本书是裟罗馆清言和围炉夜话的合订本,主要内容有:裟罗馆清言上、下卷;续裟罗馆清言;附录;围炉夜话.

Background: This study examined the cyberbullying experience and coping manners of adolescents in urban Vietnam and explored the mediating effect of different support to the associations between cyberbullying and mental health issues.Methods: A cross-sectional study was performed on 484 students at four secondary schools. Cyberbullying experience, coping strategies, psychological problems, and family, peer, and teacher support were obtained. Structural equation modeling was utilized to determine the mediating effects of different support on associations between cyberbullying and psychological problems.Results: There were 11.6 (...) and 28.3% of students who reported that they experienced and observed at least one cyberbullying act in the last 3 months, respectively. Among the victims, only 48.2% tried to stop the perpetrators. Meanwhile, the majority of observers belonged to the “Intervene” group who tried to report cyberbullying acts or help victims. Family support was found to partially mediate associations between cyberbullying experience and observation with levels of psychological problems among adolescents.Conclusion: The 3-month rate of cyberbullying experience and observation among urban adolescents aged 11–14 was low. However, current coping strategies against cyberbullying were not sufficient. Family support is an important factor that should be considered for designing interventions to mitigating the impacts of cyberbullying on the mental health of adolescents. (shrink)

Language plays an essential role in social life, and especially in the life of our modern information society. Studies of language have long been a vital part of philosophical research in the West. In ancient Greek philosophy, Socrates investigated word meaning and Plato universals. Aristotle separated the essence of the matter from accidental factors, postulating that the essence of a thing determines our study of its concept. Closer to our own time, Francis Bacon proposed the concept of "Idols of (...) the market-place," which deals with mistakes caused by different interpretations of word meanings. Thomas Hobbes developed the theory of names and referents. John Locke created the ideational theory of meaning. John Stuart Mill proposed the theory of word meaning and extension. Franz Brentano created the theory of intentionality. To sum up, from Ancient Greece to modern times, language has always been the focus of attention for many philosophers. However, these philosophers never regarded their investigations as a necessary condition and a prerequisite of philosophical research. (shrink)

It is interesting to explore the effects of second language acquisition on anatomical change in brain at different stages for the neural structural adaptations are dynamic. Short-term Chinese training effects on brain anatomical structures in alphabetic language speakers have been already studied. However, little is known about the adaptations of the gray matter induced by acquiring Chinese language for a relatively long learning period in adult alphabetic language speakers. To explore this issue, we recruited 38 Indian overseas students in (...) China as our subjects. The learned group included 17 participants who had learned Mandarin Chinese for an average of 3.24 years and achieved intermediate Chinese language proficiency. The control group included 21 subjects who had no knowledge about Chinese. None of the participants had any experience in learning logographic and tonal language before Chinese learning. We found that the learned group had significantly greater gray matter volume in the left lingual gyrus compared with the control group; the Chinese characters’ reading accuracy was significantly and positively correlated to the GMV in the left LG and fusiform gyrus across the two groups; and in the learned group, the duration of Chinese learning was significantly and positively correlated with the GMV in the left inferior frontal gyrus after correction for multiple comparisons with small volume corrections. Our structural imaging findings are in line with the functional imaging studies reporting increased brain activation induced by Chinese acquisition in alphabetic language speakers. The regional gray matter changes reflected the additional requirements imposed by the more difficult processing of Chinese characters and tones. The present study also show that the biological bases of the adaptations induced by a relatively long period of Chinese learning were limited in the common areas for first and foreign language processing. (shrink)

Jan-Heiner Tück presents a work that explores the sacramental theology, lived spirituality, and Eucharistic poetry of the Church’s doctor communis, St. Thomas Aquinas. Although Aquinas’ Eucharistic poetry has long occupied an important place in the Church’s liturgical prayer and her repertoire of sacred music, the depth of these poems remains hidden until one grasps the rich sacramental theology underlying it. Consequently, Tück first offers a detailed but approachable primer of Aquinas’ theology of the sacraments, before diving deeply into the (...) Angelic Doctor’s theology and poetry of the Eucharist. The Scriptural accounts stand at the heart of the systematic framework developed by Aquinas, and thus significant attention is devoted to showing the harmony between the accounts of Christ’s passion and the detailed exposition of the Summa theologiae. Moreover, the Eucharistic controversies of the ninth and eleventh centuries provide the contrapuntal context in which Aquinas did his thinking, praying, and writing. Not surprisingly, therefore, the response he crafts to these controversies draws upon both speculative powers and contemplative prayer, brought together in the unity of Aquinas’ theology and spirituality. The net result is a twofold treasure for the Church: a careful systematic presentation of Eucharistic theology and the lived devotional expression of the same in the carefully constructed—and now much beloved—stanzas of Pange lingua gloriosi, Lauda Sion, Adoro te devote, etc. By revealing the lively interplay of the saint’s powerful speculative intellect and a heart steeped in love for the Eucharistic Lord, Tück offers a sophisticated exposition of Aquinas’ Eucharistic poetry and the roots it sinks into a wider theological framework. Finally, the contemporary significance and power of Aquinas’ work is drawn out, not only in the rarefied realm of intellectual inquiry but also in the everyday expanse of ordinary life. (shrink)

On Nguyễn An Ninh political and social views.

Legal text retrieval serves as a key component in a wide range of legal text processing tasks such as legal question answering, legal case entailment, and statute law retrieval. The performance of legal text retrieval depends, to a large extent, on the representation of text, both query and legal documents. Based on good representations, a legal text retrieval model can effectively match the query to its relevant documents. Because legal documents often contain long articles and only some parts are (...) relevant to queries, it is quite a challenge for existing models to represent such documents. In this paper, we study the use of attentive neural network-based text representation for statute law document retrieval. We propose a general approach using deep neural networks with attention mechanisms. Based on it, we develop two hierarchical architectures with sparse attention to represent long sentences and articles, and we name them Attentive CNN and Paraformer. The methods are evaluated on datasets of different sizes and characteristics in English, Japanese, and Vietnamese. Experimental results show that: (i) Attentive neural methods substantially outperform non-neural methods in terms of retrieval performance across datasets and languages; (ii) Pretrained transformer-based models achieve better accuracy on small datasets at the cost of high computational complexity while lighter weight Attentive CNN achieves better accuracy on large datasets; and (iii) Our proposed Paraformer outperforms state-of-the-art methods on COLIEE dataset, achieving the highest recall and F2 scores in the top-N retrieval task. (shrink)

The tu quoque argument is the argument that since in the end rationalism rests on an irrational choice of and commitment to rationality, rationalism is as irrational as any other commitment. Popper's and Polanyi's philosophies of science both accept the argument, and have on that account many similarities; yet Popper manages to remain a rationalist whereas Polanyi decided for an irrationalist version of rationalism. This is more marked in works of their respective followers, W. W. Bartley III and Thomas S. (...) Kuhn. Bartley declares the rationalist's very openness to criticism open to criticism, in the hope of rendering Popper's critical rationalism quite comprehensive. Kuhn makes rationality depend on the existence of an accepted model for scientific research (paradigm), thus rendering Polanyi's view of the authority of scientific leadership a sine qua non for scientific progress. The question raised here is, in what sense is a rationalist committed to his rationality, or an irrationalist to his specific axiom ? The tradition views only the life?long commitment as real. Viewing rationality as experimental open?mindedness, we may consider a rationalist unable to retreat into any life?long commitment ? even commitment to science. In this way the logic of the tu quoque argument is made irrelevant: anyone able to face the choice between rationality and commitment is already beyond such a choice; it is one thing to be still naïve and another ? and paradoxical ? thing to return to one's naïveté. (shrink)

Max Frisch, qui se dit agnostique, a très souvent recours à la Bible, tout au long de sa création artistique. Le présent article a pour but d�élucider ce paradoxe, d�analyser les différentes facettes et les étapes successives de l�interaction complexe et fructueuse entre théologie et littérature. La discussion abordera, au-delà des aspects théologiques, notamment des questions esthétiques que soulève l�intertexte biblique.

La pratique de la loi assure la vie. Ce principe est martelé tout au long de la Bible hébraïque. Son expression la plus concise se trouve en Lv 18,5 : «Vous observerez mes lois et mes ordonnances : l'homme qui les mettra en pratique vivra par elles ». Cet axiome n'est jamais remis en question, même si un ou deux passages en limitent l'application. La littérature intertestamentaire continue à investir ce thème et le Nouveau Testament le reprend à sa (...) manière. L'enseignement de Jésus s'efforce d'articuler le motif de la loi de vie avec celui de la grâce s'adressant à tous les hommes. Il ne met pas en doute le principe même selon lequel la pratique de la loi mène à la vie. La loi et la grâce se présentent comme des principes complémentaires. (shrink)

For centuries, many have turned to Confucianism for its wisdom on ethics and politics, while its distinctive contribution to spirituality has often been overlooked. In this remarkable collection, leading scholars of Confucianism explore this spiritual and religious dimension more deeply. Now available for the first time in English are insights into the Confucian understanding of themes such as holism, divinity, piety, religious virtue, and spiritual progress. Volume One of this collection offers as overview of Confucianism, its formation and rituals. The (...) forthcoming Volume Two examines self-cultivation, the development of the tradition, and Confucianism's flowering in our world today. Book jacket. (shrink)

PREFACE WORD The Tanzimat period, which was the starting point of reform movements in many areas such as social, political, economic, military, etc., in which steps were taken towards Westernization, is considered to be an important milestone in drawing the fate of the Ottoman Empire. In this longest century of the empire, when many things were rushed, education partially received its share of change and reform. However, since the field of education was under the control of religious institutions such as (...) the Şeyhülislâmlık and the Nezâresi Evkâf-ı Hümâyun, the changes and reforms in this field remained limited. Regarding philosophy, which is the subject of our study, we can say in advance that philosophical movements in the West, the ideas of philosophers and philosophical education in the Western sense began to enter our country in the post-Tanzimat period. It is noteworthy that during this period when the Ottoman Empire became acquainted with Western philosophy, philosophy in the West experienced a period of crisis. In the period preceding this acquaintance, philosophy education in our country was carried out in a style loyal to the tradition of Islamic philosophy, and the break in this tradition occurred with the Tanzimat. One of the most widely debated issues from the Tanzimat to the present day has been whether or not a philosophical tradition unique to us can be established. Issues such as whether a philosophy built on our own culture and values can provide us with the opportunity to raise philosophers who are considered philosophers in the Western sense, and the level of competence and proficiency of Turkish in terms of creating a philosophical language on the way to realizing this opportunity, and efforts to establish a deep-rooted tradition continue to stand before us. In this study, from a holistic perspective, the changes in philosophical paradigms in certain periods from Tanzimat to the present day have been tried to be determined chronologically and problematically. The fact that the movements that emerged with Tanzimat were broken in certain periods, such as 1915, 1933 and 1960, and left their place to different movements, and the changes in our country in parallel with the change in the perception of philosophy in the world have been tried to be revealed in this study, and as a result of the study, results that have not been expressed so far have been reached. Again, whether the perception of philosophy has changed in society along with the change in philosophy in higher education is among the topics investigated in this study. For example, the fact that professors such as Mehmet İzzet, Niyazi Berkes and Necati Öner, who studied philosophy, regretfully admitted that it was embarrassing to say "I am studying philosophy", and instead took refuge in evasive answers such as "I am studying at the Faculty of Literature, I am studying at the Faculty of Language and History", clearly shows how the difficulty of doing philosophy in Turkey is at a high level with these prejudices. From the times when philosophy was identified with irreligion and atheism, and philosophers were seen as useless people who only criticized and did not produce solutions, to the present situation, the paths taken and the obstacles overcome make us hopeful for the bright future of philosophy in Turkey. In the Dârülfünun, which was de facto established in 1863 and opened and closed many times, philosophy courses were able to find a wide place in the curriculum after 1900 and especially after 1916. However, the contribution of philosophy courses and departments, which have been a significant part of the academy since 1916 both as a field of research and education, to the establishment and development of the longed-for original philosophical thought is currently the subject of a separate discussion. Indeed, philosophy departments have never escaped the criticism that they teach Western thought, transfer Western intellectual currents, ignore social values, and provide an exclusively Western and unproductive education. Our study, which deals with the processes of change and transition in philosophy education in Turkey and the debates on these processes, consists of three chapters and three appendices. In the first part, the studies in the field of philosophy from Tanzimat to the Republic are discussed theoretically and a general framework is tried to be drawn about the establishment of philosophy in Turkey. The topics covered in this section are mainly philosophy education until the establishment of the first university in 1863 under the name Dârülfünun and its closure and reopening in 1900 under the name Dârülfünun-ı Şâhâne. As is known, after a long period of trial and error, Dârülfünun was reformed under the name "Dârülfünun-ı Osmânî" in 1908 during the Second Constitutional Monarchy. Reforms in the field of education continued unabated, and with the university reforms in 1915 and 1933, philosophy departments also underwent significant change and transformation. Especially German faculty members, who were influential in these reforms, played an active role in the restructuring of the philosophy department. Apart from universities, philosophical activities were also carried out in non-governmental organizations, newspapers and journals. In particular, the philosophers who tried to become an association under the name of the Turkish Philosophical Society are today actively working under the name of the Philosophical Society of Turkey and the Turkish Philosophical Association. In this part of our study, in addition to these issues, the philosophers of the Republican period, which we have identified as four generations, and their philosophical attitudes and behaviors are evaluated together with the aspects reflected and not reflected in their works, and the interaction between the similarities and differences between the general characteristics of the generations and the philosophical atmosphere in the country is tried to be analyzed. The similarities and differences between the generations are analyzed since they are the main factors that determine and govern the course of philosophy in Turkey. The second chapter is devoted to "Philosophical Disciplines in Purgatory in the Republican Era". In this section, the disciplines of history of science, logic, Islamic philosophy and philosophy of religion, which we characterize as disciplines in limbo because their place in philosophy departments has always been controversial, are analyzed. In the third and final chapter, under the title "Philosophical Problems and Movements in the Republican Era", the problem of establishing the practical implications of the philosophical issues discussed in the first two chapters on the theoretical level, the question of whether Turkish can be the language of philosophy, Western philosophical movements in Turkey and their representatives are discussed. This chapter concludes with the main purpose of the study, which is to discuss the problems of philosophy in Turkey, suggestions for solutions and future perspectives. We have tried to enrich our research with three appendices that are considered to be complementary to these three chapters. The first appendix contains interviews with twelve senior professors who retired after teaching philosophy in Turkey for many years. These senior professors were asked questions about the changes in the view of philosophy in Turkey, philosophy education in higher education, their perceptions of philosophy, etc., and an important historical note was made with their answers based on their experiences. In this respect, we believe that these interviews will serve as an important source and reference for future generations and the social sciences community. Although the speeches of these professors contain many important discourses, messages and references, we have chosen one motto phrase to carry in the title. On this occasion, we would like to express our gratitude to our esteemed professors for sharing their vast knowledge and experience in the field of philosophy with us. In the second appendix, the short life stories and works of about a hundred professors in the field of philosophy in the Republican period are included. Although this information is sometimes easily obtained through the internet, biographical books or the works of the professors themselves, sometimes, after a very long and laborious work, original information has been reached, which is expressed for the first time in this study. Sometimes the capture of a very small detail required great efforts. In the third and final appendix, the names and periods of the senior philosophers of the Republican period are listed chronologically. (shrink)

The philosophy of Epictetus, a freed slave in the Roman Empire, has been profoundly influential on Western thought: it offers not only stimulating ideas but practical guidance in living one's life. A. A. Long, a leading scholar of later ancient philosophy, gives the definitive presentation of the thought of Epictetus for a broad readership. Long's fresh and vivid translations of a selection of the best of Epictetus' discourses show that his ideas are as valuable and striking today as (...) they were amost two thousand years ago. This is a book for anyone interested in what we can learn from ancient philosophy about how to live our lives. (shrink)

本书包括词、语句以及语言分析、括称理论、意义理论、言语行为理论、语言和实在等内容。同时还介绍了英美语言哲学研究的历史和现状。.

In lieu of an abstract, here is a brief excerpt of the content:Journal of the History of Philosophy 41.1 (2003) 121-122 [Access article in PDF] Harold Tarrant. Plato's First Interpreters. Ithaca, NY: Cornell University Press, 2000. Pp. viii + 263. Cloth, $55.00. This is Tarrant's third book on the ancient Platonist tradition, following his Scepticism or Platonism? (1985) and Thrasyllan Platonism (1993). In those earlier volumes his focus was on the first centuries bc and ad. Here his scope is much (...) wider. Stating that "Platonic interpretation is today at a crossroads," he has written a book that explores "ancient attempts to wrestle with this corpus," with the ultimate objective "to encourage a fresh, almost primitive reading of Plato himself" (vii).He begins engagingly by confronting the ancients with questions any modern reader of Plato must ask: What kind of text is this? Are there doctrines here? Where do I look for Plato's doctrines? The second part of his book is a historical survey, taking us from Plato, the early Academy and Aristotle, through the Hellenistic and early Roman Imperial period, and concluding with the principal Neoplatonist interpreters. In the third and longest part, he focuses on the interpretation of specific dialogues, giving most space to the Gorgias and Theaetetus, but also dealing in particular detail with the Meno, Parmenides, and Philebus. Something is said about every dialogue, but Tarrant writes only briefly about such major works as the Republic and Timaeus. He explains his selectivity (not very convincingly) as due to his wish to "discuss issues of meta-interpretation, with emphasis on the period before Plotinus" (198).Taking his book as a whole, one realizes that few strands of modern interpretation were not prefigured to quite a large extent in antiquity. The two most obvious exceptions are the chronological and developmental approach (Early, Middle, and Late), at present under strong attack from some quarters, and the theological, numerological, and allegorical readings practiced by Neoplatonists. Plato's ancient interpreters were doctrinal unitarians, but they implicitly anticipated our tendency to distinguish "Socratic dialogues," which some of them called "gymnastic" and "inquisitive," from such "canonical" works as the Phaedo,Republic, Symposium, and Timaeus, to which they applied the labels "dogmatic" and "expository." And they recognized that both types of characteristics could be found in the same dialogue, as in the Meno and Theaetetus. Plato himself, they proposed, spoke primarily through the voices of Socrates, Timaeus, and the Eleatic and Athenian strangers; but other characters, such as Pausanias in the Symposium, or Protagoras in the dialogue of that name, utter thoughts with some philosophical value. In explaining difficult passages of one dialogue, they would typically refer to passages from other parts of the corpus. An especially intriguing instance is the strategy of the Anonymous Commentator on the Theaetetus, who reads the Meno into the dialogue on which he is officially commenting.Ancient scholars, just like ourselves, asked questions about the unifying themes of complex dialogues. Hence the sub-titles given to certain works: "On the soul" for the Phaedo, and "On justice" for the Republic, etc. For Olympiodorus (whose commentary on the Gorgias Tarrant has recently co-edited [Leiden, 1998]), earlier interpreters have seriously erred by giving too limited an account of that dialogue's scope. It is not, he says, simply about rhetoric, nor about justice and injustice; nor is its theme the divine demiurge (as some Neoplatonists had strangely proposed, on the basis of the concluding myth). Rather, the subject of the Gorgias is "the ethical principles that lead to constitutional well-being" (125). [End Page 121] However, Olympiodorus's eminently "sensible" reading (as Tarrant calls it) is deeply embedded in the Neoplatonic contrast between the "purificatory virtues" of the Phaedo and the "constitutional virtues" of Republic4.Strong or weak scepticism, esotericism, unwritten doctrines, spurious versus genuine, a canon of central dialogues, dramatic considerations, and the philosophical importance or non-importance of the dialogues' prologues—all of these are interpretive approaches that Tarrant surveys in this immensely learned book, and all of them continue to resonate for us. Modern scholars, who emphasize the literary and philosophical unity of each dialogue, are walking... (shrink)

个人主体性发展是当代人学研究的重要理论课题。本书从“主体性黄昏”问题入手,通过“特指还是泛指”的追问分析,认为走向黄昏的仅是工具性主宰下的个人主体性样态。.

Mencius’ claim that human nature is good is well known among students of classical Confucian thought. It has been taken for granted that underlying Mencius’ deceptively simple thesis is an appeal to intuition. No persuasive argument is offered, except the insistence that the moral propensities, such as the “four germinations” are inherent in human nature. A corollary of this insistence is the unquestioned belief that human beings all have the inner ability to commiserate with others, to feel ashamed of themselves, (...) to have a sense of humbleness, and to differentiate right from wrong. And the only example of an attempt to “prove” the thesis which approximates a kind of empiricist procedure seems no more than a commensense observation. (shrink)

Os nomes dos que chegaram a apreciar Nietzsche formam uma galeria heterogênea; Mahler, Thomas Mann, Hitler, Adorno, Foucault, Mussolini. A América do Sul, onde Nietzsche é descoberto cada vez mais, tem a chance de tirar proveito à luz de um contexto cultural bem diferente e abrir perspectivas nunca percebidas.

An exposition of the core Confucian text, the Analects, is a rich resource for thinking philosophically about aesthetics, ethics, and religion. Indeed, the Analects is an inspiration for doing philosophy as a dialogical, rather than a dialectic, dialogue and an edifying conversation. The four integrated dimensions of Confucian humanism as embodied in Confucius’ “anthropocosmic” philosophy encompass the sacredness of earth, body, family, community, and the world. Specifically, it envisions that the full realization of the way of learning to be human (...) consists of (1) the integration of the body and mind, (2) the fruitful interaction between the individual and society, (3) the sustainable and harmonious relationship between humanity and nature, and (4) the mutual responsiveness between the human hear-mind and the Way of Heaven. Furthermore, it transcends the concepts of rationality in the Enlightenment mentality and provides a philosophy of life rooted in the sensitivity, sympathy, and compassion inherent in human nature. Confucius’ “anthropocosmic” philosophy is one of the most profound spiritual legacies in rethinking the human in the twenty-first century. (shrink)

By focusing on the Confucian ideal of forming one body with Heaven, Earth, and myriad things, I argue that the distinctive feature of Chinese cosmology is not the absence of cosmogonist concerns, but faith in the interconnectedness of all modalities of being as the result of the continuous creativity of the cosmic process.

The ideal Chinese thinker is a scholar‐official who is informed by a profound historical consciousness, well seasoned in the fine arts of poetry, lute and calligraphy, and deeply immersed in the daily routine of government. If philosophy is loosely defined as disciplined reflection on insights, Chinese philosophy is distinguished in its commitment to and observation of the human condition. It is a disciplined engaged reflection with insights derived primarily from practical living. The Chinese thinker, unlike the Greek philosopher, the Hebrew (...) prophet, the Indian guru, the Christian priest, or the Buddhist monk, is engaged in society, involved in politics, and dedicated to the spiritual transformation of the world from within. (shrink)

By focusing on the Confucian ideal of forming one body with Heaven, Earth, and myriad things, I argue that the distinctive feature of Chinese cosmology is not the absence of cosmogonist concerns, but faith in the interconnectedness of all modalities of being as the result of the continuous creativity of the cosmic process.

I. The "Moral Universal" from the Perspectives of East Asian Thought jl\ defining characteristic of East Asian thought is the widely accepted proposition ...

The Western tradition of philosophy began in Greece with a cluster of thinkers often called the Presocratics, whose influence has been incalculable. They include the early Ionian cosmologists, Pythagoras, Heraclitus, the Eleatics (Parmenides, Melissus, and Zeno), Empedocles, Anaxagoras, the atomists and the sophists. All these thinkers are discussed in this 1999 volume both as individuals and collectively in chapters on rational theology, epistemology, psychology, rhetoric and relativism, justice, and poetics. A chapter on causality extends the focus to include historians and (...) medical writers. (shrink)