Previous research suggests that both patterns in orthography and cultural-specific associations of space-time affect how people map space onto time. In the current study, we focused on Chinese Buddhists, an understudied population, investigating how religious experiences influence their mental representations of time. Results showed that Chinese Buddhists could represent time spatially corresponding to left-to-right, right-to-left and top-to-bottom orientations in their religious scripts. Specifically, they associated earlier events with the starting point of the reading and later times with the endpoint. We (...) also found that Chinese Buddhists were more likely to represent time in a clockwise way than Chinese atheists. This is because Buddhism regards time as cyclic and consisting of repeating ages (i.e. Wheel of Time). Taken together, we provide first psychological evidence that Chinese Buddhists’ spatial representations of time are different from atheists’, due to their religious experiences, namely, both the reading direction in Buddhist texts and Buddhist concepts of time. (shrink)

Journal Name: Cognitive Linguistics Issue: Ahead of print.

People implicitly associate the “past” and “future” with “front” and “back” in their minds according to their cultural attitudes toward time. As the temporal focus hypothesis proposes, future-oriented people tend to think about time according to the future-in-front mapping, whereas past-oriented people tend to think about time according to the past-in-front mapping. Whereas previous studies have demonstrated that culture exerts an important influence on people's implicit spatializations of time, we focus specifically on religion, a prominent layer of culture, as potential (...) additional influence on space-time mappings. In Experiment 1 and 2, we observed a difference between the two religious groups, with Buddhists being more past-focused and more frequently conceptualizing the past as ahead of them and the future as behind them, and Taoists more future-focused and exhibiting the opposite space-time mapping. In Experiment 3, we administered a religion prime, in which Buddhists were randomly assigned to visualize the picture of the Buddhas of the Past or the Future. Results showed that the pictorial icon of Dipamkara increased participants' tendency to conceptualize the past as in front of them. In contrast, the pictorial icon of Maitreya caused a dramatic increase in the rate of future-in-front responses. In Experiment 4, the causal effect of religion on implicit space-time mappings was replicated in atheists. Taken together, these findings provide converging evidence for the hypothesized causal role of religion for temporal focus in determining space-time mappings. (shrink)

Across many languages and cultures, people tend to explicitly and implicitly associate brightness with God and darkness with the Devil. In the current research, we used an explicit Brightness-Godas...

According to the Temporal Focus Hypothesis, space–time mappings in people’s minds are shaped by their attentional focus. Previous research has shown that numerous cultural and individual factors underpinning temporal focus may contribute to the direction of space–time mappings in people’s mental models. However, the role of time of day in shaping spatial conceptions of time has not been investigated. In a series of three experiments, Chinese participants, who were more likely to be future-focused in the morning than afternoon, were also (...) more likely to produce a future-in-front mapping. However, this morning future-minded effect can only be found in morning people, suggesting a mediating role of chronotype processes. Taken together, the findings across studies suggest that people’s representations of time may arise from an interaction between a person’s chronotype and time-of-day, a phenomenon that we refer to as the chronotype future-minded effect. (shrink)

Volume 34, Issue 4, October-December 2019, Page 258-261.

ABSTRACTThe Moving Time metaphor and the Moving Ego metaphor are common in English speakers’ conceptualization of time. Previous research has suggested a broad range of factors influencing people’s...

Journal Name: Cognitive Linguistics Issue: Ahead of print.

According to the Temporal Focus Hypothesis, people’s sagittal mental space-time mappings are conditioned by their temporal-focus attention. Based on this, it can be predicted that, by virtue of their future-oriented thinking, individuals with high anxiety should be more likely to think about time according to the future-in-front mapping than those with low anxiety. Utilizing a combined correlational and experimental approach, we found converging evidence for this prediction. Studies 1 and 2 found that individuals higher in dispositional anxiety and state anxiety, (...) who characteristically worry about the future, were more likely to conceptualize the future as in front of them and the past as behind than individuals lower in dispositional anxiety and state anxiety. Study 3 showed that participants who were induced with anxiety mood tended to map the future on a frontal position, compared to those in the baseline condition. These findings shed further light on the Temporal Focus Hypothesis, thus providing the first experimental evidence that emotional experience can influence people’s temporal-focus attention in determining their metaphorical sagittal orientation of time. (shrink)

本书分为“后现代:历史、政治和伦理”、“书评”、“评论”、“书目索引”四部分,收录了15篇文章。.

本辑编入19篇论文,分别分为“柯林武德论历史哲学”、“柯林武德的历史思想”以及“历史哲学”三大部分。包括“历史循环理论”、“历史知识的界限”、“克里齐的历史哲学”、“纳粹究竟残害了多少犹太人”等文章。 .

Metrics and their weaker forms are used to measure the difference between two data. There are many metrics that are available but not desired by a practitioner. This paper recommends in a plausible reasoning manner an easy-to-understand method to construct desired distance-like measures: to fuse easy-to-obtain pseudo-semi-metrics, pseudo-metrics, or metrics by making full use of well-known t-norms, t-conorms, aggregation operators, and similar operators. The simple reason to do this is that data for a real world problem are sometimes from multiagents. (...) A distance-like notion, called weak interval-valued pseudo-metrics, is defined by using known notions of pseudo-semi-metrics, pseudo-metrics, and metrics; this notion is topologically good and shows precision, flexibility, and compatibility than single pseudo-semi-metrics, pseudo-metrics, or metrics. Propositions and detailed examples are given to illustrate how to fabricate an expected or demanded WIVP-metric in practical problems, and WIVP-metric and its special cases are characterized by using axioms. Moreover, some WIVP-metrics pertinent to quantitative logic theory or interval-valued fuzzy graphs are constructed, and fixed point theorems and common fixed point theorems in weak interval-valued metric spaces are also presented. Topics and strategies for further study are also put forward concretely and clearly. (shrink)

BackgroundMobile health apps have shown the advantages of improving medication compliance, saving time required for diagnosis and treatment, reducing medical expenses, etc. The World Health Organization has recommended that mHealth apps should be evaluated prior to their implementation to ensure their accuracy in data analysis.ObjectiveThis study aimed to translate the patient version of the interactive mHealth app usability questionnaire into Chinese, and to conduct cross-cultural adaptation and reliability and validity tests.MethodsThe Brislin’s translation model was used in this study. The cross-cultural (...) adaptation was performed according to experts’ comments and the results of prediction test. The convenience sampling method was utilized to investigate 346 patients who used the “Good Doctor”, and the reliability and validity of the questionnaire were evaluated as well.ResultsAfter translation and cross-cultural adaptation, there were a total of 21 items and 3 dimensions: usability and satisfaction, system information arrangement, and efficiency. The content validity index was determined to be 0.952, indicating that the 21 items used to evaluate the usability of the Chinese version of the MAUQ were well correlated. The Cronbach’s α coefficient of the total questionnaire was 0.912, which revealed that the questionnaire had a high internal consistency. The values of test-retest reliability and split-half reliability of the Chinese version of the MAUQ were 0.869 and 0.701, respectively, representing that the questionnaire had a good stability.ConclusionThe translated questionnaire has good reliability and validity in the context of Chinese culture, and it could be used as a usability testing tool for the patient version of interactive mHealth apps. (shrink)

In Yizhuan’s interpretation of The Book of Changes, the book’s fundamental concepts, xiang 象 and ci 辞, play different roles. Concepts, including yin and yang, firmness and gentleness, sancai 三才, and the wuxing 五行, are used to interpret The Book of Changes through the interpretation of images, while the core Confucian values, such as benevolence and righteousness, are used to interpret The Book of Changes because of their connection with words of gua and yao. In order to expand the meaning (...) of the words of gua and yao, Yizhuan sometimes connects words with images; in other occasions, however, it simply takes these words as independent guides. The Confucian scholars who wrote Yizhuan, therefore, not only revered the classic, but also used it to send their own message. Out of reverence, they “shu 述 ”; in using it, they “zuo 作 ”. The combination of recitation and creation made the words of gua and yao very flexible in the process of interpretation, while the interpretation changed the meaning of the classic to a great extent. (shrink)

Laozi zhe xue -- Zhuangzi zhe xue za lun -- Xian Qin zhu zi yan jiu wen xian mu lu.

What is it to enter a way of thought? No way of thought can be summarized. Translation is unreliable. Following a historical development is exhausting and remains external to the vitality of the thought. For Jullien, a way of thought can be entered effectively only by beginning to work with it, which for him means passing through it in order to learn how to question something beyond doubt. What we cannot imagine doubting may suddenly alter under the oblique effect of (...) another way of thought that cannot share, or even imagine, our certainty. Jullien reads a single Chinese sentence, the beginning of the Yijing, or Book of Changes, “China’s oldest book.” He reads the sentence from close up and far away, literally and set into play with other inaugurations from Genesis and Hesiod. Yijing begins not with a word but a line. One unbroken line repeated six times. {—}. This sign has a name: {qian}, which Jullien translates “initiatory capacity.” The first line of the text is a commentary on the hexagram. It consists of four monosyllables, all equal, without tense, without subject or complement, making a complete series without hierarchy. {Yong heng li zhen} “Beginning expansion profit rectitude.” The sentence (it is a sentence) “opens widely but does not bump up against anything,” lacking passions we may think significance requires. Its subtle, almost irresistible power is to unfold the obvious and hold sway without seeming to constitute a point of view. Alluding to that other canonical commencement, Genesis, Jullien observes that the Chinese sentence includes humanity without singling us out. We are duly swept up in the “ten thousand things.” Where the biblical sentence sets a history in motion, the Chinese sentence discloses a regulating mechanism. Its beginning is not the rupture of a first day. Instead, it names an unfolding that occurs everywhere at every moment and never runs dry. China does not fit into the opposition of Greece and the Bible (“Athens or Jerusalem”). “Might these alternatives have been too hastily sealed?” A question that probably would not be felt as vital without the detour through China. (shrink)

This essay maps the changing contours of Yijing 《易經》 exegesis, focusing in particular on certain specialized terms that deal with the related problems of “knowing fate” and “establishing fate” . Among the concepts to be discussed are hui 悔, ji 吉, jiu 咎, li 利, li 厲, lin 吝, wang 亡, heng 亨, wujiu 旡咎, xiong 凶, yong 用, yuan 元, and zhen 貞.

This essay maps the changing contours of Yijing exegesis, focusing in particular on certain specialized terms that deal with the related problems of “knowing fate” and “establishing fate”. Among the concepts to be discussed are hui, ji, jiu, li, li, lin, wang, heng, wujiu, xiong, yong, yuan, and zhen.

Ben shu tong guo yin ru xi fang xian dai yu yan zhe xue, mei xue de fang fa yu Zhongguo chuan tong wen hua zhi si zhan dui hua yu jiao liu, shi jie, wen xue de ben zhi guan lian ru shou, jie shi chu xing cheng yan yu yi zhi jian mao dun yu zhang li de ben yuan: cun zai ben shen zi xing xian xian bing zi xing yin ni de te xing, shi ta zai (...) xian xiang shang yong yuan cheng xian chu you yu wu de dong tai yun dong, er zhe zhong yun dong ben shen qia qia you gou cheng le yan yu yi de yong heng dong neng he zhang li. (shrink)

Ben shu tong guo yin ru xi fang xian dai yu yan zhe xue, mei xue de fang fa yu Zhongguo chuan tong wen hua zhi si zhan dui hua yu jiao liu, shi jie, wen xue de ben zhi guan lian ru shou, jie shi chu xing cheng yan yu yi zhi jian mao dun yu zhang li de ben yuan: cun zai ben shen zi xing xian xian bing zi xing yin ni de te xing, shi ta zai (...) xian xiang shang yong yuan cheng xian chu you yu wu de dong tai yun dong, er zhe zhong yun dong ben shen qia qia you gou cheng le yan yu yi de yong heng dong neng he zhang li. (shrink)

A major controversy in the study of the "Analects" has been over the relation between two central concepts, ren (humanity, human excellence) and li (rites, rituals of propriety). Confucius seems to have said inconsistent things about this relation. Some passages appear to suggest that ren is more fundamental than li, while others seem to imply the contrary. It is therefore not surprising that there have been different interpretations and characterizations of this relation. Using the analogy of language grammar and mastery (...) of a language, it is proposed here that we should understand li as a cultural grammar and ren as the mastery of a culture. In this account, society cultivates its members through li toward the goal of ren, and persons of ren manifest their human excellence through their practice of li. (shrink)

Presents Li Zehou's culminating views on ethics in a series of works that highlight the importance of Confucian philosophy today.

Lawami' al-Nazar fi Tahqiq Ma'ani al-Mukhtasar is Aḥmad b. Ya'qub al-Wallali's (d. 1128/1716) commentary on al-Sanusi's (d. 895/1490) compendium of logic, al-Mukhtasar. Al-Wallali was the first commentator on al-Sanusi's compendium after the author's autocommentary. In this publication, Ibrahim Safri offers a critical edition of this work, together with a study of the author's life and oeuvre. Safri also tries to show the indirect influence of Avicennism on logic in the Maghribi tradition in the seventeenth and eighteenth centuries. On the basis (...) of his writings on logic and philosophical theology, al-Wallali was considered a master of rational sciences by his contemporaries. (shrink)

In Yizhuan ’s interpretation of The Book of Changes , the book’s fundamental concepts, xiang 象 (images) and ci 辞 (words), play different roles. Concepts, including yin and yang, firmness and gentleness, sancai 三才 (three fundamentals), and the wuxing 五行 (five active elements), are used to interpret The Book of Changes through the interpretation of images, while the core Confucian values, such as benevolence and righteousness, are used to interpret The Book of Changes because of their connection with words of (...) gua and yao . In order to expand the meaning of the words of gua and yao , Yizhuan sometimes connects words with images; in other occasions, however, it simply takes these words as independent guides. The Confucian scholars who wrote Yizhuan , therefore, not only revered the classic, but also used it to send their own message. Out of reverence, they “ shu 述 (recited)”; in using it, they “ zuo 作 (created)”. The combination of recitation and creation made the words of gua and yao very flexible in the process of interpretation, while the interpretation changed the meaning of the classic to a great extent. (shrink)

[volume 1]. Ba shi nian dai -- [volume 2]. Jiu shi nian dai -- [volume 3]. Nian yi shi ji (1) -- [volume 4]. Nian yi shi ji (2) -- [volume 5]. Fu sheng lun xue -- [volume 6]. Yu Liu Zaifu dui tan -- [volume 7]. Zhongguo zhe xue deng chang.

智慧啟發的關鍵在於「心」! 學會用平常心來享受人生的無常變化！ 學會捨棄不必要的繁瑣，讓生活回歸於簡單狀態！ 一百二十八則小品分享，讓你從「心」學會啟發智慧！ 玄學與儒學為中華文化的主要思想，儒學以四書五經為主，主要用於生活；玄學則以老子《道德經》為主，主要用於自性。李憲鳴（雲子），師承老子思想，融合玄學與儒學，並將兩者學說合而為一。期盼藉由自然的玄學定律， 教導讀者依循培德、修道的心，將人的生活意識裡一切印象拋棄，回歸重拾自性的清靜，不再受限於人性思維，而沉淪於人生苦海之中。 本書以作者自身所悟，透過淺顯易懂的經典之理與讀者分享，包含仁心、善念、崇尚自然、無私無欲、知足等結合知識與常識的經驗短文分享，期許讀者從心開始播下智慧的種子，從新學會生活的藝術，讓忙碌於生活的現代人開 始簡單生活。.