Objective: The COVID-19 epidemic has generated great stress throughout healthcare workers. The situation of HCWs should be fully and timely understood. The aim of this meta-analysis is to determine the psychological impact of COVID-19 pandemic on health care workers.Method: We searched the original literatures published from 1 Nov 2019 to 20 Sep 2020 in electronic databases of PUBMED, EMBASE and WEB OF SCIENCE. Forty-seven studies were included in the meta-analysis with a combined total of 81,277 participants.Results: The pooled prevalence of (...) anxiety is 37% from 44 studies. Depression is estimated in 39 studies, and the pooled prevalence of depression is 36%. There are 10 studies reported the prevalence of insomnia, and the overall prevalence of insomnia is 32%. The subgroup analysis showed a higher incidence of anxiety and depression among women and the frontline HCWs compared to men and non-frontline HCWs respectively.Conclusions: The COVID-19 pandemic has caused heavy psychological impact among healthcare professionals especially women and frontline workers. Timely psychological counseling and intervention ought to be implemented for HCWs in order to alleviate their anxiety and improve their general mental health. (shrink)

Whether second language teaching contributes to the enslavement or empowerment of learners has become a branch in Teaching English to Speakers of Other Languages research. More and more discussions are emerging, and they tend to base on more and more diverse theoretical frameworks. This article aims to shed light on this issue by exploring it from a Hegelian framework of language. Among Hegel’s theories of language, two notions, namely, mutual recognition and universalisation of culture are selected for discussions. The conclusion (...) is that based on Hegel’s theories of language L2 teaching has a stronger tendency of contributing to the empowerment of learners. (shrink)

Online interactions have become major channels for people to obtain and disseminate information during the new normal of COVID-19, which can also be a primary platform for rumor propagation. There are many complex psychological reasons for spreading rumors, but previous studies have not fully analyzed this problem from the perspective of the interaction between official institutions and influential users. The purpose of this study is to determine optimal strategies for official institutions considering the impact of two different influential user types (...) by designing two game-theoretic models, namely “Rumor Clarification and Interaction Model” and “Rumor Verification and Interaction Model,” which can, respectively decide whether to clarify and when to clarify. The results of this article show that clarification strategies can be decided according to the characteristics of rumors and the influential user’s reactions. Meanwhile, publishing verified information prevents trolls’ “loophole advantages” and prevents reputed personalities from spreading false information due to the vague authenticity of rumors. Results also show that the verification strategy is limited by cost, period, and verification index. (shrink)

The problem of rationalizing denominators for two types of fractions is discussed in the paper. By using the theory and algorithms of Gröbner bases, we first introduce a method to rationalize the denominators of fractions with square root and cube root, and then, for the denominators with higher radical of the general form, the problem of rationalizing denominators is converted into the related problem of finding the minimal polynomials. Some interesting results and an executable algorithm for rationalizing the denominator of (...) these type fractions are presented. Furthermore, an example is also established to illustrate the effectiveness of the algorithm. (shrink)

An esssential work of this enigmatic sage, draws from the ancient traditions of Buddhism, Taosim, and Advaita Vedanta.

An esssential work of this enigmatic sage, draws from the ancient traditions of Buddhism, Taosim, and Advaita Vedanta.

The coronavirus disease 2019 continues to spread globally. This infectious disease affects people not only physically but also psychologically. Therefore, an effective psychological intervention program needs to be developed to improve the psychological condition of patients screened for fever during this period. This study aimed to investigate the effect of a brief mindfulness intervention on patients with suspected fever in a screening isolation ward awaiting results of the COVID-19 test. The Faces Scale and the Emotional Thermometer Tool were used to (...) investigate 51 patients who were randomly divided into an intervention group and a control group. All patients completed self-rating questionnaires online at the time they entered the isolation ward and before they were informed of the results. The intervention group listened to the mindfulness audios through hospital broadcasts in the isolation ward before their lunch break and while they slept. Compared with the control group, the intervention group’s life satisfaction score increased and the emotional thermometer score decreased. The anxiety scores and the needing help scores decreased significantly. Distress, depression, and anger also decreased, but did not reach significance. Brief mindfulness interventions can alleviate negative emotions and improve the life satisfaction of patients in the isolation ward who were screened for COVID-19 during the waiting period. (shrink)

Resumen: En la antigua filosofía confuciana, el pensamiento de la “Armonía entre el Hombre y la Naturaleza” ocupa un lugar primordial. La noción confuciana tiene una arraigada y extensa historia, evolucionando y profundizándose a lo largo de sucesivas generaciones. Su contenido es profundo e intrincado, y abarca una perspectiva armoniosa e integrada de la naturaleza, una priorización de la rectitud sobre el interés personal y una perspectiva de desarrollo sostenible. Estas ideas tienen un valor significativo como punto de referencia para (...) el establecimiento y avance de los sistemas sociales contemporáneos. Este artículo pretende explorar los orígenes y el desarrollo del concepto de “Armonía entre el Hombre y la Naturaleza”, al tiempo que analiza y reflexiona sobre cómo influye esta ideología en la construcción de la sociedad actual. (shrink)

A piece of wax—typically of a spherical shape—has been evoked occasionally as an apt example of how our engagement with the commonest everyday object may constitute a “raw” yet unexpectedly rich (and taxing) experience, from the Aristotelian discourse of Περὶ Ψυχῆς (_On the Soul_) to the ancient Chinese historical treatises, where the technique of making _lajuan _(wax-embraced silk) became a practical metaphor for the low-key transmission of classified information. Using the semi-enclosed, “walled” space—specifically, made of the material of wax from (...) Descartes’ often misread _Meditationes_—as a metaphor of an unlikely shape or structure for inducing the presence of the absent (e.g., memories of personal lives or ancient technology), the paper responds to Hoły-Łuczaj (Philosophy & Technology 36:19, 2023 )’s favorable and subtle touches in the Commentary on the recent study of ancient Eastern measurement and measuring thinking (Philosophy & Technology 36:22, 2023 ; Philosophy & Technology 34(4):785–809, 2021 ) by relating to the childhood experience of living with measuring tools and measuring/measured person(s) (_homō _-_mētiēns_/-_mēnsus_; to be distinguished from the Pythagorean formula of _homo_-_mensura _or man _as _the measure [of everything]). (shrink)

Here the author takes ren-humanity to be, as Confucius says, an underlying, ineffable, potentially universal human quality, and draws a distinction between three different types of moral capacity in the Lunyu: the man of ren’s capacity for li-proper interactions, his capacity for total reciprocity with another, and his capacity to make moral discriminations. The nature of these moral judgments is then discussed in relation to the praxis of entering into shu-reciprocity with another and that of recognizing others’ actions as being (...) li-proper. A key question is that of whether even an intuitive feeling of commonality, if not identity, with another man-of-ren involves a subjective judgment. Confucius’ view that foreigners can respect ren even if they may not possess it is also discussed. The author suggests that any viable ethical model would need to maintain a universal standard of humaneness while also including a maximum degree of openness to the other. (shrink)

An esssential work of this enigmatic sage, draws from the ancient traditions of Buddhism, Taosim, and Advaita Vedanta.

Some of the authors of the essays on Chinese philosophers prefer the pin yin system of romanization for Chinese names and words, while others prefer the Wade‐Giles system. Given that both systems are in wide use today, important names and words are given in both their pin yin and Wade‐Giles formulations. The author's preference is printed first, followed by the alternative romanization within brackets.

The statement “Building the socialist harmonious society” contains the recognition and understanding of the conflicts of values in the contemporary society. The connotation of socialist harmonious society contains its own dominant values: In the relations of person-to-person, it requires democracy to guarantee the achievement of freedom and rule of law to ensure social fairness and justice. In the relationship of human and nature, it demands harmony between man and nature and the coordinated and sustainable development of economy, society and ecology. (...) Putting-people-first is the essential principle. The construction of contemporary values is a basic approach of building the socialist harmonious society. (shrink)

Für viele stellt das Instrumentalisierungsverbot, wonach man andere Menschen nie blo als Mittel behandeln darf, eine fundamentale moralische Wahrheit dar. Dieses Buch ist der Versuch, diese Ansicht näher zu fassen und zu begründen. Das Instrumentalisierungsverbot spielt nicht nur in unserer Alltagsmoral, sondern auch in moraltheoretischen Diskussionen eine wichtige Rolle. Verschiedenste Praktiken werden mit der Begründung als unzulässig kritisiert, dass mit ihnen Menschen instrumentalisiert würden. Doch was heit es, die anderen blo als Mittel zu behandeln? Es besteht, so wird in diesem (...) Buch argumentiert, ein Zusammenhang zwischen unzulässiger Instrumentalisierung und Verletzung der Würde von Personen. In der Explikation des Würdebegriffs wird dieser Zusammenhang entfaltet. Die unzulässige Instrumentalisierung von Personen verletzt in bestimmten Fällen deren Würde, in anderen Fällen Ansprüche, die in der Würde von Personen begründet sind. Die Würde von Personen wird dabei als Anspruch auf Selbstachtung gefasst. Selbstachtung wird nicht im Sinne der Selbstwertschätzung verstanden. Im Blick steht vielmehr ein normatives Verständnis von Selbstachtung, wonach Personen ein Leben in Selbstachtung führen, sofern ihr Selbstverfügungsrecht von anderen und ihnen selbst geachtet wird. Der Anspruch auf Selbstachtung wird als Anspruch darauf begriffen, über wesentliche Bereiche des eigenen Lebens verfügen zu können. Diese Überlegungen zu Würde und Selbstachtung werden moraltheoretisch eingeordnet und abschlieend auf paradigmatische Fälle der praktischen Ethik angewendet, bei denen es um die Instrumentalisierung von Menschen geht. (shrink)

Hermann Hesse (1877–1962), the poet, novelist, man of letters, and painter, created characters who, like the Daoist sages, had many paradoxical characteristics. Some of Hesse’s characters manage their paradoxical natures well and, like the balanced sages, are able to be simultaneously changing yet stable, full of life but also empty, in unison with nature and the social world. Centered between interchanging extremes, these balanced individuals are carefree yet self-controlled, efficacious in their work yet seemingly inactive, and successful in sustaining leadership (...) and power yet humble and non-obtrusive. These sage-like individuals, the ideal leaders presented in the Daodejing 道德經, will be the focus of this essay. Specifically, I will focus on the Daoist hub and wheel analogy, the concepts of wu 無 and you 有, absence and presence respectively, which are extremely important in order to understand the influence of Daoist philosophy on Hesse’s literary examples of sage-leadership. (shrink)

Qua hermeneutic-linguistic-pragmatic turn wurde die Freisetzung kommunikativen Handelns kommunikationslogisch, entwicklungstheoretisch und diskursethisch entwickelt und die Form der Verstandigung intersubjektivitatstheoretisch als Moglichkeit sozialer Identitat bestimmt. Mit Peirce kann man das Verstandigungstheorem als Intersubjektivitatsrelation lesen, Intersubjektivitat selbst strukturlogisch "deduzieren". So prazisiert wird die von Habermas vollzogene Umstellung von Subjektivitat auf formale Intersubjektivitat uber Kant, Hegel, Husserl und Mead rekonstruierbar. Dabei kann das begrundungstheoretische Defizit des nur postulierten Formganzen gesellschaftlicher Rationalitat behoben, der formalpragmatisch ausgedunnte Lebensweltbegriff substantiiert und die nicht konsequent ausgefuhrte Methodologie mit (...) der Trias von Metatheorie, empirischer Soziologie und Gesellschaftstheorie scharfer gestellt werden. Die relationenlogische Analyse drangt zur Neulekture des Intersubjektivitatsgedankens. (shrink)

Roland Mierzwa würdigt in dieser Untersuchung das Gewissen des Menschen im umfassenden Sinn, so werden zum Beispiel die Grenzen des romantischen Gewissens oder des Über-Ich-Gewissens von Freud aufgezeigt. Mit der Erfahrung des Gewissensentscheides unter dem Kirchenasyl als Wir-Gewissen kommt es zu einer Korrektur der individualistisch enggeführten Gewissensdiskussion, wie sie bisher etwa in der evangelischen Theologie oder bei der Kriegsdienstverweigerung vorlag. Auf das Alltagsgewissen wird verwiesen als Grundlage für ein gelebtes komplexes Verantwortungsgewissen (Bonhoeffer); in begrenztem Umfang kann die Sozialisation auf ein (...) wacheres Gewissensbewusstsein hinwirken. Auch wenn das Rechtfertigungsgeschehen für ein lebendiges Gewissen entscheidend ist, kommt man an einer Gewissensbildung nicht vorbei, wobei Herzensbildung einen besonderen Stellenwert hat. Wurde das spirituelle Moment bei der Gewissensbildung in der Diskussion bislang nur unzureichend gewürdigt, so wird hier eine Reihe interessanter Aspekte dazu dargelegt"--Page 4 of cover. (shrink)

Die Frage, warum man moralisch sein soll, ist eine der ältesten und schwierigsten Fragen der Moraltheorie: Wie kann der Mensch dem moralischen Anspruch, dem er untersteht, gerecht werden? In welchem Verhältnis stehen moralische Urteile und Überzeugungen zu den Wünschen, Neigungen und Gefühlen des Menschen? Welche Rolle kommt der Vernunft in der Handlungsmotivation zu? Welche Bedeutung hat der religiöse Glaube für die menschliche Praxis? In der zeitgenössischen Moraltheologie werden diese grundlegenden Fragen weitgehend vernachlässigt. Die vorliegende Untersuchung leistet einen Beitrag, die Motivationsproblematik (...) wieder ins Zentrum der moraltheologischen Reflexion zu rücken. Ausgehend von einem Überblick über die gegenwärtige philosophische Diskussion um das Problem der moralischen Motivation wird die Motivationstheorie der Stoa rekonstruiert und ihre Rezeption durch Augustinus herausgearbeitet. Dabei erweisen sich die klassischen Motivationstheorien nicht nur als anschlussfähig an die gegenwärtige Diskussion, sondern sie bieten darüber hinaus auch wichtige Impulse für die Beschäftigung mit dem Motivationsproblem. (shrink)

This contribution aims to explore the historical predecessors of the Five Percenter model of self-realization, as popularized by Hip Hop artists such as Supreme Team, Rakim Allah, Brand Nubian, Wu-Tang Clan, or Sunz of Man. As compared to frequent considerations of the phenomenon as a creative mythological background for a socio-political struggle, Five Percenter teachings shall be discussed as contemporary interpretations of historical models of self-realization in various philosophical, religious, and esoteric systems. By putting the coded system of the tenfold (...) Supreme Mathematics as one of its core teachings in context with the Pythagorean Tetractys, an arrangement of ten points in four lines, the commonalities between the sequence and concepts attributed to the respective numbers will be demonstrated. (shrink)

The eco-environmental problems have become a hot topic of global concern today. Many scholars seek intellectual resources from traditional cultures to solve these problems. This article tries to extract the rich ecological thoughts from the text of Laozi. According to Laozi, Tao is ‘the mother of all beneath Heaven’, that is, the whole universe, including man and nature, evolve from Tao. This indicates the primary harmony of man and nature. However, man mistakenly regards himself as the lord of nature, and (...) uses his force and methods of science and technology to enslave nature, causing the current ecological crisis. The way to resolve the crisis is pointed out in the following statement: ‘Man should imitate Earth, Earth should imitate Heaven, Heaven should imitate Tao, and Tao is being what it is’. Laozi advocates man to imitate nature, leading a life of ‘having no self’, ‘wu wei’ or ‘desiring no-desire’. This is the Tao-centred way of living, which brings about a transformation in human existence. Contribution: This article argues that the current ecological crisis is caused by mankind’s mistaken belief that they are the masters of nature. The philosophical ideas of Laozi provide a way to resolve the crisis, advocating that humans should imitate nature and adopt a Tao-centred way of living. This way of living brings about a transformation in human existence. The article provides a philosophical perspective on how to solve contemporary environmental problems. (shrink)

Dieses Buch prüft die allgemeine Forschungsmeinung, dass Kant ein Vertreter des absoluten Lügenverbots sei. Dabei verteidigt der Königsberger Philosoph aber ebenso den Standpunkt, dass die Moralität einer Handlung von der Maxime des Willens abhängt. Wenn Kant nun gleichzeitig behaupten würde, dass bestimmte Handlungen in jedem Fall verboten sind, würde er sich widersprechen. Indem das Buch die begriffliche Unterscheidung von 'Lügen' als pflichtwidrige Falschaussagen und "Unwahrheiten" als nicht pflichtwidrige Falschaussagen trifft, bietet es für dieses Paradox der Kant-Forschung als erste Monografie zum (...) Lügenproblem einen Lösungsansatz. So wird man mit Kant sogar sagen können: 'Manchmal musst du die Unwahrheit sagen.'. (shrink)

Was ist das überhaupt – Bewußtsein? Beim Gebrauch des Substantivs „Bewußt- sein“ sollte man eine gewisse Vorsicht walten lassen. Die deutsche Sprache kennt dieses Substantiv nur innerhalb weniger Redewendungen – „Dann verlor er das Bewußtsein“, „Nach vielen Stunden kam er wieder zu Bewußtsein“, „Im Bewußtsein seiner schweren Verantwortung“ usw. Außerhalb dieser Redewen- dungen kommt das Wort dagegen praktisch nicht vor; und deshalb sollte man skeptisch werden, wenn Philosophen Sätze formulieren wie „Menschen haben ein Bewußtsein“. „Bei Bewußtsein sein“ ist gebräuchliches Deutsch, (...) „ein Be- wußtsein haben“ nicht.1 Diese Bemerkungen mahnen zwar zu besonderer Vor- sicht, helfen in der Sache jedoch nicht viel weiter. Wovon reden wir also, wenn wir fragen, ob Bewußtsein reduktiv erklärbar ist? Fragen wir vielleicht so: Was fehlt dem, der das Bewußtsein verloren hat? (shrink)

InNaturNatürlichkeitseinerKünstlichkeitKritik der Urteilskraft zitiert Kant das Beispiel eines Gastwirts, der seinen Burschen im Wirtsgarten den Gesang der Nachtigall nachahmen lässt, um damit seine bei ihm eingekehrten Gäste zu erfreuen: Dieser „lustige Wirth“ habe „seine zum Genuß der Landluft bei ihm eingekehrten Gäste dadurch zu ihrer größten Zufriedenheit hintergangen […], daß er einen mutwilligen Burschen, welcher diesen Schlag (mit Schilf oder Rohr im Munde) ganz der NaturNatur ähnlich nachzumachen wußte, in einem Gebüsche verbarg. Sobald man aber inne wird, daß es Betrug (...) sei, so wird niemand es lange aushalten, diesem vorher für so reizend gehaltenen Gesange zuzuhören; und so ist es mit jedem anderen Singvogel beschaffen. Es muß Natur sein, oder von uns dafür gehalten werden, damit wir an dem Schönen als einem solchen ein unmittelbares Interesse nehmen können.“. (shrink)

Essayist, lecturer, and radical pamphleteer, William Hazlitt (1778-1830) was the greatest of English critics and a master of the art of prose. This book is a superb appreciation of the man and his works, at once a revaluation of the aesthetics of Romanticism and a sustained intellectual portrait. Nominated for the National Book Critics Circle Award in criticism when it was first published in 1983, it is now reissued with a new preface and bibliography by the author. "Few literary figures (...) in recent decades have seen their reputations rise as securely as Hazlitt's. Now it will soar. David Bromwich's book is the most persuasive and ambitious exploration of Hazlitt's genius hitherto attempted."--Michael Foot, New Republic "Hazlitt: the Mind of a Critic is an intellectual biography in the best sense of the word, and intellectual biography is the type of writing that shows Hazlitt in his truest light."--Kenneth R. Johnston, Indiana University "Bromwich's volume was first published in 1983, and its achievement has never been questioned. All Romanticists recognize that this is one of the great critical works in our field to appear in the post-war era. It aspires to (and achieves) a classical simplicity and elegance."--Duncan Wu, University of Glasgow. (shrink)

Essayist, lecturer, and radical pamphleteer, William Hazlitt (1778-1830) was the greatest of English critics and a master of the art of prose. This book is a superb appreciation of the man and his works, at once a revaluation of the aesthetics of Romanticism and a sustained intellectual portrait. Nominated for the National Book Critics Circle Award in criticism when it was first published in 1983, it is now reissued with a new preface and bibliography by the author. "Few literary figures (...) in recent decades have seen their reputations rise as securely as Hazlitt's. Now it will soar. David Bromwich's book is the most persuasive and ambitious exploration of Hazlitt's genius hitherto attempted."--Michael Foot, New Republic "Hazlitt: the Mind of a Critic is an intellectual biography in the best sense of the word, and intellectual biography is the type of writing that shows Hazlitt in his truest light."--Kenneth R. Johnston, Indiana University "Bromwich's volume was first published in 1983, and its achievement has never been questioned. All Romanticists recognize that this is one of the great critical works in our field to appear in the post-war era. It aspires to (and achieves) a classical simplicity and elegance."--Duncan Wu, University of Glasgow. (shrink)

Publisher's description: Warum können Normen und Gesetze zu bestimmten Handlungen verpflichten? Was genau ist eine rechtliche oder moralische Verpflichtung, wie wirkt sie und wie entsteht sie? Und wer darf und kann überhaupt wirksam verpflichten? Antwortversuche auf derlei Fragen führen zu den Grundlagen und Voraussetzungen von Rechtstheorie und Moralphilosophie. Gelingt es, solche Grundlagen auf die Natur des Menschen und damit auf die Möglichkeiten und Bedingungen seines Erkennens, Wollens und Handelns zurückzuführen, so kann eine Letztbegründung von Recht und Moral versucht werden. In (...) der Folge liesse sich eine Konzeption des natürlichen Rechts herleiten, die ihrerseits die Grundlage für das heute vorherrschende positivistische Rechtsverständnis bilden würde. Francisco Suárez S. J. (1548-1617) unternimmt einen solchen Versuch in seinen verschiedenen Schriften zur Rechtphilosophie und Moraltheologie und leistet damit nicht nur einen historisch relevanten Beitrag zur Naturrechtstradition der Frühen Neuzeit, sondern ebenso zu systematischen Problemstellungen der heutigen philosophischen Debatte, beginnend bei der Fundierung von Moralität im individuellen Gewissen bis hin zu Wesen und Ausgestaltung des Völkerrechts. Stefan Schweighöfer zeigt die Verbindungslinien zwischen den verschiedenen Werken von Francisco Suárez und rekonstruiert so philosophische Positionen, die man gewöhnlich erst in der Tradition Kants verortet. Dabei werden insbesondere auch die Schriften berücksichtigt, die bisher in keiner modernen Sprache zugänglich sind. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Remembering Lewis E. HahnGeorge C. H. Sun, President, John Howie, Professor Emeritus, Thomas Alexander, Professor and Director of Graduate Studies, Kenneth W. Stikkers, Professor and Chair, Randall Auxier, Professor, Robert Hahn, Professor, Joseph Wu, Professor Emeritus, Elizabeth R. Eames, Professor Emeritus, Martin Lu, Professor of Philosophy, George Kimball Plochmann, Professor Emeritus, Matt Sronkoski, Philosophy Graduate and Academic Adviser, Dave Clarke, Professor Emeritus, Eugenie Gatens-Robinson, Professor Emerita, Hans H. Rudnick, (...) Professor Emeritus, Stephen Bickham, Professor EmeritusPresident, and Don Mikula (bio)The following testimonials were offered on the occasion of a memorial gathering for Dr. Lewis E. Hahn held on February 19, 2005, and were compiled for presentation here by Sharon (Hahn) Crowell.A Tribute to Dr. Lewis E. Hahn (1908-2004) from a Global PerspectiveGeorge C. H. Sun President, Thomé H. Fang Institute, Inc., Mobile, AlabamaAmong the philosophical community in both the East and the West, no word of introduction is needed for our beloved Master, who was the recipient of numerous distinctions and honors, with titles that included "Man of the Year in Philosophy" and "Award of Lifetime Achievement." The very name "Lewis E. Hahn" itself already stands now for genuineness, dedication, and fulfillment.A great work is a dialogue with eternity; a great person is such a work. In less than thirty years he succeeded in developing Carbondale from what had been a small college town in the Midwest into the Mecca of American philosophy. His most important achievements were the Dewey Center and the Pepper Archives that he helped install at SIUC These, among other such institutions, will remain a unique contribution, a glory of American philosophy, and a monument in the history of human thought.For posterity Lewis E. Hahn will remain an object of wonder and amazement. How is it possible for one human being to have accomplished so much, so well, and in so short a span of time—less than one century—in breadth, depth, and diversity? Some one hundred years ago, by bridging the gap between the New World and the Old, William James was hailed as the great genius of international friendship among philosophical thinkers, but we now find a greater genius in Lewis E. Hahn, who succeeded in bringing together the peoples of East and West from at least four continents: Europe, Australia, America (both North and Latin America), and Asia. To my knowledge, few of his predecessors and contemporaries have been half so widely read and liberal-minded as he was, in view of the range and scope of the Library of Living Philosophers that he helped continue after the passing of its founder, Dr. Paul A. Schilpp.What type of man was Hahn, our younger generation will wonder? Only a pluralist approach can help us understand the true character of such a legendary pluralist-contextualist. In short, he was "a full personality." As I recall, while working on my dissertation with him in the 1970s, we had a brief discussion on Confucius, the sage of ancient China. "A full personality!" was his laconic assessment. Suddenly I realized, to quote the Analects: "The Master is talking about himself!" For, as the Buddhists put it, only a Buddha can understand a Buddha. Or, as William James put it, only one who has philosophy can appreciate philosophy. Many friends [End Page 1] of my generation admire him so much; Te Chen of Hong Kong calls him "a great Confucian in America." Those who regret the loss of many precious Confucian virtues in China today have now rediscovered them in the person of Lewis E. Hahn! If Nietzsche called Kant "a great Chinese in Königsberg," it is simply because he had not encountered our own Master.A paradigm of academic leadership, Dr. Hahn is simply irreplaceable—this is a tribute I personally heard in Carbondale in the late 1960s. It is not an exaggeration to say that he was a superb administrator, and he could have been the best Secretary of the State we ever had, for he possessed more in the way of philosophical wisdom than all his predecessors put together! As a great teacher, he was no less "serene, good, learned, wise, and ardent" than... (shrink)

This article aims to explore the concept of Heaven and St. Thomas Aquinas I "Summa Theologica" explained the basis of natural law and metaphysics. The philosophy, the I's "Road" was opened on their own, said that the ultimate reality itself; second source that can be raw, such as "Dawson, one two, two three, three things," a phrase below; again , then follow all the rules change. In this regard, I tend to "Heaven", "heaven" statement, basically all things to follow the (...) law is. I focus on is that all things are to follow the law is. As for the man-made law, I tend to be severely criticized, such as saying "Fa Wu Zi-chang, way more than a thief," and the like. Having said that, by Taoism Taoism Taoism and Legalism affect the development of the legislation is still based on natural law is human law theory. Thomas Aquinas's natural law, is given in accordance with the rational nature of God and the law of action, we can see, St. Thomas Aquinas's natural law focused on people, not only contains a real natural , but also ought to include , two related but different. There are words on the surface, natural law is that "people according to their nature are looking for is good." However, the surface should be made, the principle of natural law is: "People should do good to avoid evil." In this paper, to compare the Heaven and the ultimate source of natural law, I inquire of the non-personal God of the Trinity Road and Thomas Aquinas on how chemical and biological weapons or to create things, by the generosity or wisdom and love of order and law generated. Then, on the Heaven and the natural law itself for comparison. Finally, the two can be dealt with through the office, and, and related concepts in Taoism. The basic concern of this paper is to compare Laozi's Heavenly Dao and St. Thomas' natural law for the purpose of bringing them to dialogue. Philosophically speaking, Laozi's concept of Dao means first, the ever self-manifesting and creative Ultimate Reality; second, the Origin giving birth to all things; third, the law of becoming of all things in the universe. For this last meaning, usually Laozi uses the term "Heavenly Dao" to represent laws of nature that all beings in the universe, including human beings , must comply with. As to human laws, he takes a critical position, to the point of saying that "The more legal objects multiply, the more robbers and thieves there will be." Nevertheless, under his influence, Huanglao daoists and legalists have developed their philosophy of positive laws.In Comparison, St. Thomas' natural laws are principles of human action according to human rational nature. The emphasis of St. Thomas is put therefore on the rational nature of human beings, which includes both the aspect of "to be" and that of "ought to be," both being closely related yet distinct. Seen from "to be," the natural law says that all human beings desire goodness by their nature; while as their "ought to be," all human beings should do good and avoid doing evil.This comparative study will focus first on how the generosity of Dao's giving birth to all things in Laozi and the wisdom and love of God in St. Thomas become order and law. Then we will compare Laozi's laws of nature, to which human beings should also live accordingly, with techniques inspired from them, and the principles of St. Thomas' natural laws. We will discuss the possible compatibility and dialogue between St. Thomas thoughts, which are essential to Catholicism , and those of Laozi as followed by lluanlao Daoism and Religious Daoism. (shrink)

"Now we have heard that, as for those sages before Confucius, if it had not been for Confucius, there would have been no way for them to be known, and as for those sages after Confucius, if not for him, there would have been no one for them to emulate. He is called the one who transmitted Yao and Shun as if they were his own ancestors, who took as his model Wen and Wu, patterned himself after the hundred kings, (...) and served as the pattern to be imitated for ten thousand generations." This is an important passage of an edict issued in the eleventh year of the Ta-te Emperor of the Yuan dynasty which bestowed upon Confucius the exclusive title of Fully Perfected Great Sage [ta-ch'eng chih-sheng]. Obviously, in terms of human attainment, Confucius was truly a great person of great learning, character, and usefulness. For two thousand years, his doctrines and his behavior as a man have had a great role and influence in China's cultural and material systems, scholarly thought, social morality, and even her order or disorder, prosperity or decay. If we were to remove his role and influence, then could two thousand years of China's history and culture have developed as it has, with a tradition still present? This is a good question. From this it is clear that Confucius' relationship to Chinese culture was most important. (shrink)

Few studies have examined the relationship between personality traits and social networking sites (SNSs) with a dominant concentration on the personality alterations under SNSs influence. The relationship between personality and privacy control was less focused and discussed. In order to figure out the internal mechanism of such link among youth SNSs users, the Theory of Planned Behavior (TPB) was extended by including Five-Factor Model of Personality to explore how personality traits interact with privacy control behavior on SNSs. The investigation using (...) the theoretical method mentioned led to several hypotheses which were later assessed by an online study conducted within randomly chosen college students (N = 201) from two randomly chosen universities in China. This sampling strategy was designed to mimic the situation of targeted research population in the most reasonable way. The results suggested neuroticism and openness predicted SNSs privacy. Neuroticism and openness predicted “networked privacy” was also found. Theoretical implications of these findings were addressed. (shrink)

Because the investigation of things and the extension of knowledge is a method of thinking, Ch'eng Tzu dealt with it first. In Erh Ch'eng i-shu [Legacy of the Two Ch'engs], section 25, it is said: "The Ta hsueh [Great Learning] states: A thing has its essentials and nonessentials, an affair has a beginning and an end. Knowledge of what is primary and what is secondary approximates the truth." Ch'eng Tzu maintained that the most important thing in study is to know (...) what is essential and what is nonessential - the beginning and the end. The extension of knowledge lies in the investigation of things; it is essential and constitutes the beginning. Governing the world and the state is nonessential and constitutes the end. Chu Tzu [Chu Hsi] said: "Ch'eng Tzu discussed the theory of the investigation of things in detail." But what is the extension of knowledge and the investigation of things? Chu Tzu maintained that "to investigate" [ko] means "to study thoroughly" [ch'iung]; the term "thing" [wu] means "principle" [li]. To investigate the thing is to study its principle thoroughly. A thorough study of principle leads to an extension of knowledge; without a thorough study there can be no extension. Consequently, he thought that the investigation of things is the beginning of truth and that the student who undertakes the investigation of things is already near the truth. Why? Because the student who undertakes the investigation of things can control his mind completely. Although the key to governing the state and pacifying the world lies in the person — as in the saying "governing the world and the state must begin with the person" — one who would govern the state and pacify the world must first cultivate himself. Cultivating the self is the key to governing the state and pacifying the world, and the means of cultivating the self are the investigation of things, the extension of knowledge, sincere thought, and a correct mind. Perhaps the reader will ask, what the relationship is between cultivating the self, on the one hand, and the investigation of things and the extension of knowledge, on the other hand? Cultivating the self belongs to the realm of ethics; investigating things and the extension of knowledge belong to the realm of knowledge. Given the fact that the cultivation of the self belongs to the realm of ethics and the investigation of things and the extension of knowledge belong to the realm of knowledge, how can an intrinsic relationship between these two dissimilar realms develop? We know that Ch'eng Tzu emphasized two kinds of knowledge, moral knowledge and empirical knowledge. He maintained that if there were only empirical knowledge, there would be only the physical person dependent upon external things without knowing truth. Moral knowledge is true knowledge; therefore, it is necessary to transform empirical knowledge into moral knowledge. Only when external, empirical knowledge and internal, moral knowledge are combined is there true knowledge. But how are empirical knowledge and moral knowledge combined? Chu Tzu elaborated on this point. In the collected writings of Chu Tzu there is an explanation of the couplet "Heaven gave birth to the people/There are things and there are laws" from the Shihching [Book of Poetry]: "Ta ya cheng min." Chu Tzu maintained that in the line "There are things and there are laws" from the Shih-ching, the word "thing" [wu] means "form" [hsing] and the word "laws" [tse] means principle [li]. "Form" is a metaphysical concept, and "law" is what is called metaphysics. Man certainly cannot be without this thing, but unless we understand the "principle" of this "thing," we have no way of knowing whether it conforms to the correct form of life or of deciding the appropriateness of the thing. We must, therefore, seek the principle of this thing. But even if we know the thing and seek its principle, we still have not reached "the limits of the thing"; "the principle of the thing" has not been thoroughly studied and our knowledge of it is not complete. Consequently, we must strive "to reach its limits." This is the meaning of the statement:Only by investigating the thing and arriving at the thing itself can the principle of the thing be known completely. When the principle of the thing is known completely, our knowledge of it is extended and focused. Without obscuration, weaknesses and insurmountable barriers, the intention cannot but be sincere and the mind cannot but be up-right. (shrink)

This essay examines the persistent engagement with cosmopolitan inclusivity through the endorsement of indigenous sacredness in works of ethnographic fiction. I focus on Ursula K. Le Guin’s Always Coming Home, James Cameron’s Avatar, and Taiwanese writer Ming-yi Wu’s science fiction The Man with the Compound Eyes, three iconic environmental representations of indigenous knowledge. These texts illustrate how indigenous thinking has very often been transformed from place-bound, locally-embedded cultural traditions to an embodiment of Euro-American eco-spirituality that overturns both national boundaries and (...) the humannature divide at the turn of the twenty-first century. In settler environmental narratives, the insistence on the ethnographic mode strengthens the desire for authenticity and intimacy. (shrink)

This study, which is based on survey data provided by 445 employees of a Chinese enterprise, examines the impact of authentic leadership on the proactive behavior of subordinates, in particular the mediating effect of subordinate psychological capital and the moderating effect of the compassion at work. The results of our structural equation model reveal that: (1) There is a significant positive correlation between authentic leadership and the proactive behavior of subordinates; (2) Psychological capital plays a full mediating role between authentic (...) leadership and subordinate proactive behavior; (3) Compassion at work has a moderating effect on the positive relationship between authentic leadership and subordinate psychological capital and proactive behavior. (shrink)

In this study, we attempt to explain the divergent results found in the relationships between supervisor–subordinate guanxi and employee work outcomes. Specifically, we propose that the relationships between supervisor–subordinate guanxi and participatory management, turnover intentions, and organizational commitment are mediated by job satisfaction. Based on the data collected from a sample of 196 employees of three local manufacturing firms in Zhejiang Province, China, we found that job satisfaction fully mediated the effects of supervisor–subordinate guanxi on participatory management and intentions to (...) leave, but partially mediated the relationship between supervisor–subordinate guanxi and organizational commitment. Theoretical and practical implications are discussed. (shrink)

This study conducts a bibliometric analysis of news discourse analysis using CiteSpace to sketch its scientific landscape based on journal articles in English in the Scopus database from 1988 through 2020. The statistical analysis provides evidence for the interdisciplinarity of this area, and shows an upward trend in general over these years as well as an accelerating growth rate in the past decade. Findings also indicate that the problem-oriented CDA has gained the most popularity in this area since its emergence, (...) and the appraisal framework, multimodality analysis, and discursive news values have become three hotspots of news discourse analysis. In addition, the authors in the West have contributed most in this area, but those from Chinese Mainland, Malaysia, South Africa, and Indonesia have gradually been an emerging powerhouse, which has added diversity in topics and will enhance equality and promote dialogue between different communities, ethnics, and races across the globe. (shrink)

"Few thinkers have stood as squarely at both the center and the periphery of an intellectual movement as has Shao Yung (1011-1077). Ethical model and eccentric, socialite and eremite, Shao Yung is perhaps not only the greatest enigma of early Neo-Confucianism, but also one of its undisputed giants. In this impressive life-and-thought study, Don J. Wyatt painstakingly sifts through all available evidence relating to Shao Yung and his scholarship to provide a portrait that fully exposes the moral center of the (...) man and his work. Drawing on the abundant store of letters and accounts by Shao's contemporaries and his own much-neglected poetry, Wyatt has assembled a study that intimately relates Shao's life to his thought. He challenges the assumptions of previous Western scholarship by persuasively arguing against the acceptance of works traditionally ascribed to Shao - specifically, the Kuan-wu wai-p'ien (Outer Chapters on Observing Things), the Yu-ch'iao wen-ta (Fisherman and Woodcutter Dialogue), and the cryptic quasi-autobiographical essay Wu-ming kung chuan (Biography of the Nameless Lord)." "Shao is presented as an independent thinker whose philosophical lexicon functioned according to a profound interdependence that was unique among the systems of his peers. His metaphysical concepts, which appear impervious to and beyond the scope of human influence - namely, his ching-shih (world ordering), kuan-wu (observing things), and I-Ching - derived hsien-t'ien (before Heaven) methodologies - are essentially the products of a morally reflective life. Wyatt's discoveries, therefore, refute the common assertion of Shao Yung's moral indifference. Moreover, by meticulously integrating the progress of this Neo-Confucian's thought into the course of his life, the author has produced one of the most textured and accessible works on a philosopher of the Sung era."--BOOK JACKET.Title Summary field provided by Blackwell North America, Inc. All Rights Reserved. (shrink)

Attention has been theorized as a system comprising three networks that can be estimated reliably by the attention network test ; the three networks are defined as alerting, orienting, and conflict control. The present study aims to identify the attention networks that are crucial for elite shooting and archery athletes and to examine whether mindfulness training can improve elite athletes' attention networks. We compared the performances in ANT between 62 elite athletes from the Chinese national team of shooting and archery (...) and 49 athletes from a provincial team in China. The results indicate three well-functioned attention networks in both groups, but elite athletes in the national team responded faster overall than athletes in the provincial team. The 62 elite athletes in the national team then received mindfulness training with varied periods ranging from 5 to 8 weeks, after which the ANT was re-administered. After mindfulness training, the elite athletes improved in orienting and conflict control networks compared with their pre-training performances. These results suggest that elite shooting and archery athletes in the national team are more efficient in all three attention networks, which means that they are able to reach the alerting state faster, make better use of environmental information, and suppress interference from distractors more efficiently. Moreover, the orienting and conflict control networks of the elite shooting and archery athletes can be improved by mindfulness training. We conclude that mindfulness practice should be considered as a useful addition to daily training for shooting and archery athletes. (shrink)

With the rapid and unbalanced development of industry, a large amount of cultivated land is converted into industrial land with lower efficiency. The existing research is extensively concerned with industrial land use and industrial development in isolation, but little attention has been paid to the relationship between them. To help address this gap, the paper creates a new efficiency measure method for industrial land use combining Subvector Data Envelope Analysis with spatial analysis approach. The proposed model has been verified by (...) using the industrial land use data of 30 Chinese provinces from 2001 to 2013. The spatial autocorrelation relationship between industrial development and industrial land use efficiency is explored. Furthermore, this paper examines the effects of industrial development on industrial land use efficiency by spatial panel data model. The results indicate that the industrial land use efficiency and the industrial development level in the provinces of eastern region are higher than those of the western region. The spatial distribution of industrial land use efficiency shows remarkable positive spatial autocorrelation. However, the level of industrial development has obvious negative spatial autocorrelation since 2009. The improvement of industrial development has a significant positive impact on the industrial land use efficiency. (shrink)