本书共分为梁漱溟致有关人士 (1949年以前); 梁漱溟致政界人士及有关机构; 梁漱溟致有关人士 (1949年以后); 梁漱溟致师友; 有关人士致梁漱溟; 师友致和梁漱溟; 家书几部分, 其主要内容包括: 致蔡元培; 致胡适等.

本书围绕《论语》一书,梁漱溟从自己的理解出发,把儒家思想解释为十三个方面:乐、讷言敏行、看自己、看当下、反宗教、不迁怒不贰过、天命等。同时,还结合中国现时的思想及西方思想,谈了新时期对儒家思想的再审视 、再理解。.

For quite a long time, “Li Li-san Line” has been the target of criticism as being typical of wrong lines by Chinese Communist Party (CCP). However, under the subjective and objective circumstance at that time, it wasn’t by accident that CCP released this line. Regardless of its victory or defect in the history, and only considering behaviors of CCP leaders in the formulation and implementation of the entire line, this was a god-given and independent trial by CCP leaders to resolve (...) revolution in China in its infancy and under the strong controlling force of Comintern. (shrink)

According to Rosenthal’s Higher-Order Thought (HOT) theory of consciousness, first-order mental states become conscious only when they are targeted by HOTs that necessarily represent the states as belonging to self. On this view a state represented as belonging to someone distinct from self could not be a conscious state. Rosenthal develops this view in terms of what he calls the ‘thin immunity principle’ (TIP). According to TIP, when I experience a conscious state, I cannot be wrong about whether it is (...) I who I think is in that state. We first suggest that TIP is a direct consequence of the HOT theory. Next we argue that somatoparaphrenia—a pathology in which sensations are sometimes represented as belonging to other people—shows that TIP can be violated. This violation of TIP in turn shows that the HOT theory’s claim that conscious states are necessarily represented as belonging to self is in error. Rosenthal’s attempt to account for pathological cases is found to be inadequate when applied to somatoparaphrenia, and other possible defenses are also shown to be incapable of preserving TIP. We further conclude by suggesting that the HOT theory’s failing in this regard is not a failing that is peculiar to this theory of consciousness. (shrink)

The way in which business ethics change over time will remain theoretically unclear unless we empirically reveal the temporal coevolution and coalignment among a changing environment, transitional institutions, strategic adaptations, and performance implications. To revitalize this coevolutionary perspective in business ethics research, in this special issue, we ask the following question: how do business ethics practices coevolve with a changing society and technology advancement as a result of the strategic choices of organizations in adapting to and shaping the environment? This (...) special issue includes a collection of seven empirical studies of business ethics in China that differ in methodology and empirical context but collectively showcase the change in business ethics practices in an emerging economy and the processes underlying this change. Based upon the findings, we propose a conceptual model of the coevolution among business ethics practices, technological innovation, institutional transition and disruptive events; then, we pose questions for future research. (shrink)

Body ownership concerns what it is like to feel a body part or a full body as mine, and has become a prominent area of study. We propose that there is a closely related type of bodily self-consciousness largely neglected by researchers—experiential ownership. It refers to the sense that I am the one who is having a conscious experience. Are body ownership and experiential ownership actually the same phenomenon or are they genuinely different? In our experiments, the participant watched a (...) rubber hand or someone else’s body from the first-person perspective and was touched either synchronously or asynchronously. The main findings: (1) The sense of body ownership was hindered in the asynchronous conditions of both the body-part and the full-body experiments. However, a strong sense of experiential ownership was observed in those conditions. (2) We found the opposite when the participants’ responses were measured after tactile stimulations had ceased for 5 s. In the synchronous conditions of another set of body-part and full-body experiments, only experiential ownership was blocked but not body ownership. These results demonstrate for the first time the double dissociation between body ownership and experiential ownership. Experiential ownership is indeed a distinct type of bodily self-consciousness. (shrink)

1. When we face a choice among conflicting actions, it is necessary to prioritize one action over others. This paper explores the issue of whether there is a universal priority, and if so, how we c...

Compensation rules for patent infringement greatly affect patent quality, which is closely related to R & D investments. In this study, A duopoly game model was developed to analyze innovative factories’ R&D investment and patent licensing behavior, as well as the strategic choices of potential infringers under different compensation rules for patent infringement. Furthermore, a comparative analysis was conducted to analyze the patent quality under different scenarios, ultimately finalizing an optimal sequence rule for patent infringement compensation. The results show that (...) patent quality is influenced by the invention height of patent and R&D efficiency, while the amount of patent infringement compensation has a great effect on potential infringement behavior. Patent quality can be effectively improved if the court adopts a proper sequence rule for patent infringement compensation according to the market circumstances. (shrink)

LANGUAGE NOTE | Document text in Chinese; abstract also in English. 在〈承認理論的創造論回歸一一一項關於人倫構成的哲學研究〉一文中，唐文明(以下簡稱作者)圍繞倫理共同體的超越性奠基這一核心問題，從分析黑格爾與霍耐特的承認理論之得失出發，引入阿倫特對奥古斯丁記憶理論的闡 發及其提出的“誕生性”概念，力圖在古代儒學語境中釐清天人之倫的垂直向度對於人人之倫的水準向度所具有的前提性意義。(撮要取自內文首段) Professor Tang's essay successfully presents the theoretical connection between the theory of recognition and the doctrine of creation in the Christian and Confucian traditions. The following critical review consists of four parts: (1) an evaluation of Tang's method of intellectual history, (2) a criticism of Tang's reading of Descartes' third meditation, (3) an analysis of Arendt's concept of natality, and (4) a discussion of the importance of gender equality (...) in the Confucian moral theory of society. (shrink)

本书是文化哲学著述,对人类历史发展中的许多文化(精神)现象作了个性化的阐释,如人类开始为何要将自然神化,为何既需要上帝又需要尼采,为何后来又否定了神等问题。.

The discovery of a stable latent reservoir for HIV‐1 in resting memory CD4+ T cells provides a mechanism for lifelong persistence of HIV‐1. The long‐lived latently infected cells persist in spite of prolonged highly active antiretroviral therapy and present a major barrier to a cure of HIV‐1 infection. In this review, we discuss the current understanding of HIV‐1 persistence and latent viral infection in the context of effective antiretroviral therapy and the recent progress in purging latent viral reservoirs. Recent studies (...) demonstrate that reactivation of latent HIV‐1 is a promising strategy for the depletion of these viral reservoirs. A thorough evaluation of the anti‐latency activity of drug candidates should include the measurement of changes in intracellular viral RNA, plasma virus levels, and the size of latent viral reservoirs, as well as potential adverse effects. Currently, there are several technical barriers to the evaluation of anti‐latency drugs in vivo. We also discuss these challenging issues that remain unresolved. (shrink)

Adherence to ethical principles in clinical research and practice is becoming topical issue in China, where the prevalence of mental illness is rising, but treatment facilities remain underdeveloped. This paper reports on a study aiming to understand the ethical knowledge and attitudes of Chinese mental health professionals in relation to the process of diagnosis and treatment, informed consent, and privacy protection in clinical trials.

We study lowness for genericity. We show that there exists no Turing degree which is low for 1-genericity and all of computably traceable degrees are low for weak 1-genericity.

We investigate the initial segment complexity of random reals. Let K denote prefix-free Kolmogorov complexity. A natural measure of the relative randomness of two reals α and β is to compare complexity K and K. It is well-known that a real α is 1-random iff there is a constant c such that for all n, Kn−c. We ask the question, what else can be said about the initial segment complexity of random reals. Thus, we study the fine behaviour of K (...) for random α. Following work of Downey, Hirschfeldt and LaForte, we say that αK β iff there is a constant such that for all n, . We call the equivalence classes under this measure of relative randomness K-degrees. We give proofs that there is a random real α so that lim supn K−K=∞ where Ω is Chaitin's random real. One is based upon work of Solovay, and the other exploits a new idea. Further, based on this new idea, we prove there are uncountably many K-degrees of random reals by proving that μ=0. As a corollary to the proof we can prove there is no largest K-degree. Finally we prove that if n ≠ m then the initial segment complexities of the natural n- and m-random sets and Ω︀) are different. The techniques introduced in this paper have already found a number of other applications. (shrink)

It is well known that Kant distinguishes between two kinds of self-consciousness: transcendental apperception and empirical apperception (or, approximately, inner sense). However, Kant sometimes claims that “I think,” the general expression of transcendental apperception, expresses an indeterminate empirical inner intuition (IEI), which differs in crucial ways from the empirical inner intuition produced by inner sense. Such claims undermine Kant’s conceptual framework and constitute a recalcitrant obstacle to understanding his theory of self-consciousness. This paper analyzes the relevant passages, evaluates the major (...) interpretations of IEI, revisits the notion of pure apperception, and proposes an alternative reading: IEI is a ubiquitous, nonfocal, “obscure,” and empirical inner intuition that is built into all nonintrospective conscious states. This reading can successfully account for the peculiarities of IEI, resolving a major mystery in Kant’s theory of self-consciousness. (shrink)