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)

The intent of this study is to examine the adaptive responses of Hong Kong transmigrants and their transnational and transcultural practices in terms of their consequent behavioral and emotional patterns. Their transnational practices and relative adaptability can be explained with Robert Merton's (1957) “strain theory.” More specifically, the study aims to identify, describe, and explain the variety of behavioral patterns and modes of emotional manifestations of adaptation of Hong Kong returnees, and to identify their individual and collective strategies of adaptation (...) to help them solve their adjustment and integration problems in their adopted countries. (shrink)

Based on a newly conceptualized notion of the dialogical self, achieved by integrating Bakhtin's philosophical anthropology and Karmiloff-Smith's Representational Redescription model into the existing notion proposed by Hermans and colleagues, the present study focuses on examining the role of The Ox-Herding Pictures in cultivating the dialogical self. Methodologically, this study adopted the cultural-historical perspective and microdevelopmental approach of Vygotsky. In-depth case studies consisting of six interrelated phases of interviews and written responses were conducted. The results show that such a unique (...) cultural sign had different mediation effects upon subjects of different backgrounds. Two examples of considerable mediation effects are presented in more detail. A hermeneutical examination of this cultural object switched to a kind of self-representation in all cases, while the self-representation of all subjects developed from a less explicit to a more explicit level. Development of the dialogical self was characterized by its diversity in form and richness regarding content. (shrink)

"Yang Xiong is the most useless of all. He was truly a rotten Confucian."Zhu Xi (11301200 A.D.)With this comment from Song Dynasty Neo-Confucian Zhu Xi, the work of Han Dynasty philosopher Yang Xiong (53 B.C.18 A.D.) was effectively relegated to the dustbin of Chinese intellectual history. While influential in the Later Han as the clearest expression of the Old Text Confucian school, Yang's Fa yan has received little attention from Western scholars and appears here in a rare annotated (...) English translation.Written during the transition between the Former and Later Han Dynasties, the Fa yan is a notoriously elusive text that was stylistically modeled on the Analects of Confucius. Denigrated by later Neo-Confucians for his association with Han usurper Wang Mang, Yang Xiong served both the Former Han and Xin imperial courts as a court poet and scholar, and was well known for being a reclusive personality, earning him a reputation as a "hermit at court." Most famous for his position that human nature is a mixture of good and evil, Yang Xiong's philosophy stands in clear contrast to the syncretic Confucianism of his day as a reformer's vision of proper self-cultivation and statecraft.This volume presents an annotated translation of the entire text, focusing on the passages that elucidate Yang's discussion of the core concepts of the Confucian school. The translator's commentary traces the text's major philosophical concepts to their roots in Warring States era philosophy, noting stylistic and conceptual allusions to the Analects and Mencius, among other texts. Also included are a discussion of Yang's biography and the influence of the eremitic ideal on his life and thought. (shrink)

It is commonly held that implicit learning is based largely on familiarity. It is also commonly held that familiarity is not affected by intentions. It follows that people should not be able to use familiarity to distinguish strings from two different implicitly learned grammars. In two experiments, subjects were trained on two grammars and then asked to endorse strings from only one of the grammars. Subjects also rated how familiar each string felt and reported whether or not they used familiarity (...) to make their grammaticality judgment. We found subjects could endorse the strings of just one grammar and ignore the strings from the other. Importantly, when subjects said they were using familiarity, the rated familiarity for test strings consistent with their chosen grammar was greater than that for strings from the other grammar. Familiarity, subjectively defined, is sensitive to intentions and can play a key role in strategic control. (shrink)

本书为熊十力先生的最后一部著作,写成于1963年.作者以随笔为名,写来不论长言与简说,而都无体系,随时随即而写.该书以新唯识论重释十二缘生,对于今日学术思想之研究亦多有参考价值.

Resumen: En las dinastías Tang y Song, los clanes zongzu oficiales comunes dominaron gradualmente la comunidad de clanes, lo que interrumpió el riguroso sistema de sacrificios orientado a los estratos. Por lo tanto, como una forma emergente de sacrificio ancestral privado, la sala de imágenes yingtang apareció en las mansiones de los funcionarios comunes o en las casas de la gente común. Cuando la estatua anterior dio paso a una imagen, este nuevo signo cultural llevó a cada ejecutor del sacrificio (...) a lograr una identificación psicológica y emocional con la comunidad. A través de imágenes o retratos colgados en los salones, los albaceas pudieron comprobar si se podía crear visualmente un reino espiritual para comunicarse con sus antepasados o contarles sus oraciones. (shrink)

This study examines the influences of individual behaviour and organizational commitment towards the enhancement of Islamic Work Ethics at the Royal Malaysian Air Force. It involved 312 respondents of different backgrounds and the data were analysed using descriptive analysis and structural equation modelling analysis. The results show that both individual behaviour and organizational commitment have significantly correlated with the enhancement of IWE. The findings could help managers especially of multinational corporations operating in Muslim countries to enhance the company performances by (...) instituting elements of IWE in their organizations. This can be done by promoting the understanding of IWE and providing a conducive environment to practice it. (shrink)

Neurofeedback is a complex learning scenario, as the task consists of trying out mental strategies while processing a feedback signal that signifies activation in the brain area to be self-regulated and acts as a potential reward signal. In an attempt to dissect these subcomponents, we obtained whole-brain networks associated with efficient self-regulation in two paradigms: parallel, where the task was performed concurrently, combining feedback with strategy execution; and serial, where the task was performed consecutively, separating feedback processing from strategy execution. (...) Twenty participants attempted to control their anterior midcingulate cortex using functional magnetic resonance imaging NF in 18 sessions over 2 weeks, using cognitive and emotional mental strategies. We analyzed whole-brain fMRI activations in the NF training runs with the largest aMCC activation for the serial and parallel paradigms. The equal length of the strategy execution and the feedback processing periods in the serial paradigm allows a description of the two task subcomponents with equal power. The resulting activation maps were spatially correlated with functionally annotated intrinsic connectivity brain maps. Brain activation in the parallel condition correlates with the basal ganglia network, the cingulo-opercular network, and the frontoparietal control network ; brain activation in the serial strategy execution condition with the default mode network, the FPCN, and the visual processing network; while brain activation in the serial feedback processing condition predominantly with the CON, the DMN, and the FPCN. Additional comparisons indicate that BG activation is characteristic to the parallel paradigm, while supramarginal gyrus and superior temporal gyrus activations are characteristic to the serial paradigm. The multifaceted view of the subcomponents allows describing the cognitive processes associated with strategy execution and feedback processing independently in the serial feedback task and as combined processes in the multitasking scenario of the conventional parallel feedback task. (shrink)

As studies continue to accumulate on leader humility, it has become clear that humility in a leader is largely beneficial to his or her followers. While the majority of the empirical research on this topic has demonstrated the positive effects of leader humility, this study challenges that consensus by arguing that a leader’s humble behavior can have contradictory outcomes in followers’ voice behavior. Drawing on attachment theory, we develop a model which takes into account the ways in which leader humility (...) influences the seemingly contradictory voice behavior of followers, i.e., inducing challenging voice, and defensive voice depending on the followers’ sense of security as reflected by feeling trusted and self-efficacy for voice. The results of this empirical study confirm that leader humility influences followers’ voice in a contradictory way through their sense of security. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:59. HUME ON IDENTITY It is well-known that Hume has a quite unusual theory of personal identity. For him, personal identity is but the identity of mind. But to him mind is just a bundle of perceptions which keeps changing its constituent members; hence a mind is not something constant. In other places he also argues that mind is not a substance which unites all the perceptions which a (...) person may have. His conclusion is that cases of personal identity for ordinary people are not genuine cases of identity for him at all. This probably is a direct consequence of his unusual notion of identity. My concern then is to see what Hume takes identity to be as an idea and as a relation. The idea of identity, according to Hume, is an idea betwixt unity and number. (T 201 J1 So I want to see first how the ideas of number and unity originate. Hume says that; a single object, plac'd before us, and survey 'd for any time without our discovering in it any interruption or variation, is able to give us a notion of identity. For when we consider any two points of this time, we may place them in different lights: We may either survey them at the very same instant; in which case they give us the idea of number, both by themselves and by the object; which must be multiply 'd, in order to he conceiv'd at once, as existent in these two different points of time. (T 201)2 What is surveyed is a single object, i.e., an object which is neither interrupted nor varied. According to Price, "At this stage of [Hume's] inquiry, he ought only to be talking of sense-impressions ( 'perceptions ')," so, here instead of talking about a single object, I shall talk about a single perception, i.e., an uninterrupted, unchanged perception which persists through a certain period of time. Roughly speaking, a perception is interrupted if it is not temporally 60. continuous; it is varied, if it changes either its sensible qualities, or its spatial characteristics, viz., shape, size, pattern. But what is a single perception which is uninterrupted and unchanged? This question as stated is misleading, for it suggests that there may be a single though interrupted or varied perception. The question I am now asking is the question of individuating perceptions. It is clear that for Hume the principle of individuation of perceptions is their invariableness and uninterruptedness through a supposed variation of time. (T 201) Hence there would be no such thing as a single but interrupted or varied perception. Since Hume gives us no example of an uninterrupted and unchanged perception, let us choose an example for ourselves. Suppose we have nothing but twelve eggs in front of us, and suppose that the eggs and their immediate environment do not change during a certain period of time. Then the perception we have of these twelve eggs during this period of time would be an uninterrupted and unchanged perception. Let P be 4 this perception. What Hume wants to do is to consider two points of time t ^ and t2 in this period. Let P1 and P2 i,s the perceptions we have of the twelve eggs at t, and t2, respectively. P ^ and P2 are then two stages of the perception P. Since P is uninterrupted and unchanged, its 'content' at each point of time during this period should remain the same. As Hume puts it, we suppose the change to lie only in... time (T 203); and the change in time, when applied to an unchangeable object, 'tis only by a fiction of the imagination, by which the unchangeable object is suppos'd to participate of the changes of the coexistent objects, and in particular of that of our perceptions. (T 200-201) We now are told to survey P. and P. at once. But this can only be done at a time t- which is 61. later than both t ^ and t 2·How can we survey them after t ^ and t2? Presumably by memory we may recall P1 and P 2 at t3. Now Hume tells... (shrink)

This paper explores the cooperation mechanisms for the prisoner’s dilemma game, a canonical example for studying cooperation mechanisms, with Bayesian games. By the approach allowing simultaneous moves with the assumption that the players might be self-interested or norm-following, we establish four possible Bayesian game models, all of which are cooperation mechanisms for the prisoner’s dilemma game except for the model in which one of the two players must be self-interested.

In the Shuowen, one of the earliest comprehensive character dictionaries of ancient China, when discussing where the Chinese characters derive their structural components, Xu Shen proposed the dual constitutive principle of “adopting proximally from the human body, and distally from things around.” This dual emphasis of “body” and “things around” corresponds largely to the phenomenological issues of body or corporeality on the one hand, and lifeworld on the other. If we borrow Heidegger’s definition of Dasein as Being-in-the world, we can (...) easily arrive at a reformulation of Xu Shen’s constitutive principle of the Chinese script as one that concerns “bodily Dasein.” By looking into various examples of script tokens we can further elaborate on how the Chinese make use not only of the body in general but various body parts, and how they differentiate their life world into material nature, living things, and a multifaceted world of equipment in forming a core basis of Chinese characters/components, upon which further symbolic manipulation such as “indication”, “phonetic borrowing”, semantic combination, and “annotative derivation”, etc. can be based. Finally, examples will be cited to show how in the Chinese scripts the human body might interact with other’s bodies or with “things around” in various ways to cover the social, environmental, ritual, technical, economical, and even intellectual aspects of human experience. Bodily Dasein, so to speak, provides us with a new perspective of understanding and appreciating the entire scope of the Chinese script. (shrink)

本书就研究俄罗斯技术哲学的必要性、主要文献和创新点进行了介绍,研究了俄罗斯技术哲学史前的一些情况,重点研究了俄罗斯技术哲学的两位思想重臣--工程学的技术哲学代表人物恩格迈尔和人文主义的技术哲学的代表人 物别尔嘉耶夫--的生平、著作、思想观点、主要贡献等内容。.

本书分历史、思想两大篇包括:第一章:从“稷下黄老”到“家人之言”、第二章:《文子》、《经法》及其他、第三章:诸子“文篇俱在”与“秦圣”自谓“真人”、第四篇:“学者子者则绌儒学”等内容。.