This article highlights the significance of the “Za shuo” 雜說 (Miscellaneous discourses) series for the study of Han Yu’s 韓愈 (768–824) political ideology, which proposes a three-tier system of governance that is made up of the emperor, the feudal lords, and the bureaucrats. The emperor is the pinnacle of the system; he collaborates with his ministers to devise state policies in the inner palace. The feudal lords protect the emperor in the regional areas. The bureaucrats form the machinery of the (...) government and implement its policies. Challenging current scholarship, which treats each of Han Yu’s essays independently, the article proposes a new interpretation of them as a whole It argues that the three essays “Long shuo” 龍說 (Discourse on the dragon), “Yi shuo” 醫說 (Discourse on physicians), and “Ma shuo” 馬說 (Discourse on horses) form an organic unit that provides internally consistent counsel to the ruler for his governance, and that a fourth essay, “Ti Cui Shanjun zhuan” 題崔山君傳 (Foreword to the biography of Cui Shanjun), is likely an interpolation. Through unearthing the true meaning of this series, the article also narrows down its time of composition, which has traditionally been left unspecified. This article also reveals Han Yu’s attitude toward the revived concern over the enfeoffment of princes in medieval China and toward his political ideology, which is not purely Confucian. The article thus is a contribution to the study of both political history and literary creation in the mid-Tang era. (shrink)

Gei qing nian de shi er feng xin --Tan mei -- Zuo zhe zi zhuan.

“六经”是中国传统文化和中华民族优秀的思想文化遗产，也是推动当代社会文化不断前进发展的动力资源之一，所以值得深入研究。本书选取《穀梁》中有关中国传统政治伦理的几个核心问题，如死义、复仇、慎让等，通过经 典诠释的方法，以文本的深入解读，不同文本的对比和义理的细致阐发，对中国传统政治伦理意识的相关内容的形成和历史演变、基本内涵、主要特征，及其价值取向等，作了较为系统、深入的论述，并能提出自己的许多独立见 解。在一些文本解读和义理阐发上发人之所未发，取得了一些突破性的进展。.

Lun heng / Wang Chong zhuan -- Feng su tong yi / Ying Shao zhuan -- Feng shi wen jian ji / Feng Yan zhuan -- Shang shu gu shi / Li Chuo zhuan -- Guan qi xia yu / bu zhao zhuan ren -- Chun ming tui chao lu / Song Minqiu zhuan -- Song Jingwen bi ji / Song Qi zhuan -- Dong yuan lu / Gong Dingchen zhuan -- Wang (...) shi tan lu / Wang Qinchen zhuan -- Zhu shi / Wang Dechen zhuan -- Wen chang za lu : bu yi / Pang Yuanying zhuan -- Mengxi bi tan : bu bi tan / Shen Kuo zhuan. (shrink)

1. Xin yi shu chuang zuo lun, Xin yi shu lun ji -- 2. Mian xiang sheng huo, Lun yi shu de ji qiao -- 3. Yi yi dang shi -- 4. Xi wen le jian -- 5. Ge er bu ge -- 6. Lun Feng jie -- 7. Kai xin yue shi -- 8. Bu dao ding dian, Shen mei de min gan -- 9. Zai zai tan suo -- 10. Liao ran yu xin -- 11. Shen mei (...) tan -- 12. Si zeng xiang shi, Yi shen er ren -- 13. Shen mei xin tai -- 14. Hui jian zi ji -- 15. Diao su diao su -- 16. "Fu huo" de fu huo -- 17. Dong fang ji bai -- 18. Shen yu wu you -- 19. Tu na ying hua -- 20. Qu yu wu xie -- 21. Shu xin, ti ci xuan -- 22. Duan jian can pian. (shrink)

Ben shu xuan ru de shi liang shu ming ren sheng zhe xue zhuan zhu zhi wai tan ren sheng gan wu de xiao wen zhang, Da zhi fen wei"dui ren de ren shi", "dui ren sheng yi yi de ren shi", "dui ren sheng ju ti wen ti de kan fa", "dui ren sheng jiao se he shi duan de kan fa"si ge bu fen.

Ben shu wei "Song Ming shi qi Chang Jiang zhong you de ru xue yan jiu" cong shu zhi yi: ben cong shu shi ren wen she hui ke xue chong dian yan jiu ji di-Wuhan da xue Zhongguo chuan tong wen hua yan jiu zhong xin tou biao, jing jiao yu bu zu zhi zhuan jia ping shen tong guo, zheng shi pi zhun de jiao yu bu ren wen she hui ke xue 2001 nian du zhong da (...) yan jiu xiang mu, xiang mu pi zhun hao shi 01JAZJD720008, ding yu 2004 nian qian hou wan cheng. ke ti zu zhu chi ren wei Guo Qiyong jiao shou, "Jiangxi zhi xue"shi Zhu Xi ti chu de yi ge gai nian, zhu yao zhi chu zi yu Jiangxi Jinxi Lu shi jia zu yi men de xue shuo, qi nei he shi Lu Jiuyuan de xin xue; di 2 quan ze shi you "Song Yuan xue an" suo zai zhi Xiangshan xiong Zhangfu, Suoshan de xue shuo; di 3 quan wei Xiangshan xiong di de di zi men de si xiang. Ben shu quan mian kao cha Jiangxi zhi xue zai Song dai Chang Jiang zhong you xing qi de xue mo yuan yuan, zhu yao xue shuo, yu Luo xue Min xue Zhejiang zhu xue zhe (Lü Zuqian, Yong Shangsi xian sheng deng) zhi jian de guan xi, yi ji qi dui Wang (Yangming) xue xing qi de nei zai guan lian xing, bing yan ji dui xian dai xin ru xue de tan tao. ben shu de xie zuo jiang zhu zhong si xiang kao gu de fang fa, zai quan mian yan jiu you guan dian ji de ji chu shang, dui you guan ren wu de chu sheng di, huo dong de di qu (ru jia zu suo zai cun luo, xue zhe shu xin wang lai, jiang xue, hui jiang, shu yuan deng) jin xing shi di de kao cha, guang fan di yun yong fang zhi, nian pu, shu yuan zhi, jia pu deng cai liao, ba si xiang jia huan yuan yu ju ti huan jing zhi zhong, zai ju ti she hui de li shi de jia zu de bei jing xia kao cha qi si xiang de nei han, jie shi qi jing shen suo zai, bing jin er yin shen chu qi yi yi yu jia zhi. (shrink)

Following the idea of L -fuzzy generalized neighborhood systems as introduced by Zhao et al., we will give the join-complete lattice structures of lower and upper approximation operators based on L -fuzzy generalized neighborhood systems. In particular, as special approximation operators based on L -fuzzy generalized neighborhood systems, we will give the complete lattice structures of lower and upper approximation operators based on L -fuzzy relations. Furthermore, if L satisfies the double negative law, then there exists an order isomorphic mapping (...) between upper and lower approximation operators based on L -fuzzy generalized neighborhood systems; when L -fuzzy generalized neighborhood system is serial, reflexive, and transitive, there still exists an order isomorphic mapping between upper and lower approximation operators, respectively, and both lower and upper approximation operators based on L -fuzzy relations are complete lattice isomorphism. (shrink)

In the [following] article - an excerpt from the essay Politica e teologìa nell’arte cinese contemporanea. Riflessioni ai margini dell’opera dì Wang Guangyi - Huang Zhuan analyzes Wang Guangyi’s work from the series that made him known in the international contemporary art scene (Great Criticism), up to his latest installation (Things-in-Themselves). By comparing and contrasting his works and Western Pop Art — most notably Andy Warhol’s - while also examining his thought in the light of the Western philosophical tradition, (...) the author defines the peculiar traits and themes of Wang Guangyi’s “unorthodox Pop” and clarifies the core theoretical issues behind it. (shrink)

In two recent papers, Mr Robert Young maintains that all attempts by philosophers to bolster the-violation-of-law concept of miracles are bound to fail and propounds what he claims to be a novel non-reductivist concept of miracles which avoids the conceptual difficulties of the violation-model. His view of miracles is of god being ‘an active agent-factor in the set of factors which actually was causally operative’ [p. 123] in an event dubbed a miracle. God is put in among ‘the plurality of (...) causes’ [p. 122, S p. 33] that could determine the event, but if he acts in a miracle, then ‘his presence…alters the outcome from what it would have been if, contrary to fact , he had not been present’ [p. 122]. Young claims that his concept ‘is neither a violation of … laws nor is it a coincidental occurrence religiously interpreted’ [p. 122, S p. 33], and so it avoids the difficulties, which he thinks are faced by the violation-model, of having an intelligible notion of an occurrence of the physically impossible, and also the reductivism inherent in taking mere coincidences as miracles. He also suggests a procedure of settling the epistemological issue regarding particular alleged miracles, an inquiry he thinks he has made possible by having first given a sense to miracles. [p. 126]. (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)

Those who see Confucianism as a premodern imperial ideology or a traditional religion have no problem characterizing its social ideal as inherently hierarchical, as this is fairly typical of such systems of thought. From this perspective, rather than valuing equality Confucianism takes for granted inequalities among people, and justifies social hierarchies and unequal distribution of power, resources, prestige, and other goods as part of its ethics and its ideal of good government by sagely kings, the justification sometimes involving metaphysical claims (...) about cosmic and religious hierar-chies.1 While some reject Confucianism for its supposed opposition to egalitarianism from perspectives that consider equality a.. (shrink)

是東漢哲學家、思想家桓譚的主要論着，但早己亡佚。今存之輯本有《指海》內佚名氏輯本、清孫馮翼輯本、清嚴可均輯本、黃以周輯本，及近人朱謙之輯本，但均有不足。有鑒於此，吳則虞先生於1962年着有新輯本，收錄 二百餘條，以類相從，分為八卷，並添加附編，匯涵桓譚佚文、存疑、訂訛之文；記載桓譚事跡、著述、評論之文。 桓譚，后漢時人，官至給事中。博學多識，破讖緯迷妄，去虛妄偽飾，先於王充、張衡，具有唯物啟蒙學者之學識，是漢時哲學思想家。《新諭》是桓譚主要論着，但早已亡佚。據歷史記載，明有二卷本，清有孫之騌輯本，皆不 傳。另有《指海》內佚名氏輯本、清孫馮翼輯本、清嚴可均輯本、黃以周輯本及近人朱謙之輯本。從今日的學術、校勘、編排諸方面來看，諸本均有不足：或短椾零篇，漫無倫紀；或望文歸屬，強系篇名；或條目重復，內容雜陳 迭見；或引用刻本，多有遺漏；或雖沿用十七卷篇目之名稱，但其條目已不能再顯現原書各篇的思想內容。有鑒於此，吳則虞先生於一九六二年着有新輯本，收錄二百余條，以類相從，分為八卷，並添加附編，匯涵桓譚佚文、存 疑、訂訛之文；記載桓譚事跡、著述、評論之文；最后殿以輯校引用書目及版本之詳目，以便於讀者查閱與研究。此書成為目前桓譚《新論》集大成之著作。.

The philosophy of language in the Gongsun Longzi 公孫龍子 has been a hot topic since the 20th century, but there is still controversy about what point Gongsun Long 公孫龍 is making. This article reviews representative studies of the philosophy of language in the Gongsun Longzi in Sinophone academia since 2000. Some studies (especially in journal articles) conceive that one or two of the discourses are on the philosophy of language, while the other discourses concern ontology, epistemology, semiotics, or logic. In (...) contrast, certain scholars read the whole book as being about the philosophy of language. The divergence lies in whether the common thread is linguistic meaning or concept, and whether Gongsun Long’s doctrine is unveiled by one or several theories. These differences lead to a wide variation in their interpretation of the key terms and claims in the Gongsun Longzi. It is found that there is no theoretical framework that can perfectly interpret the book without incurring any criticism, and more efforts are needed to elucidate the philosophy of language in the Gongsun Longzi. (shrink)

This study aims to provide an integrated perspective on job crafting and its antecedents through the exploration of the joint effects of individual-level and team-level job crafting on employee work engagement. Drawing on conservation of resources (COR) theory, we propose that engaging in job crafting behaviors is promoted by the presence of job-related resources. In turn, job crafting is expected to result in higher levels of work engagement. We expect this reasoning to hold for the individual as well as the (...) team/collective levels. The hypotheses were tested using data from 287 medical professionals from 21 hospital units of a Chinese public hospital. Findings from two-level Bayesian structural equation modeling supported the idea that at the individual level, individual job crafting behaviors partially mediated the relationship from individual resources to individual work engagement. Further, collective crafting mediated the relationship from team resources to individual work engagement. In addition, a positive cross-level relation between collective crafting and individual crafting was found. We conclude that stimulated by resources, both job crafting processes at the individual-level and team-level can promote individual work engagement in Chinese employees. (shrink)

We live in an increasingly globalizing world, in which countries are closely linked by international trade and investment ties. Cross-cultural comparative studies of national values and ethics have attracted growing research interest in recent years, because shared practices, values and ethical standards depend on shared beliefs. However, the findings of such studies have been unable to reach a consensus on the impact of culture on ethics-related attitudes and behavior. Empirically, many "cross–cultural" differences reported by previous studies might actually stem from (...) cross-national differences. In order to partially fill this gap, this study advocates an analytical framework that isolates the role of cultural and national differences in order to test their relationship to individual level variables. Within this framework, we test competing hypotheses based on both cultural and national contexts by comparing groups of Chinese and American respondents together with a "bridging group" of Chinese Chinese-Americans. Theoretically, this contextual approach helps resolve the debate on the role of culture, by showing that culture plays a far more important role in shaping value orientations than the national background. Specifically, the two ethnic Chinese groups had many cultural values in common, and differed significantly from the Caucasian group. Implications are discussed. (shrink)

Theories of aggregated legislative intent posit that the legislative intent of parliament is what a significant enough proportion of legislators intended (e.g., legislative intent is p if a majority intend that p). After all, many think the same way about democracy (‘votes reveal the will of the people’) and about courts (‘a court decision is based on judicial voting’). The existing literature on aggregated legislative intent, however, tends to make two undefended assumptions: (i) Informed Assumption: all legislators have policy intentions; (...) and (ii) Group Intent Assumption: the existence of an aggregated intent entails the existence of a group intent. Despite these assumptions being subject to great scrutiny, they largely remain undefended. This paper defends the Group Intent Assumption and shows that aggregated theories can survive with a weaker version of the Informed Assumption. (shrink)

Kant divides moral duties into duties of virtue and duties of justice. Duties of virtue are imperfect duties, the fulfillment of which is left to agent discretion and so cannot be externally demanded of one. Duties of justice, while perfect, seem to be restricted to negative duties (of nondeception and noncoercion). It may seem then that Kant's moral philosophy cannot meet the demands of global justice. I argue, however, that Kantian justice when applied to the social and historical realities of (...) the world can generate positive duties to promote and provide for the well being of others. (shrink)

What is social entrepreneurship? In, particular, what’s so social about it? Understanding what social entrepreneurship is enables researchers to study the phenomenon and policy-makers to design measures to encourage it. However, such an understanding is lacking partly because there is no universally accepted definition of entrepreneurship as yet. In this paper, we suggest a definition of social entrepreneurship that intuitively accords with what is generally accepted as entrepreneurship and that captures the way in which entrepreneurship may be altruistic. Based on (...) this we provide a taxonomy of social entrepreneurship and identify a number of real cases from Asia illustrating the different forms it could take. (shrink)

This paper explores the ethical and conceptual implications of the findings from an empirical study (reported elsewhere) of decision-making capacity in anorexia nervosa. In the study, ten female patients aged thirteen to twenty-one years with a diagnosis of anorexia nervosa, and eight sets of parents, took part in semistructured interviews. The purpose of the interviews was to identify aspects of thinking that might be relevant to the issue of competence to refuse treatment. All the patient-participants were also tested using the (...) MacArthur Competence Assessment Tool—Treatment test of competence. This is a formalized, structured, interviewer-administered test of competence, which is a widely accepted clinical tool for determining capacity. The young women also completed five brief, self-administered questionnaires to assess their levels of psychopathology. The issues identified from the interviews are described under two headings: difficulties with thought processing and changes in values. The results suggest that competence to refuse treatment may be compromised in people with anorexia nervosa in ways that are not captured by traditional legal approaches. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Decision-Making as a Broader ConceptJacinta O. A. Tan (bio), Anne Stewart (bio), and Tony Hope (bio)KeywordsCompetence, decision-making, capacity, anorexia nervosa, autonomy, values, identityWe thank Demian Whiting for the thoughtful critique of aspects of our paper (Tan et al. 2006a). A primary aim of our research was to provide empirical grounds on which to stimulate discussion about the nature of decision-making capacity (DMC). Whiting criticizes in particular the concept of (...) 'pathological values' that we suggested might be relevant in the assessment of DMC and in the related issue of deciding when a patient's refusal of beneficial treatment should be overridden.Whiting's central concern is with DMC. Whiting argues that the absence of pathological values should not be a criterion for DMC. We are unclear whether he is also arguing that pathological values do not provide a reason of any kind for overriding treatment refusal. At the end of the paper he writes: "we cannot justify compulsory treatment of patients who have pathological values... on the grounds that these patients lack DMC" (2009, XX). This seems to leave open the possibility that we may be able to justify compulsory treatment of patients who have pathological values on grounds other than that they lack DMC. As we wrote in our response to the discussants of our original paper, "The primary issue for us is whether the reasons for refusal to which we draw attention provide grounds for overriding refusal, and if they do how they can be characterized in such a way as to avoid the ever-present danger of simply overriding autonomy in a patient's best interests" (Tan et al. 2006b, 300).In deciding on whether to use compulsory treatment, there are other relevant factors that may need to be considered, such as the seriousness of the decision, which determines the threshold for competence. However, in this response we consider three issues. First, we argue that the current concept of DMC is by no means so clear cut or generally agreed upon as Whiting implies, and that some of the lack of clarity relates to pathological values. Second, that the concept of DMC is itself dependent on accounts of autonomy, and that it is plausible that pathological values can affect autonomy. Third, we directly consider the question of whether a coherent account of pathological values might be given based on a concept of authenticity.The Current Criteria for DMCWhiting argues that the current criteria for DMC are correct and that an additional criterion along the lines of absence of pathological values should not be added. This argument assumes that there is a clear and agreed understanding of the current criteria. We believe this is not the case for three reasons.(i) Whiting begins his account of DMC by saying that it is normally taken to include: "(1) [End Page 345] understanding (and appreciation)" (2009, 341). Already there is an area of dispute, and the use of parentheses reflects this. The concept of 'appreciation' was developed by Grisso and Applebaum (Grisso, Appelbaum, and Hill-Fotouhi 1997). It is not included in either English common law development, for example (ReC), nor in the criteria specified in the Mental Capacity Act 2005. More important, Grisso and Appelbaum in their comment on our original paper (2006) argue that our work advances thinking about 'appreciation' rather than requiring that we add new elements. The implication is that they believe that what we have called pathological values are relevant to the assessment of capacity and are already included in an account of capacity that incorporates the criterion of 'appreciation.' In our response, we argued that pathological values are not entirely captured within the account of appreciation that Grisso and Appelbaum had previously given. We do not want to revisit that issue here, but the point of relevance is that on one view (that of Grisso and Appelbaum) pathological values are already included in the current criteria for DMC as part of the concept of appreciation, whereas on Whiting's view they are not.(ii) Even if there were agreement over the wording and concepts relevant to DMC there is a further important issue: how are those concepts... (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Of Diversities and Comparisons...Sor-hoon TanEncyclopedia of Chinese Philosophy. Edited by Antonio S. Cua. New York and London: Routledge, 2003. Pp. 1,020.Encyclopedias can be useful in teaching philosophy when students need some reading that sets out the basics on a key topic in a few pages without their getting lost in too many complex details or being misled by oversimplifications. They can also be edifying for the philosophy teacher and (...) scholar—providing reliable, up-to-date information on topics that lie in their field but that are not part of their working knowledge. For these reasons, those working in Chinese philosophy will welcome the publication of the Encyclopedia of Chinese Philosophy. The 187 entries cover a variety of subject areas such as "Moral Philosophy" and "Philosophy of language"; Confucianism in different periods and countries, Daoism, Mohism, Legalism, the school of names, Buddhism, and Marxism in China; philosophical trends in post-Mao China, Taiwan, and overseas; key concepts such as dao (the way), fa (law, standards), liyi fenshu (principle and manifestations), and quanli (rights); texts such as the Huainanzi and the Wenzi; and thinkers from Laozi and Confucius to Hu Shih and Mou Zongsan.Instead of more numerous short entries, this encyclopedia has opted for fewer entries of greater length—the Preface tells us that entries on important thinkers and philosophical topics typically range from five thousand to nine thousand words in length, and a quick check reveals that even the shortest entry is at least two pages long (more than one thousand words). This format allows authors to explore the philosophical issues at some depth, and expound even complex arguments in detail. The connections between different concepts, thinkers, texts, philosophical theories, and development that stretch across different periods and territories can be delineated more clearly in a single entry. There is a danger of duplication with this format, as some texts and concepts may be covered in several articles; for example, most of "Confucianism: Constructs of Classical Thought" is on what the author identifies as six key texts of Classical Confucianism: the Analects, Mencius, Xunzi, Yizhuan, Zhongyong (Doctrine of the mean), and Daxue (Great Learning). The sections on Mencius and Xunzi (pp. 66-67) merely introduce a small part of what is discussed in much greater depth and detail in the entries on these two thinkers (pp. 440-448 and 821-829). The Zhongyong and Daxue also have their own entries, and "Confucianism: Confucius" (p. 61) contains an entire section on the Analects.As it turns out, the duplication is less than expected. Pei-jung Fu, author of "Confucianism: Constructs of Classical Thought," implicitly questions Xunzi's Confucian pedigree, beginning his discussion with "Xunzi professed to be an advocate of Confucianism" (p. 67). Such doubt is clearly not shared by A. S. Cua, who authored [End Page 111] the entry on "Xunzi," introducing the thinker as "an important exponent of classical Confucianism" (p. 821). Cua also does not share Fu's view that "the real issue between Mencius and Xunzi lies in their concepts of heaven (tian)" (p. 67). Fu and the author of the entry on the Zhongyong translate key terms in the texts differently: Fu discusses "five ethical codes" and "three comprehensive virtues" (p. 68) while Yanming An calls them "five universal paths" and "three universal virtues" (p. 890). Such differences can be either thought provoking or confusing (especially when unaccompanied by Chinese characters or even pinyin), depending on the reader. The sections on the Analects in "Confucianism: Confucius" and "Confucianism: Constructs of Classical Thought" have hardly anything in common; the first examines it as an account of how Confucius lives as an exemplar remembered by his students, while the latter discusses its content, focusing on ren and li, as well as on Confucius' religious concerns. While concepts such as ren and li are frequently discussed, the different ways in which authors employ them and the different characteristics, contexts, and philosophical stakes they pay attention to enrich one's understanding of the many dimensions of these concepts even as similarities in diverse entries reinforce certain aspects and perspectives.One comes across disagreements to various degrees on common or related topics among different entries. While... (shrink)