporoparietal junction exerted a modulatory role in ingroup bias in emotional mimicry. In this study, two experiments were conducted to further explore whether the rTPJ is a neural region for emotional mimicry or for the modulation of emotional mimicry by group membership in a sham-controlled, double-blinded, between-subject design. Both experiments employed non-invasive transcranial direct current stimulation to temporarily change the cortical excitability over the rTPJ and facial electromyography to measure facial muscle activations as (...) an index of emotional mimicry. After the anodal or sham stimulation, participants in Experiment 1 passively viewed a series of happy clips, while participants in Experiment 2 viewed happy clips performed by ethnic ingroup and outgroup models. fEMG analyses revealed that participants in Experiment 1 showed the same degree of happy mimicry for both tDCS conditions and participants in Experiment 2 showed an ingroup bias in happy mimicry in the sham condition, which disappeared in the anodal condition. Taken together, the present study demonstrated that rTPJ plays a role in the modulation of emotional mimicry by group membership. (shrink)

Exploring both the political and intellectual contexts within which Machiavelli's political vision was formed, Mikael Hornqvist stresses the classical and rhetorical character of Machiavelli's thought. He analyzes his preoccupation with glory and liberality in relation to the revival of Roman ideas of triumphalism. The result is a revealing account of the formation of Machiavelli's characteristic preoccupations.

This essay is devoted to calling global attention to body thinking neglected yet routinely practiced by us all, especially in China for millennia. This essay, one, responds to the feature, universality, of disembodyied thinking, by paralleling it with Chinese body thinking, two, shows how basic body thinking is to disembodied thinking, and three, shows how body thinking in China elucidates bodily matters, time, contingency, and bodily death, what Western disembodied cannot handle.