Whitehead acknowledged that 'the philosophy of organism seems to approximate more to some strains of.Chinese thought.' Some scholars have attempted to explore this relationship and its implications. The Beijing Conference provided a good forum for interested and engaged scholars to address each other directly, in an atmosphere of mutual regard and respect. The ongoing scholarly work on process thinking in China is impressive. It is the editors' conviction that the publication of this book in English will promote international discussion of (...) the themes and issues herein set forth. This should contribute significantly to the broader discussion between West and East, so important in this age of cultural globalization. Contributors: John B Cobb, Jr, David R Griffin, Catherine Keller, Meijun Fan, Ronald Phipps, Joseph Grange, George Derfer, Wang Shik Jiang, Brook Ziporyn, Michel Weber, Wenyu Xie, HUAN Huogui, Zhihe Wang, HAN Zhen LI Shiyan, ZHANG Nini. (shrink)

This essay attempts to compare Kant’s better man and the Confucian junzi in the Zhongyong, and argues that Kant’s idea of the better man, which expresses human self-improvement in ultimate freedom, is in fact a conception very similar to that of the Confucian junzi, which denotes an ideal human being in cheng. Kant attributes the lack of emphasis on self-improvement in Western culture to the Christian conception of grace, and demonstrates the possibility of self-improvement on the ground of ultimate freedom. (...) We may call this treatment “the Confucian solution” in Kant’s thought. My intention is to explicate the conceptual commonality between the better man and the junzi and demonstrate the Confucian element in Kant’s religious thought. (shrink)

Ben shu tan tao le Song Ming li xue yu Ming dai wen xue de guan xi, bing yi ren ge feng fan wei zhong dian shen ru yan jiu le Ming dai wen xue de chuang zuo yu liu bian, jian gou le Ming dai wen xue de chuang zuo yu liu bian jian gou le Ming dai wen xue de fa zhan ti xi, dui Ming dai zhong yao zuo jia, zuo pin ti chu le du dao (...) de kan fa. (shrink)

The concept of junzi is the central issue in the Zhongyong , one of the most important Confucian books. A junzi leads a life starting with the original disposition of cheng 诚(being truthful to the real self). This paper analyzes the disposition of cheng to reveal two kinds of good in human existence, that is, the natural good, which is present in cheng ; and the idea of good, which is a conceptualization of the natural good. The natural good is (...) actually equal to the nature endowed by the Tian , and so it is primary and absolute. Meanwhile, the idea of good is secondary and can be improved by self-cultivation. The distinction and interaction between these two kinds of good are crucial in conceiving the concept of junzi . Yet, the distinction is so subtle that it often confuses people in self-cultivation. In fact, people in their actual lives may mix them up and perceive only the idea of good. We call this the junzi impasse. The Zhongyong does not offer enough discussion about this impasse. Since this confusion may cause the termination of self-cultivation, this paper offers a comparative discussion in the light of Christian guilty consciousness, and attempts to propose a solution to the junzi impasse. (shrink)

The theme of this dissertation is to trace a development of defining freedom in the western tradition. It projects to have Luther and Kierkegaard as the central figures to delineate an understanding of freedom, called the Platonic-Augustinean-Lutheran-Kierkegaadian concept of freedom. The author penetrates into these two fundamental elements in this tradition: man by nature pursues good and good must be attributed to God's grace . Logically, these two elements by appearance are not compatible. However, historically, in Augustine's thought, they entered (...) into and then are able to coexist in one system. Their incompatibility and coexistence created a dynamic underlying the development of defining freedom. Influenced by Augustine, Luther followed this dynamic and found that he must deny human freedom . He then resorted to God's grace in promise and claimed that faith endorses righteousness and that a Christian is possessed of freedom in grace. Propelled by this same dynamic, Kierkegaard challenged the modern concept of freedom as self-determination in rationality and provided a profound analysis of human existence in the light of redemption. Kierkegaard's analysis reveals an existential paradox in which man freely chooses unfreedom. Logically, his existential analysis starts with the concept of eternal possibility and infers that freedom is to hold fast to possibility through possibility's giving out itself . The dynamic constituted of the Platonic principle and the concept of redemption allows Kierkegaard to define a powerful concept of freedom and to deconstruct the modern concept of freedom. ;There are two tasks in this dissertation. The first one is to offer a historical and philosophical demonstration of the dynamic, in which the Platonic principle and the concept of redemption proceed from the confrontation, through the combination and the separation, and at last to the unification. The other task is to defend a position that freedom understood in terms of possibility requires possibility's giving out itself In this defense, the essay treats the concept of redemption as a philosophical meditation, rather than a theological reflection. (shrink)

全书分为“科教兴国”、“走向世界”、“弘扬科智”、“控制论与人口”、“断代工程”以及“师师仰贤”六个部分,共收入作品80余篇。.

Ben shu gong fen wei liu zhang, qi zhu yao bao kuo: xu lun ; Shao Yong sheng ping ji qi zhu zuo wen ben kao bian ; Shao Yong xue shu si xiang de li shi bei jing ji yuan yuan ; Shao Yong xue shu si xiang yuan yuan; shao yong yi shu yu yi tu si xiang tan jiu deng nei rong.

Simion and Kelp develop the obligation-based account of trustworthiness as a compelling general account of trustworthiness and then apply this account to various instances of AI. By doing so, they explain in what way any AI can be considered trustworthy, as per the general account. Simion and Kelp identify that any account of trustworthiness that relies on assumptions of agency that are too anthropocentric, such as that being trustworthy, must involve goodwill. I argue that goodwill is a necessary condition for (...) being trustworthy and further suggest a network account of trustworthy AI, which retains the goodwill as the essential requirement for the concept of trustworthiness and meanwhile predicts that current AI can be trustworthy. The alternative account suggests that the focus of trustworthy AI is not merely AI technology, but the whole network of AI involving AI technology, AI designers, AI companies, and other social and legal institutions. A trustworthy AI requires that AI technology is reliable and that other involved agents are trustworthy. (shrink)