This article examines some recent theoretical objects of feminism with a view towards a reinvigorated dialogue with psychoanalysis. Against the backdrop of debates on essentialism, universalism, social constructionism and historical change, it aims to reintroduce the value of psychoanalytic ideas to feminism by unfolding a dimension of history in the divided subject and adding a positive value to psychoanalytic universalism. This argument is carried out with the help of the writings of Julia Kristeva, from the early essay, `Women's Time', to (...) the psychoanalytic publications of the 1980s and 1990s. (shrink)

In his critical examination of the most interesting and significant case, As the title shows, Of ideological 'love and hate' in the whole history of chinese philosophy and religion, The author first points out the mahayana influences on the formation of neo-Confucian philosophy. He then shows the neo-Confucian vehement attacks upon mahayana buddhism, Based on the three confucian principles inseparable and complementary to one another. After a philosophical clarification of mahayana thought against the neo-Confucian attacks, He concludes that, Despite their (...) lack of understanding buddhism in terms of the middle way, The neo-Confucianists' ethico-Social criticism is very hard-Hitting and requires a mature philosophical reflection on the part of mahayana buddhists themselves. (shrink)

Scheler’s critique of Kant and his concept of a priori does, on the one hand, show a notable debt to Husserl, although Scheler adds to and deepens Husserl’s critique. On the other hand, however, Scheler also criticises Husserl’s own understanding of the concept of a priori. The material a priori as an ideal object in Husserl is, above all, connected with the so-called “Bolzanian turn”. Scheler’s critique of Husserl is rendered more profound as he increasingly penetrates the depth of the (...) relation between Bolzano and Husserl. According to Scheler Husserl does not subscribe to soulless Platonism, allow he always conducts himself in a Platonist way. He subscribes instead to neo-Platonism, or rather to logical Platonism. Because the phenomenological reduction in Husserl is not, according to Scheler, conducted in a “pure” way, Husserl’s phenomenological experience (categorical intuition) is problematic. More exactly the relation between categorical and sensory intuition is problematic. Scheler’s ultimate goal is to ensure a primary status for categorical intuition and its contents (material a priori), as well as for the moral view and its correlates (material values), and last, but not least, for the phenomenologically material value ethics. (shrink)

THE ARTICLE ARGUES THAT RECENT ATTEMPTS, TO REFUTE THE NEO-HUMEAN CONTENTION 1. THAT MIRACLES CONSIDERED AS VIOLATIONS OF NATURAL LAWS ARE IN PRINCIPLE UNIDENTIFIABLE, AND 2. THAT IN ANY CASE CRITICAL HISTORY WOULD ALWAYS RULE AGAINST ACCEPTING PURPORTED EVIDENCES FOR MIRACLES, ARE UNSUCCESSFUL EVEN THOUGH SUGGESTIVE IN THE RIGHT DIRECTION. THEY EITHER EVADE THE ISSUE, OR FAIL TO FULLY COGNISE THE PURPORT OF THE CONTENTION. IT IS THEN ARGUED THAT ONCE MIRACLES ARE CONSIDERED WITHIN THEIR RELIGIOUS CONTEXT, SITUATIONS COULD BE (...) ENVISAGED WHERE THE NEO-HUMEAN POSITION WOULD BE UNDULY SCEPTICAL. (shrink)

Philosophy in Taiwan can be traced to the age of discovery, when Dutch colonists preached the monotheism of Calvinism.1 This was followed by the introduction of Neo-Confucianism by Koxinga's regime. Buddhism and Daoism, and, later, Scottish Presbyterianism, were imported during the Manchu Qing period. Starting in 1895, Japan significantly modernized its first colony in Taiwan, bringing in European philosophy and the Kyoto School. When the communists took over China in 1949, the best liberal and Confucian scholars fled to Taiwan, which (...) has imported analytic philosophy since the 1960s. Recently, epistemology and environmental ethics based on Austronesian... (shrink)

In recent years, philosophical ideas developed during the Wei-Jin period, broadly referred to as xuanxue in Chinese and ‘Neo-Daoism’ or ‘Dark Learning’ in English, have been accorded increasing attention in academia. This article provides an introduction to some major thinkers of the Wei-Jin period, addressing both their original writings and recent scholarly interpretations. The article aims to demonstrate that many Wei-Jin period intellectuals formed their theories through reinterpreting the relationship between texts associated with Daoism and Confucianism. Thinkers of this period (...) often attempted to show how these defining ‘schools’ of pre-Qin Chinese thought did not propose theories that were fundamentally inconsistent, and that their ideas could be woven together as elements of a coherent view. This intellectual movement can thus be, and often has been, viewed as an attempt to integrate Daoism and Confucianism. However, a more nuanced reading demonstrates that these thinkers were reworking the relationship between what were seen as predominately Daoist or Confucian themes from their very foundation. Accordingly, the common description of Wei-Jin thinkers as ‘Daoist’ is decidedly incongruous. (shrink)

Metro driver is the prime person who is responsible for metro operation safety. The mental health of a metro driver is very important for the operation of the subway and requires the driver to keep high mental alertness to monitor the surrounding environment and also handle emergencies under uncertain or dangerous conditions. After a long-term occupational strain, a metro driver is likely to suffer from some mental health problems, such as anxiety and depression, that ultimately threaten the lives of passengers. (...) Therefore, in this study, we focus on the psychological symptoms of metro drivers from the angle of occupational strain and neuroticism. A total of 396 metro drivers from Kunming Rail Transit Operation Co., Ltd. in China were investigated through a questionnaire survey. Symptom Checklist-90, Personal Strain Questionnaire, and NEO-Five-Factor Inventory-Neuroticism Subscale were applied to evaluate the psychological symptoms, occupational strain, and neuroticism in metro drivers, respectively. The surveyed data were analyzed by SPSS software. Based on the data, a path structural equation model was established to explore the correlation among occupational strain, psychological symptoms, and neuroticism. The results show that the scores for psychological symptoms and occupational strain are higher than the Chinese adult norm among metro drivers. The occupational strain, neuroticism, and psychological symptoms are all positively correlated in the metro drivers. Occupational stress has a direct influence on the psychological symptom, while neuroticism plays a partial mediation role between occupational strain and psychological symptoms. The results of this study can be applied to optimize the employee selection system and training system for metro operation companies. (shrink)

성리학의 미발(未發)에 관한 한국 학계의 거대 담론이 전개되는 가운데 퇴계의 미발론(未發論)에 관한 연구도 병행되고 있어 속속 논문이 축적되고 있다. 본래 중화(中和)의 ‘미발-이발’ 논의가 복잡한 구조이지만, 여기에 퇴계의 성리학설까지 연결되니 퇴계의 미발론에 관한 논의는 내용이 더욱 확장되면서 갈수록 얽혀가는 면이 없지 않다. 원점으로 돌아가 퇴계성리학의 출발점인 주자학에 비추어 현재까지의 퇴계 미발론 논의를 거시적으로 조명해볼 필요가 있다고 필자는 생각했다. 이 논문은 주자학의 관점에 서서 퇴계의 미발 논의를 조명해 봄으로써 양자 간의 이동(異同) 및 퇴계 미발론이 갖는 의의 등을 가늠해 본 것이다. 논점은 네 (...) 가지로 구성된다. (1) 금계 황준량의 질의에 답변하는 가운데 퇴계는 미발(未發)과 이발(已發)을 명확하게 구획한다. 이 논문에서는 그 내용을 상세하게 분석하고, 아울러 이것이 갖는 의의도 탐색해 본다. (2) 기존의 연구들과 마찬가지로 우리도 미발(未發) 개념의 이해 문제를 다룬다. 단, 일상생활의 사례들에 적용하여 이해를 시도해 본 점은 새롭다. (3) 미발시(未發時)의 대표적인 공부방법은 ‘존양(存養)’이고, 일반적으로 성리학계에서 존양과 함양(涵養)은 호환된다. 공부론의 구조상 퇴계성리학과 주희성리학 간의 기본적인 이동(異同)을 살펴보는 가운데, 퇴계성리학에서는 함양이 주희성리학이나 율곡성리학과는 변별되는 독자적인 의의를 갖는 것일 수 있음까지를 짚어 본다. (4) 미발과 관련해서는 향후의 연구에서도 가장 논의가 많이 될 것이 ‘미발 순선(未發純善)’의 논제이다. 이 논문에서는 퇴계가 한 사람의 도덕철학자이자 한 사람의 교육자로서 ‘성선설의 의도’하에 미발 순선을 말한 것이라는 해명을 시도한다. (shrink)

Contemporary Neo-Confucianism, as represented by Tang Junyi, Mou Zongsan and Tu Wei-ming, has a definite religiosity. They consciously draw a parallel between the Christian God-human relationship and Confucian Heaven-human relationship, and argue for the superiority of the latter. They characterize the Christian God as “pure transcendence”; in contrast, they embrace immanentism of the Heaven and assert the divinity of human nature. This article argues that these Confucian thinkers have a very distorted understanding of classical Christian theology. They cherry-pick some statements (...) from the Neo-Orthodox theologians, charge this God for its remoteness from us, and happily ascribe divinity to human nature. They are totally unaware that their immanentism is déjà vu to the Neo- Orthodox theological movement. The religious thoughts of Tang, Mou, and Tu, though in different degrees, resemble German liberal theology in many crucial ways, against which Barth, Brunner, and Bultmann have successfully revolted. Instead of using Neo-Orthodox theologians as a foil, the future development of Neo-Confucian religiousness has much to learn from this theological movement. (shrink)

90 nian dai, Du Weiming xian sheng de geng duo jing li zai yu kai zhan "wen hua Zhongguo" de lun yu."Wen hua Zhongguo" zhuo mo zui duo de shi ru jia de ren wen jing shen, yi jiu zheng jiang ru jia ru shi de jia zhi qu xiang he fan su ren wen zhu yi hun wei yi tan de yin xiang, tu xian ru jia yi mai xiang cheng de pi pan jing shen.

Contemporary Neo-Confucianism, as represented by Tang Junyi, Mou Zongsan and Tu Wei-ming, has a definite religiosity. They consciously draw a parallel between the Christian God-human relationship and Confucian Heaven-human relationship, and argue for the superiority of the latter. They characterize the Christian God as “pure transcendence”; in contrast, they embrace immanentism of the Heaven and assert the divinity of human nature. This article argues that these Confucian thinkers have a very distorted understanding of classical Christian theology. They cherry-pick some statements (...) from the Neo-Orthodox theologians, charge this God for its remoteness from us, and happily ascribe divinity to human nature. They are totally unaware that their immanentism is déjà vu to the Neo-Orthodox theological movement. The religious thoughts of Tang, Mou, and Tu, though in different degrees, resemble German liberal theology in many crucial ways, against which Barth, Brunner, and Bultmann have successfully revolted. Instead of using Neo-Orthodox theologians as a foil, the future development of Neo-Confucian religiousness has much to learn from this theological movement. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Reviewed by:A Leaky Boat Holding Wine: A Study of the Word-Meaning Debate in Wei-Jin Six Dynasties Period Thought by Jing YuanRun Gu (bio)Lou Chuan Zai Jiu: Yanyi zhi Bian yu Wei-Jin Liu Chao Sixiang Xueshu Yangjiu 漏船载酒: 言意之辨与魏晋六朝思想学术研究 (A Leaky Boat Holding Wine: A Study of the Word-Meaning Debate in Wei-Jin Six Dynasties Period Thought). By Jing Yuan 袁晶. Shanghai: Shanghai People's Press, 2022. Pp. 247. Paperback RMB23.93, isbn (...) 978-7-208-17567-9.In A Leaky Boat Holding Wine: A Study of the Word-Meaning Debate in Wei-Jin Six Dynasties Period Thought (hereafter A Leaky Boat Holding Wine), Jing Yuan offers a careful review and critical evaluation of one of the major philosophical topics in the Wei-Jin period, namely, the word-meaning (Yanyi 言意) debate. In several previous publications, Yuan has addressed the word-meaning controversy from different angles and in various classics, including Prajnaparamita and The Analects.The word-meaning debate, as Yuan explains, can be interpreted as a conflict between cognition and expression, and reveals a series of contradictions and conflicts in ontology, epistemology, and philosophy of life among scholars in the Wei-Jin period. The debate refers to the controversy on whether words can fully express meaning or not. It departs from the relationships between word and meaning to critically evaluate their functions and limitations, and mainly consists of two ways of thinking: "distinguishing names, analyzing principles" (bian ming xi li 辯名析理) and "getting the meaning, forgetting the words" (de yi wang yan 得意忘言). Although this debate had already developed in China for quite some time, it was only prevalent as a common philosophical theme in the Wei-Jin period, a time characterized by social disorder and endless war. The metaphor in the book title, "a leaky boat holding wine," is from one of Lu Xun's (1881) poems, illustrating that although people use words as a tool to express meaning, it is impossible for words to convey all meaning. Yuan uses the metaphor to refer to the capacity of a word to carry meaning, and indicates that human thought and expression are inseparable from words, but cannot be entirely restricted to them.The book is organized in chronological order, and readers can easily grasp how the word-meaning debate was developed and reshaped in different periods, responding to various social-political contexts. Chapter 1 starts with the origin of the debate in the early Qin period. The author provides a solid examination of relevant theories and high-quality secondary literature. She clearly demonstrates that both early Daoist and Confucian thinkers were involved in the debate, and [End Page 1] that it aimed to describe a core ontology--or a search for the principles of the cosmos--and understand various other aspects of the world, including natural cycles and social ethics. Confucius advocated a metaphorical grasp of the Dao, transforming epistemology into practical philosophy. He held a critical attitude toward the relationship of word and meaning, arguing that words could express meaning because people could use them to influence the state and society. Confucius also believed that Dao, as an imaginative and contextual concept, could not be expressed through words.In contrast, Zhuangzi--"the most significant source of inspiration for Neo-Daoism (Metaphysics) in the Wei-Jin period" (p. 70)--focuses on the limitations of the function of words to convey meaning, highlighting the ineffable nature of Dao. Zhuangzi's concept of Dao, according to Yuan, is always beyond the reach of our senses and can only be attained through an intuitive grasp of reality: through the ability to reach an epiphany and perceive through the mind, even when not observing through physical means. It is only with an intuitive way of thinking that one can identify the ultimate noumenon and grasp the idea of Dao when words cannot contain it. In Zhuangzi's epistemology, Dao is grasped using a method of knowing that transcends ordinary sense perception, knowledge or rationality, and provides a non-logical intuition and an experience of a practical nature that transcends knowing.On this basis, the author brings together ancient and current research on the word-meaning debate, to critically assess the impact of Zhuangzi... (shrink)

Abstract:Tu develops his idea of tizhi 体知 primarily or at least initially to characterize the Neo-Confucian idea of knowledge of/as virtue in contrast to knowledge from hearing and seeing. Instead of depending upon our sense organs' perceptions of external things and events, it relies upon the comprehension of our xin; instead of purely intellectual understanding of the mind aspect of xin, it is more due to the affective experiences of the heart aspect of xin; and instead of merely a piece (...) of knowledge added to its possessor, it is existentially transformative of its possessor. Knowledge of such a nature can be accounted for neither by our traditional conception of knowledge as justified true belief nor by Ryle's knowing-how. It is a third type of knowledge, knowing-to. In this sense, it is a significant contribution that Tu's Confucian idea can make to contemporary epistemology. (shrink)

本书以南宋大思想家朱熹的著述为依据, 精选其中重要的书剳, 奏稿, 论文, 著作篇章和各种序, 跋, 记等, 辅以清代朱子学研究的重要文字.

Ben shu yi Ming ru Li Cai de jiang xue huo dong yu xue pai jian gou wei zhong xin, tan tao cong shi liu shi ji chu dao shi qi shi ji mo li xue qun ti zhong xin xing xue shuo he xue pai de chan sheng, chuan bo, kuo zhan yu chuan cheng de mo shi, bing zhuo zhong cong si xiang shi de jiao du jie shi zhe zhong mo shi chan sheng he yun xing de (...) si xiang gen yuan yu nei zai dong li. Quan shu zheng wen gong qi zhang, zhu yao nei rong fen wei shang xia liang bian, shang bian yi hong guan zong lun de fang shi, cong li xue jing dian "Da xue" de wen ben bian dong he quan shi jing zheng qie ru, tan tao zhong wan Ming li xue xue shuo he xue pai jian gou de li lun gen ju; xia bian yi Li Cai de "zhi xiu" xue shuo ji qi jiang xue huo dong zuo wei ge an yan jiu, tan tao li xue xue shuo he xue pai de chuan bo ji chuan cheng de she hui hua tu jing. (shrink)

本书对历史上《近思录》的各种版本, 续编本, 仿编本进行了梳理和比较, 尤其对浙江地区《近思录》和理学的传播情况进行了输入的研究, 同时对宋明时期重要理学家亦有独特的评价.

本书共分六章, 内容包括: 宋代官学发展的变化和需求; 程朱理学的官学教育活动; 理学式书院对南宋官学的扩充和借鉴; 理学教育理念和教材对官学教育的影响; 理学教育的多途径传播等.