本书分四编,分别论述了教育价值的实质,回答教育价值是什么的问题以及教育价值的理论基础;教育价值观念;教育价值创造,着重论述教育价值的形成以及教育评价等内容。.

Zhu Xi was familiar with Buddhism in youth. After devoting himself to Confucianism at age 30, he became critical of Buddhism. The author shows that Zhu Xi made two basic criticisms of Chinese Buddh...

Zhu Xi regarded the Chuci as highly as the Shijing. The author argues that Zhu’s positive reading of Chuci turned on the author Qu Yuan’s patriotic intent but neglected the cultural bac...

Despite its apparent complexity, our world seems to be governed by simple laws of physics. This volume provides a philosophical introduction to such laws. I explain how they are connected to some of the central issues in philosophy, such as ontology, possibility, explanation, induction, counterfactuals, time, determinism, and fundamentality. I suggest that laws are fundamental facts that govern the world by constraining its physical possibilities. I examine three hallmarks of laws-simplicity, exactness, and objectivity-and discuss whether and how they may be (...) associated with laws of physics. (shrink)

本书讲述了顾炎武的一生及其成就,介绍了其著作《广师》和《日知录》,并探讨了顾炎武的礼学思想。.

该书内容涵盖马克思历史观的思想背景、时代愿望的时代自我阐明、人的感性活动与历史来历、人的现实生存与叙述历史等六部分。.

Di 1 bian. Kongzi si xiang ji lun yu -- di 2 bian. Mengzi si xiang ji Meng Xun tong yi -- di 3 bian. Gaozi si xiang -- di 4 bian. Ming li -- di 5 bian. Jiao yu xiu yang Wen hua.

想要內心平靜安寧，就讀《莊子》吧！ 掌握「莊子」思想，面對外在好自在， 天生我材沒有用又怎樣？能做自己就是福。 ◎當你總是與人意見不合時 ★莊子教你處世之道──立場不同，無須與人爭論是非 人總是認為自己正確而對方錯誤，莊子要人們明白，我們不應該執著於爭論片面的是非，否則只會偏離自己的中心思想。 ◎當你在感情中常有衝突，快要撐不下去時 ★莊子給你愛的力量──愛對方的一切，包括愛對方的「缺點」 我們因一個人的優點而喜歡上他／她，但那些不那麼好、甚至是壞的部分，也是他／她的組成要素。一段完整的關係，不就是有好有壞，有快樂，有悲傷嗎？ ◎當你覺得自己學東西很慢，力不從心時 ★莊子告訴你人生真理──「智慧」比「知識」更重要 莊子認為，人生的智慧不是建立在知識累積的基礎上。事事算得很精、學得很勤的人，反而有可能迷失了方向，因小失大。 ◎當你遭遇困難，心情沮喪時 ★莊子帶你真誠面對自己──懂得快樂，更要懂得悲傷 喜怒哀樂，都是我們內在的真實感受。情感的發生，在莊子看來，也是再自然不過的事情，不需要刻意躲開。坦然面對情緒，才是最自在的辦法。 ◎當你被生活的忙碌壓到喘不過氣時 ★莊子引導你領略心靈的平靜──偶爾停下匆忙的腳步，傾聽心底的聲音 生活猶如走鋼索，從容自在的人會凝心自照，拋開環境的影響。莊子提醒我們，如果太專注於外在事物上，內心便會逐漸沉沒、枯寂。有時靜下心來，反而能走得更遠。 ▌工作、學業太多，煩惱、憂愁太雜，是現代人的文明通病。為了占有一席之地，人們往往勞心勞力、鞠躬盡瘁，到最後受苦的卻是自己。想要的東西太多，得到的卻很少，反而什麼都滿足不了。 ▌於是莊子說，「善待自己」最重要。歡迎來到莊子的逍遙講堂，帶你體悟「享受人生」的豁達精神！ ※本書特色※ ★精心挑選《莊子》百句，體會逍遙精神，貼近時下讀者關心話題★ 本書擇取《莊子》中深富智慧、極具啟示的段落百句，以貼近現實的視角與深入淺出的文字，闡述莊子精隨。讓讀者在日常中活用經典智慧，輕鬆進入莊子的逍遙世界。 ★兩千兩百年經典歷久不衰，知名哲學家、文學家一致推崇★ 《莊子》是道家思想最具代表性的著作，載有大量神話傳說與寓言。其中，「井底之蛙」、「莊周夢蝶」、「鼓盆而歌」、「越俎代庖」等典故皆為世人熟知。西方諸多哲人、文學家如尼采、海德格、羅蘭巴特、王爾德、卡夫卡 等名家，都深受《莊子》啟發。 作者簡介 | 陳引馳 復旦大學中文系教授，現為系主任。 復旦中國古代文學研究中心教授，復旦文史研究院雙聘研究員。 道家、佛教與中國古典文學專家。著有《無為與逍遙：莊子六章》《莊子精讀》《佛教文學》《文學傳統與中古道家佛教》等多本學術著作。.

柏格森(1859-1941),世界著名的法国哲学家,本书系统地介绍了他的生平、思想、著作。.

Offering an alternative mode of visual cultural analysis to the prevalent discursive model, this book proposes to situate analysis of Image within 'formal' analyses of culture experience. Specifically, the discussion draws on theories of affective aesthetics with the view of addressing the sensual form of culture (i.e. 'cultural form'). Therefore, the volume puts forward a mode of formalist analysis in visual cultural research which takes purchase on the idea of 'cultural form.' A continuum of formalist attention between Image analysis (visual (...) media, industrial design) and probing of 'cultural forms' establishes the theoretical underpinning of the book. These concepts are expounded through a case study which looks at formal experimentations and debates arising from 1960s avant-garde artistic practices in London. (shrink)

Ben shu li zu yu si xiang zheng zhi jiao yu de xue ke shi jiao, ba xian Qin ru jia jiao hua si xiang shi wei yi ge guo cheng he xi tong, jiang yi ge xiang dui wan zheng de, xi tong de xian Qin ru jia "jiao hua" si xiang li ti shi de cheng xian chu lai; bing li zu yu dang dai she hui de xian dai xing jiao hua kun jing wen ti, ji ji (...) cong xian Qin ru jia jiao hua si xiang zhe yi "chuan tong" zhong xun qiu jie jue zhi dao, li tu chan fa xian Qin ru jia jiao hua si xiang de dang dai zhuan hua wen ti. (shrink)

中国哲学史创刊于1980年,已经成为展示中国哲学史研究最新成果的平台.为了总结四十年来走过的历程,更好地推进中国哲学史的研究,中国哲学史编辑部从四十年来发表于中国哲学史的学术论文中精选了一百六十余篇, 分为五卷,力图能较为全面地反映中国哲学史研究界过去四十年的整体研究面貌,也为进一步推进中国哲学史的研究,实现中华优秀传统文化的创造性转化和创新性发展提供借鉴与启发.

This paper argues for a hybrid and alternative theory of names—Socio-historical Causal Descriptivism, which consists of six claims: (1) the referring relation between a name and an object originates from a generalized “initial baptism” of that object. (2) The causal chain of the name N firstly and mainly transmits informative descriptions of N’s bearer. (3) The meaning of N consists of an open-ended collection of informative descriptions of N’s bearer acknowledged by a linguistic community. (4) With respect to practical needs (...) of agents there is s weighted order in the collection of descriptions of N’s bearer. (5) The meaning or even partial meaning of N, together with the background of a discourse, the network of knowledge, speaker’s intention, etc., determines the referent of N. (6) All names have their own referents, including physical individuals, and parasitic, fictional, or intensional objects; there are few names absolutely without reference. (shrink)

Derived from Heidegger's interpretation of attractive force with a high volume of inspired beauty care and a master not only the followers. And in order to maintain this special, he followed the great classical psychologists: Ferdinand learning. He also won in the traditional school psychology professor at the certificate, but his real motive is not subject to the ancient hope臘Heidegger was carried out by the interpretation of the full amount of impact force. Nevertheless, Heidegger's classic is still up to the (...) United States: "true management and methods" to maintain significant influence over. Up to the United States as a major interpreter of Heidegger's thinking, and faithful friend. In about two more people, I turned to introduce three other in Heidegger, Gadamer's major research on the influence of the philosopher: Park Latin chart, sub-km Aristotle and Hegel. First we look at the future Park Latin chart, I think the focus on conversation and dialogue up to the United States and the "dialectic dialogue" concept. The relative importance of making it true, so true that people with reasonable doubt and dialogue. Although there are many plans to pull up to the United States Park effect, but I make up as two points and a U.S. interlocutor's talent and try to prove. I have given up by the United States with three coming from Aristotle's concept of sub-km: wise , mimetic and tragedy. Wise is to predict the results of practical wisdom for the rational, he does not see a formula-based learning, as can be, but based on life experience. That mimic the Department of Aristotle in the sub-km only copy, and is reasonable in real life, the ultimate communicator. Finally, the tragedy is not the only sub-km Aristotle considers the six parts of the structure, but compassion and fear the experience of change in the audience angle of view, it is up to the United States in view of the viewer's experience of understanding and application, is a kind of tragedy action meaningful participation and experience. Beneficiary of up to U.S. history in Hegel's awareness of personal, Hegel's dialectic, as well as their knowledge to the arts is the current acceptance of the senses. He does not agree with Hegel referred to the "art of the past things," Hegel explains how this point. Shortly we will be able to see the remarkable work of art as a nervous balcony. Let me give you a visit in Heidelberg, Heidegger's experience in the United States up to the lecture, he objected to clarify and to hide his own dialectic and Hegel's dialectic with links, because at the end of Hegel's philosophy of total abstraction knowledge. In the second part of this lecture, I turned to the analysis of Gadamer's thesis on the art of "the relevance of the United States," and Heidegger in this direction is the famous "Art works of origin> thesis compared. In the late writings, Heidegger shows that there is not his main independent and self-study will be presented in the art of the earth and the world as a tension. In Gadamer's thesis in art, he follows Heidegger in the hope臘by establishing the art of human culture, learn the origin of works of art ontology analysis. He discussed all the cultural roots of the game , the difference between symbolic meaning and religious ceremonies. But he formed an art theory of the problem to analyze, it also clarifies the classical art and contemporary abstract art. In these three elements: the game, symbols and festivals, art up to the United States to find a structure is more deep cultural roots. As in the early hope臘ceremony, dance performances and tragedy. Gadamer's encounter with the magnetic force of Heidegger's interpretations made him cautious not to become simply a follower of the great master. To maintain his independence, he studied with Paul Friedländer, the great classical philologist. He attained certification in classical philology to teach in the secondary schools, but his true motive was to be able to resist the powerful interpretations of Greek philosophy put forward by Heidegger. Nevertheless, Heidegger remained a major leavening influence on Gadamer's classic, Truth and Method, and Gadamer became a major interpreter of Heidegger's thought, and a constant friend. After a few comparisons between them, I turn to three major philosophers other than Heidegger who contributed concepts to Gadamer's masterwork: Plato, Aristotle, and Hegel. Regarding Plato, I point to the emphasis in Gadamer on dialogue and conversation and the concept of eumeneis elenchoi, the respect the opponent that recognizes that he could be right, so they join together in dialogue in quest of the truth. Although there are many other debts to Plato in Gadamer, I point to these two and testify to Gadamer's gifts as a conversationalist and debater. I single out three concepts of Aristotle that Gadamer used: phronesis, mimesis, and tragedy. Phronesis is the practical wisdom that goes beyond calculative reason. It is based not on formulas that can be learned but on experience of life . Mimesis in Aristotle is not just copying, but on a recognition that ultimately conveyed truth about life. Finally, tragedy for Aristotle is not just a structure with six parts but an experience of pity and terror that transformed the perspective of the viewer. This was important in the hermeneutics of Gadamer that looked at the viewer's experience of recognition and application, a participatory experience of the meaning of the action of the tragedy. Gadamer is indebted to Hegel for the historical character of consciousness, the Hegelian dialectic, and the recognition that that art is a sensuous representation of the real. He did not agree with Hegel that art was a thing of the past, and also explained what Hegel meant by this: we no longer saw art as a disclosure of the divine. I mention an experience I had of Heidegger's visit to Heidelberg, where he spoke after Gadamer's lecture rejecting his effort to connect his dialect of clearing and concealing with Hegelian dialectic, because Hegel's philosophy always ended in absolute knowledge. For the second major part of the lecture, I turn to an analysis of Gadamer's essay on art, The Relevance of the Beautiful , comparable in a way to Heidegger's famous lectures on The Origin of the Work of Art . In the latter work, Heidegger declares his independence of his masterwork and presents art in terms of the tension between earth and world. In Gadamer's essay on art, he goes beyond the Heideggerian emphasis on the ontology of the artwork by seeking to establish the anthropological roots of art in Greek culture. He discusses the roots of all culture in play, the significance of the symbol, and the meaning of religious festivals. But he begins with an analysis of the problem of formulating a theory of art that does justice both to classical art and contemporary nonrepresentational art. In all three elements, play, symbol, and festival, Gadamer finds a foundation for art in the deep roots of our culture as found in the ritual, dance, and tragic plays of ancient Greece. (shrink)

Commentary on Sakya Pandita's Tshad ma rigs gter; includes root text.

This article summarizes and evaluation of pragmatism from the classical to the contemporary evolution of the new pragmatism, and its main representative of the thinking, clear, concise evaluation of cut misses the mark. The authors compared the respected classical pragmatism, especially Peirce's ideas, such as his concern for truth, respect for evidence of intellectual integrity and honesty to explore the stress, and the false reasoning and hate dishonest argument, and so on. The new pragmatism is more of a variety of (...) criticism, especially for Richard • Richard Rorty's idea that he corrupted the scientific spirit of classical pragmatism, is representative of vulgar pragmatism. The author is an internationally renowned philosopher and logician, is also an expert on American pragmatism, a former international Peirce Society. In addition to English, this article has been translated into Spanish, Portuguese, Danish published. A historical survey of American Pragmatism, in both its classical and its contemporary manifestations, with a special focus on the transmutation of Pragmatism from the reformed, scientific philosophy developed by CS Peirce to the revolutionary, literary post-philosophy urged by Richard Rorty. (shrink)

Several recent studies have found that when the other’s gain is greater, even subjects’ reward may seem like a loss and lead to a negative experience. These studies indicate the complexity of reward evaluation in the context of social comparison. The satisfaction rating of reward outcome not only depends on objective social comparison but also on subjective evaluation. However, less is known about the neural time course of subjective evaluation. Therefore, we employed a 2 × 2 within-subjects factorial design, in (...) which we manipulated the reward distribution for the subjects. Electroencephalography responses were recorded, while two subjects concurrently but independently performed a simple dot-estimation task that entailed monetary rewards. Behavioral results showed that the subjects were more satisfied with the advantageous distribution, regardless of upward or downward comparison. The analysis of event-related potentials revealed that disadvantageous distribution elicited a larger P2 than advantageous distribution, and this effect was not modulated by comparison direction. In contrast, the late positive potential showed an effect of comparison direction independent of subjective evaluation. The data suggest that subjective evaluation acts upon the early stage of reward processing and manifests in the P2 component, whereas social comparison plays a role in the later appraisal process. (shrink)