: Confucianism is often valued as a doctrine that highlights both the individual and social dimensions of the ideal person, for it indeed puts special emphasis on such lofty goals as loving all humanity and cultivating the self. Through a close and critical analysis of the texts of the Analects and the Mencius, however, it is attempted to demonstrate that because Confucius and Mencius always take filial piety, or, more generally, consanguineous affection, as not only the foundation but also the (...) supreme principle of human life, the individual and social dimensions are inevitably subordinated to and substantially negated by the filial precisely within the Confucian framework, with the result that Confucianism in essence is neither collectivism nor individualism, but "consanguinitism.". (shrink)

The American psychoanalyst and developmental psychologist Daniel Stern’s idea of vitality forms might suggest a new solution to explain how other minds are intensely expressed in their actions. Vitality forms characterize the expressive style of actions. The effective perception of vitality forms allows people to recognize the affective states and intentions of others in their actions, and could even open the possibility of properties of objects that are indicated by the given actions. Currently, neurophysiological studies present that there might be (...) a neural mirror mechanism in the dorso-central insula, middle cingulate cortex, and other related cerebral areas, which serve to preferably perceive and deliver vitality forms of actions. In this article, possible types of vitality forms related to other minds, which have been brought to particular attention in recent years, have been collected and discussed in the following four areas: Vitality forms on understanding non-verbal intention, on understanding verbal intention, vitality forms as grounding social cognition, and as grounding social emotion. These four areas, however, might refer to an entirety of a binary actor-observer communicative landscape. In this review, we try to simplify the analysis by relying on two fundamental dimensions of criteria: first, the idea of vitality forms is conceived as the most basic way of observing subsequent higher-order dimensions of action, that is, understanding intention in the style of action. Thus, in the first two subsections, the relationships between vitality forms and their roles in understanding non-verbal and verbal intention have been discussed. Second, vitality forms could also be conceived as background conditions of all the other mental categories, that is, vitality forms can ground cognition and emotion in a social context. In the second dimension, the existence of social cognition or emotion depends on the existence of the stylistic kinematics of action. A grounding relation is used to distinguish a ground, that is, vitality forms, and its grounded mental categories. As relating with the domain of social perception, in this review, it has been discussed vitality forms possibly could ground social cognition and social emotion, respectively. (shrink)

In his dialogue with Zai Wo about the three-year mourning, Confucius establishes a principle of 'justification by feeling at ease,' and insists that one should transcend natural desires by moral emotions. More significantly, he further regards kinship love as the ultimate root and supreme principle of human life. Thus, this dialogue contains almost all the basic elements of the Confucian spirit of consanguineous affection.

Confucius, Mencius, and Xunzi regard the human as an emotional being and especially consider such moral feelings as humane love, filial piety and devoted loyalty to be the constituent elements of humanity. On the one hand, they try to integrate the corresponding multiple roles of the humane person, filial son and loyal subject in harmony in order to make one become a true human in the ethical sense; on the other hand, they assign a supreme position merely to filial piety (...) or loyalty in cases of conflict because they regard one's parents or ruler as the greatest root of one's life, respectively. As a result, their ideas about humanity fall into some in-depth moral paradoxes, which might be resolved by a post-Confucian transformation of the traditional Confucian framework from particularistic consanguinism to universalistic humanism. (shrink)

Mencius regards the 'heart of commiseration' as the 'beginning of humaneness', so as to set up a universal and sufficient foundation for the Confucian ideal of humane love in the human 'heart-nature'. Through a close and critical analysis of the very text of the Mencius, however, this essay tries to show that if in the light of the fundamental spirit of Confucianism, especially in the light of the principles of 'one root' and 'love with distinctions' advocated by Mencius himself in (...) his criticisms on Moist school, this doctrine is not tenable exactly within the Confucian framework, with the result that the ideal of humane love is always rootless in Confucian theory. (shrink)

In his doctrine of 'extending affection' (tui en), Mencius holds that one can transform particular consanguineous affection into universal humane love by the way of 'taking this heart here and applying it to what is over there'. Through a critical analysis of the text of the Mencius, it is attempted to argue that although this doctrine can combine the two mainstays of Confucian thought, i.e., filiality and humaneness, into an integrated unity, it is not tenable within the Confucian framework in (...) the light of the fundamental spirit of Confucianism, especially in the light of the principle of 'love with distinctions' advocated by Mencius himself, which definitely gives consanguineous affection the supreme position in human life. (shrink)

Advances in artificial intelligence have raised a basic question about human intelligence: Is human reasoning best emulated by applying task‐specific knowledge acquired from a wealth of prior experience, or is it based on the domain‐general manipulation and comparison of mental representations? We address this question for the case of visual analogical reasoning. Using realistic images of familiar three‐dimensional objects (cars and their parts), we systematically manipulated viewpoints, part relations, and entity properties in visual analogy problems. We compared human performance to (...) that of two recent deep learning models (Siamese Network and Relation Network) that were directly trained to solve these problems and to apply their task‐specific knowledge to analogical reasoning. We also developed a new model using part‐based comparison (PCM) by applying a domain‐general mapping procedure to learned representations of cars and their component parts. Across four‐term analogies (Experiment 1) and open‐ended analogies (Experiment 2), the domain‐general PCM model, but not the task‐specific deep learning models, generated performance similar in key aspects to that of human reasoners. These findings provide evidence that human‐like analogical reasoning is unlikely to be achieved by applying deep learning with big data to a specific type of analogy problem. Rather, humans do (and machines might) achieve analogical reasoning by learning representations that encode structural information useful for multiple tasks, coupled with efficient computation of relational similarity. (shrink)

The two love commands attributed to Jesus clearly show the basic feature of Christianity as a "religion of love." However, it may be argued that there is conflict between these commands, so that the Christian idea of love confronts a deep paradox: on the one hand, it takes loving God as the ultimate foundation of loving one's neighbor and loving one's neighbor as the perfect manifestation of loving God. On the other hand, it gives supremacy to loving God over loving (...) one's neighbor, with the result that, in cases of conflict, Christianity has to sacrifice loving one's neighbor to loving God and thus to negate the second great command by the first. (shrink)

BackgroundIndividuals who use methamphetamine for a long period of time may experience decreased inhibition and increased impulsivity. In order to reduce impulsivity or improve inhibitory control ability, high-frequency repetitive transcranial magnetic stimulation has attracted much attention of researchers. Recent studies on addiction have shown that rTMS can stimulate different brain regions to produce different therapeutic effects. Recent work also suggests that HF-rTMS over right dorsolateral prefrontal cortex does not affect the impulsivity of patients with alcohol use disorder; while HF-rTMS over (...) left DLPFC could improve the impulsivity of patients with alcohol use disorder and cigarette smokers. However, it should be noted that empirical studies applying HF-rTMS over left DLPFC of patients with MA use disorders are still lacking.MethodsTwenty-nine patients with MAUD underwent five sessions of HF-rTMS on the left DLPFC per week for 4 consecutive weeks. The cue-induced craving and stop-signal and NoGo task were assessed pre-rTMS and post-rTMS. In addition, 29 healthy controls were recruited. There was no rTMS intervention for the controls, the performance of the stop-signal and NoGo task was evaluated on them.ResultsIn total, HF-rTMS of the left DLPFC significantly decreased MA-dependent patients’ cue-induced craving and stop-signal reaction time. For SSRT, the pre-test of experimental group was significantly higher than the score of control group. In the experimental group, the pre-test score was significantly higher than the post-test score. For Go and stop-signal delay, the pre-test scores of the experimental group was significantly lower than the scores of the control group. No significant difference was found between the pre-test and the post-test scores of the experimental group.ConclusionAdd-on HF-rTMS of left DLPFC may be an effective intervention for reducing impulsivity and cue-induced craving of patients with MAUD. Future research with a control group of MAUD that does not undergo the treatment is needed to confirm the effectiveness. (shrink)

On the one hand, Confucianism and Christianity advocate universal love for all humans on the ultimate basis of particular love for parents or for God respectively. On the other hand, they have to sacrifice the former for the latter in cases of conflict since they give top priority merely to the latter. In order to overcome this paradox in theory and realize the ideal of universal love in practice, they should transform their particularistic frameworks into universalistic ones and assign a (...) supreme position to their ideas of universal love for all humans, which imply in a potential way a modern, humanistic principle ‘respect the deserved rights of every human being’. (shrink)

Socrates regards rational knowledge as the decisive factor of human life and even ascribes all virtues and moral actions to it, thereby stressing the ‘rationales’ of ethics. In contrast, Confucius regards kinship love as the decisive factor of human life and even grounds all virtues and moral actions on it, thereby stressing the ‘emotionales’ of ethics. Therefore, we should not lump them together by conceiving Confucius’ ethics also as based on ‘moral reason’.

The author intends to investigate the role of social distancing laws in the new normal as well as the effectiveness of forced shift to media online learning. This research indicates that student involvement had a moderating influence during the epidemic. This study is based on social learning theory, which endeavors to emulate the behavior, perceptions, and emotions of other individuals. The data were obtained from various Chinese universities. We gathered data utilizing the stratified sample approach as well as Google Form. (...) A total of 256 students enrolled in a variety of programs at Chinese universities completed a questionnaire for this investigation. The direct, mediating, and moderating effects of the variables were evaluated using partial least square structural equation modeling in this study, using the Smart-PLS software 3.0. According to the findings, forced shift to media online learning acts as a mediator between the lack of social interaction, perceived harm, perception of maintaining social distancing, and the law, and the effectiveness of media online learning has a significant effect on the effectiveness of media online learning. In addition, student engagement appears to be a moderator between the forced shift to media online learning and its effectiveness. A future study might concentrate on gaining a deeper understanding of the numerous online engagement-promoting behaviors. Teachers must go above and above to provide themes that enable pupils to connect while learning. Instructors and educational institutions will benefit from the research since it will allow them to define methods for boosting social interaction in online learning and analyze methods for enhancing the efficacy of media in online learning. (shrink)

This study analyzes the cognitive and discursive process through which the issue of learning from the West is addressed in four of People's Republic of China founder Mao Zedong's political speeches – On New Democracy (1940), On Coalition Government (1945), On the Ten Major Relationships (1956), and Conversation with Musicians (1956). The study adopts a critical discourse analysis (CDA) perspective and utilizes blending theory to investigate the metaphorical conceptualizations Mao uses to cope with the cultural dilemma of learning from the (...) West. The study finds that the focus in Mao's conceptualizations is not on a ‘positive Us’ vs. ‘negative Them’ dichotomy between Chinese and Western cultures, but on a good vs. bad dichotomy inside Western culture, implying that only certain parts of Western culture should be (selectively) emulated. While the natural compatibility between Western culture and Chinese society is constructed as out of the question, the possibility of compatibility after human effort is not rejected: the selected part of Western culture should be transformed to serve a new socialist culture in China. In this process, the agency and rational thinking of the Chinese are emphasized. (shrink)

Through a comparative analysis of the stories of Abraham and Guo, this article tries to argue that some particularistic claims of Christianity and Confucianism, which regard faith in God or filial piety to parents respectively as the sole ultimate principle of human life, may constitute the spiritual mainstay of such serious evils as murdering the innocent in certain in-depth paradoxes. Only by assigning a supreme position to their universal ideas of loving all humans through their self-transformations could the two ethico-religious (...) traditions prevent those morally unacceptable evils motivated by their particularistic claims and overcome their in-depth paradoxes. (shrink)

The Declaration of the Parliament of the World’s Religions tries to establish a global ethic by jointly affirming some irrevocable and unconditional ethical directives on the grounds of their special ultimate realities. Through some case analysis of Christianity and Confucianism, this essay argues that, because these religions often assign a supreme position to these ultimate realities alone and make them trump anything else in a particularistic way, they have to subordinate those ethical directives to these realities. As a result, those (...) ethical directives themselves are no longer irrevocable and unconditional, for they are conditioned bythese ultimate realities and thus are revocable in the cases of conflict with the latter. In other words, the particularistic claims of these religions may permit their adherents to perform such immoral deeds as murder, theft, or lying for the sake of their ultimate realities in real life. Therefore, if the world’s religions genuinely hope to establish a global ethic on the basis of their own religious grounds, they must trust in their ultimate realities in a universalistic way instead of in a particularistic way—that is, they may not place these ultimate realities above a minimum humanist principle ‘every human being must be treated humanely’ absolutely, but should assign a supreme position to the latter and intrinsically integrate it with their trust in their special ultimate realities through a critical and creative self-transformation. (shrink)

本书立足于儒家大师的经典文本, 通过学术性的分析论证, 集中探讨了孔孟荀、董仲舒、宋明儒学以及当代儒学的核心观念, 运用学术批判方法指出了儒家伦理陷入的深度悖论. 本书在批判儒家伦理、正当与善的关系、平等等问题上的一些见解和论证, 为作者在国内外学术界首次明确提出, 具有鲜明的原创性.

The study expects to find a better way to improve the teaching quality of the education of college students' outlook on life, based on the theory of educational psychology. First, the relevant theories of positive psychology are introduced and expounded, and the importance of the education of college students' outlook on life is analyzed. Second, the current situations of college students' outlook on life and the education of their outlook on life are investigated through a questionnaire survey, and the problems (...) presented in the questionnaire are analyzed. Then, the correlation between positive psychology and the education of college students' outlook on life is explored, and their mutual connection is analyzed. The results are as follows: 77.4% of the college students have periodical aims and work hard for them; 80.8% of the students think that the realization of life goals rely on hard work, accounting for the largest proportion; when they encounter setbacks, more than 80% of the students choose to work hard to overcome them; 69.2% students think that their outlook on life comes from self-learning and exploration. According to college students' outlook on life in China and other countries, there are many problems in the education of college students' outlook on life, and the teaching quality of the education of college students' outlook on life is backward. The combination of positive psychology and college students' education of college students' outlook on life under the theory of educational psychology provides new ideas and ways for college students' education of college students' outlook on life. The conclusion of this study promotes the innovation of the education of college students' outlook on life. (shrink)

The purpose of the study is to promote college students to actively respond to the national “Public Entrepreneurship and Mass Innovation” policies and calls, improve college students’ entrepreneurial enthusiasm and their entrepreneurial ability, and cultivate their good entrepreneurial psychological states. First, the relevant content of entrepreneurship psychology and causal attribution theory is displayed. Second, the questionnaire of college students’ entrepreneurship education is formulated and a questionnaire survey is conducted on University N based on the relevant content of entrepreneurship psychology. Subsequently, (...) the management system of new venture A is taken as the research object to construct the management strategy of new ventures and simulate the implementation process. Finally, the questionnaire survey results of college students’ entrepreneurship education are analyzed and the corresponding entrepreneurship education path is formulated. Meanwhile, the implementation effect of the management strategy of new ventures is evaluated. After the questionnaire is sorted out, it is found that there are some problems in college students’ entrepreneurship education, such as weak awareness of entrepreneurship, insufficient publicity, outdated curriculum, and unqualified teachers. The reasons for these problems are the constraints of traditional concepts, insufficient attention, and incomplete system construction. Therefore, a plan is made for overall entrepreneurship education, the publicity of the concept of entrepreneurship education is strengthened, and the setting of entrepreneurship education curriculum and the ability of the teachers for entrepreneurship education are improved. Through the evaluation of the simulation implementation of a new enterprise management strategy, it is found that the new management strategy can achieve the expected effect. Therefore, this study provides some references for the development of college students’ entrepreneurship education and the management strategy of new ventures. (shrink)

Humans have been exploring colors since ancient times, but relatively complete color systems appeared one after another in the twentieth century. Even without language and other information exchanges, colors can still convey information and stimulate emotions. Therefore, color can have both physical and psychological effects on people. In this context, this paper studies the visual representation of painting colors based on psychological factors. The article studies the theory of personality traits and introduces the related content of visual psychology. To explore (...) the relationship between each variable and color psychology and the visual representation of painting colors, a binary logistic regression analysis is performed. The colors in the post-impressionist paintings of Van Gogh and Gauguin is contrasted, and experiments on psychological factors and color research is conducted. The factors that affect the color tone of the picture and the influence of psychological factors on the judgment of color brightness are investigated. Finally, the correlation analysis of personality trait dimension and irrational behavior is carried out. The experimental results of the article show that after the analysis of variance, the significance levels of regression model 1 and model 2 both reach 0.000, and the adjusted R squares are 0.319 and 0.356, respectively. In this study, regression model 2 was selected as the final model. According to Model 2, the standardized regression coefficients of agreeableness and neuroticism are 0.438 and -0.251, respectively, and the significance of the regression coefficients are 0.000 and 0.021, respectively. The research on the visual performance of painting colors based on psychological factors has been well completed. (shrink)

This article discusses the introduction of the Western concept of democracy to China from the late nineteenth century to the first two decades of the twentieth century and the formation of the Chinese concept of democracy. It suggests that the modern Chinese concept of democracy underwent two formational phases. At the beginning, the traditional elite tended to interpret Western democracy in terms of republicanism. During the New Culture Movement, the new generation of intellectuals began a selective reconstruction of the notion (...) of democracy, which resulted in the modern Chinese view of democracy characterized by popular participation and elections. With funding from several research grants, we have created a database of texts related to modern Chinese political thought. By carrying out a frequency count and meaning analysis of the terms gonghe and minzhu, this article examines the roots of the replacement of the concept of republicanism by democracy from the perspective of intellectual history. (shrink)