Shared beliefs, collective Emotionscollective and joint intentions are widely recognized to be at the core of the social world. Beliefs, emotions and intentions, however, largely depend on Experience. It is hard to see how the former could be joint, shared, or collective, without any possibility of togetherness at the experiential level. Sharing experiences is thus a key for human sociality.

We construct a model in which MA[Formula: see text] holds and [Formula: see text] fails. This shows that MA[Formula: see text] does not imply [Formula: see text] and answers an old question of Larson and Todorcevic in [Katetov’s problem, Trans. Amer. Math. Soc. 354(5) (2002) 1783–1791]. We also investigate different strong colorings in models of MA[Formula: see text].

In this paper, we solve a long-standing open question, about the spectrum of the successivity relation on a computable linear ordering. We show that if a computable linear ordering [Formula: see text] has infinitely many successivities, then the spectrum of the successivity relation is closed upwards in the computably enumerable Turing degrees. To do this, we use a new method of constructing [Formula: see text]-isomorphisms, which has already found other applications such as Downey, Kastermans and Lempp [9] and is of (...) independent interest. It would seem to promise many further applications. (shrink)

In [Countable thin [Formula: see text] classes, Ann. Pure Appl. Logic 59 79–139], Cenzer, Downey, Jockusch and Shore proved the density of degrees containing members of countable thin [Formula: see text] classes. In the same paper, Cenzer et al. also proved the existence of degrees containing no members of thin [Formula: see text] classes. We will prove in this paper that the c.e. degrees containing no members of thin [Formula: see text] classes are dense in the c.e. degrees. We will (...) also prove that the c.e. degrees containing members of thin [Formula: see text] classes are dense in the c.e. degrees, improving the result of Cenzer et al. mentioned above. Thus, we obtain a new natural subclass of c.e. degrees which are both dense and co-dense in the c.e. degrees, while the other such class is the class of branching c.e. degrees 113–130] for nonbranching degrees and [T. A. Slaman, The density of infima in the recursively enumerable degrees, Ann. Pure Appl. Logic 52 155–179] for branching degrees). (shrink)

What is the role of conscious experience in the epistemology of perceptual knowledge: how should we characterise what is going on in seeing that o is F in order to illuminate the contribution of seeing o to their status as cases of knowing that o is F? My proposal is that seeing o involves conscious acquaintance with o itself, the concrete worldly source of the truth that o is F, in a way that may make it evident to the subject (...) that o is an instance of ‘x is F’ as she understands this, and hence evident that o is F. Seeing that o is F is thus a way of its being evident that o is F and is therefore a way of knowing that o is F. (shrink)

Among the four reading-levels, the textual and exegetical levels of Zhuangzi ’s Hundun-story are problem-free, and so we focus expository-wise on its conspicuous hospitality with nine implications. Then, hermeneutically, we see Hundun instructing us against clarity toward unclarity—cosmological, self-composing, cognitive, and communal—of kindly humus, in cosmic confusion, sleep and idleness, mist and pond-dragonfly, and non-ruling people-sovereignty. Pan-hospitality is our Emperor Hundun’s non-arbitrary imperative to nurture life.

Autonomous vehicles have the potential to save tens of thousands of lives, but legal and social barriers may delay or even deter manufacturers from offering fully automated vehicles and thereby cost lives that otherwise could be saved. Moral philosophers use “thought experiments” to teach us about what ethics might say about the ethical behavior of AVs. If a manufacturer designing an AV decided to make what it believes is an ethical choice to save a large group of lives by steering (...) away from the large group towards a single individual, could the manufacturer be liable to that single individual? I believe the answer is yes. This article discusses famous “trolley problem” thought experiments in moral philosophy, which news articles have recently applied to AVs. After establishing a hypothetical case, applying product liability law to AV behavior may show a way, in some jurisdictions, that will permit a manufacturer to implement an ethical choice without triggering liability, but liability risk remains. I then turn to possible traditional defenses to see if they prevent liability for a manufacturer making what it believes is an ethical design choice—necessity, defense of self, and the sudden emergency doctrine. None of them provides an effective defense. Under current law, maximizing collision avoidance appears to minimize legal risk. I conclude that the only way to provide effective protection to a manufacturer seeking to implement ethical choices about AV behavior is through special legislation or regulation. (shrink)

In 1654 Zen Master Yinyuan traveled from China to Japan. Seven years later his monastery, Manpukuji, was built and he had founded his own tradition called Obaku. The sequel to Jiang Wu's 2008 book Enlightenment in Dispute: The Reinvention of Chan Buddhism in Seventeenth-Century China, Leaving for the Rising Sun tells the story of the tremendous obstacles Yinyuan faced, drawing parallels between his experiences and the broader political and cultural context in which he lived. Yinyuan claimed to have inherited the (...) "Authentic Transmission of the Linji Sect" and, after arriving in Japan, was able to persuade the Shogun to build a new Ming-style monastery for the establishment of his Obaku school. His arrival in Japan coincided with a series of historical developments including the Ming-Qing transition, the consolidation of early Tokugawa power, the growth of Nagasaki trade, and rising Japanese interest in Chinese learning and artistic pursuits. While Yinyuan's travel has been noted, the significance of his journey within East Asian history has not yet been fully explored. Jiang Wu's thorough study of Yinyuan provides a unique opportunity to reexamine the crisis in the continent and responses from other parts of East Asia. Using Yinyuan's story to bridge China and Japan, Wu demonstrates that the monk's significance is far greater than the temporary success of a religious sect. Rather, Yinyuan imported to Japan a new discourse of authenticity that gave rise to indigenous movements that challenged a China-centered world order. Such indigenous movements, however, although appearing independent from Chinese influence, in fact largely relied on redefining the traditional Chinese discourse of authenticity. Chinese monks such as Yinyuan, though situated at the edge of the political and social arenas, actively participated in the formation of a new discourse on authenticity, which eventually led to the breakup of a China-centered world order. (shrink)

At the end Zhuangzi 7, Hundun (the Middle Sea) invites his two neighbours, the North Sea and South Sea, to visit him. They repay his kindness by drilling seven holes (for seeing, hearing, breathing and eating) in his face to make him more ‘human’ but Hundun dies. This essay pursues Daoist, Derridean and Levinasian readings of the parable which foreground issues of non-duality and the absolute priority yet impossibility of unconditional hospitality or infinite openness to others (or to the Other). (...) Key concepts include selflessness, non-duality and/or the relativity of opposites in Laozi and Zhuangzi, conditional and unconditional hospitality and the aporia of gift-giving in Derrida and in Levinas the ontological priority of infinity to totality, that of the face of the other or neighbour to the self or subject, and that of ‘saying’ to ‘the said’. (shrink)

EDITOR’S ABSTRACTIn this article, Huang discusses the process whereby the concept of democracy was translated into the Chinese context during the transitional period of modern China. He asserts that while democracy was rooted in a pessimistic conception of human nature and epistemology in the West, Chinese intellectuals rather tended toward an optimistic view of both, a fact that brought them closer to the Rousseauian tradition of democratic thought. However, Huang also sees signs of a Millianism with Chinese characteristics in the (...) thought of Yan Fu and Liang Qichao. (shrink)

BackgroundDeficits in phonological processing are commonly reported in dyslexia but longitudinal evidence that poor speech perception compromises reading is scant. This 2-year longitudinal ERP study investigates changes in pre-attentive auditory processing that underlies categorical perception of mandarin lexical tones during the years children learn to read fluently. The main purpose of the present study was to explore the development of lexical tone categorical perception to see if it can predict children’s reading ability.MethodsBoth behavioral and electrophysiological measures were taken in this (...) study. Auditory event-related potentials were collected with a passive listening oddball paradigm. Using a stimulus continuum spanning from one lexical tone category exemplar to another, we identified a between-category and a within-category tone deviant that were acoustically equidistant from a standard stimulus. The standard stimulus occurred on 80% of trials, and one of two deviants equiprobably on the remaining trials. 8-year-old Mandarin speakers participated in both an initial ERP oddball paradigm and returned for a 2-year follow-up.ResultsThe between-category MMN and within-category MMN significantly correlate with each other at age 8 but not at age 10. The between-category MMN at age 8 can predict children’s ability at age 10 but the within-category cannot.ConclusionThe categorical perception of lexical tone is still developing from age 8 to age 10. The behavioral and electrophysiological results demonstrate that categorical perception of lexical tone at age 8 predicts children’s reading ability at age 10. (shrink)

ABSTRACT Artworks of realism have been the chief target continuously employed by critics to perpetuate a traditional view of art as mere imitation. In this article, I argue for a way to understand artworks of realism based on a suspension of the classical distinction between mimesis and poiesis. By examining the perception model and the poiesis of mechanically reproduced art, I argue that contrary to the traditional view, an artwork of realism does not represent what is ordinarily called “reality” by (...) imitating it; in what may seem a representation of the world an artwork of realism actually creates something from scratch, making neither an ontological claim to become and to replace the object in question nor an artistic claim to copy after the object; and despite its apparent achievement of resembling the objects in the world, an artwork of realism should be judged by itself as well as by itself as embodiment of conditions of seeing and of encountering, inhabiting, and interpreting the visible at a certain historical juncture. (shrink)

The Copernican Revolution had meant for modern Europe surer navigation, bolder voyages and wilder discoveries. With the declaration of independence of America in 1781 and the publication of The Critique of Pure Reason by Immanuel Kant in the same year, the age of Enlightenment defined itself as an age of coming of age and of daring to know. This essay tries to draw out the peculiar enlightenment ethos of a youth against youth through Kant’s depiction of the voyage of human (...) reason in the First Critique. It will do so by examining the four-fold sense of objects, the island of truth surrounded by illusion, amphibolic insularity, the mirror of schema and the “No Further!” of the Pillars of Hercules. Interrogating the dual sense of “limit” as both infinitizing, transgressively de-territorializing and yet at the same time self-delimiting, self-critiquingly re-territorializing, this essay argues for a hermeneutic vantage point to comprehend Kant as the unwilling mariner who by way of the transcendental as-if attempted to gain a certain spectatorship, a particular possibility of seeing - at a shore already and increasingly lost to the European and global humanity of centuries to come. (shrink)

The Copernican Revolution had meant for modern Europe surer navigation, bolder voyages and wilder discoveries. With the declaration of independence of America in 1781 and the publication of The Critique of Pure Reason by Immanuel Kant in the same year, the age of Enlightenment defined itself as an age of coming of age and of daring to know. This essay tries to draw out the peculiar enlightenment ethos of a youth against youth through Kant’s depiction of the voyage of human (...) reason in the First Critique. It will do so by examining the four-fold sense of objects, the island of truth surrounded by illusion, amphibolic insularity, the mirror of schema and the “No Further!” of the Pillars of Hercules. Interrogating the dual sense of “limit” as both infinitizing, transgressively de-territorializing and yet at the same time self-delimiting, self-critiquingly re-territorializing, this essay argues for a hermeneutic vantage point to comprehend Kant as the unwilling mariner who by way of the transcendental as-if attempted to gain a certain spectatorship, a particular possibility of seeing - at a shore already and increasingly lost to the European and global humanity of centuries to come. (shrink)

The goal of deepening institutional reforms was to bring transparency and accountability, address corruption, and establish a clean government in China. The first step toward this transparency is considered to be the free development and transmission of Open Data. In this regard, China has set up open data centers in provincial governments. Considering that OD can have an impact on CG and bring new ideas for CG construction, ODs of 31 provincial governments have been analyzed through fsQCA3.0 to test these (...) assumptions. To see how much it can contribute to the development of the Technology Organization Environment Framework. To this end, between 2019 and 2021, 31 provincial government data have been clustered into low, medium, and high corruption case enrollment areas to determine the impact of OD. The study mentioned that improvements in ODs in 31 provinces could strengthen cooperation with the disciplinary inspection department in the fight against corruption. The study, on the other hand, made two assumptions that environmental barriers and internal pressures could affect data’s reliability. (shrink)

Social enterprises, as typical hybrid organisations, are embedded in a plural institutional environment in which some stakeholders regard achieving social goals as fundamental, while others see economic profit as the priority. A great challenge for social enterprises is dealing with the conflicts resulting from the diverse expectations of stakeholders. Based on the existing works on organisational legitimacy and the social business model, we propose a legitimacy-based social enterprise model composed of three main phases, namely, legitimacy proposition, legitimacy strategy planning, and (...) legitimacy strategy implementation. Our model is meant to serve as an effective legitimacy-building tool for social enterprises of various kinds. (shrink)

In the dissertation I have presented a historical, comparative, and systematic study on the issue of the relation between aesthetic subjects and ethical subjects by focusing on the philosophers Lao-zi, Zhuang-zi, Mencius, Tu Wei-ming, Heidegger, Derrida, Foucault, and Levinas. By "aesthetic" I mean "amoral" in the Kierkegaardian sense, and by "ethical" I mean care and compassion for others in the Levinasian sense. The dissertation is correspondingly divided into two parts: "Part : Aesthetic Subjects," and "Part : Ethical Subjects." In Part (...) I, I argue that in Lao-zi and Zhuang-zi there is a tranquil poetic-religious-aesthetic subject, in Heidegger a heroic-existential-aesthetic subject and a poetic-aesthetic subject , and in Confucianism a metaphysical-moral-aesthetic subject. In Part II, one can see that in Derrida there is an ethical-religious subject, in Foucault, an ethical-political subject, and in Levinas, a pious religious-ethical subject. ;By investigating, interpreting and comparing three kinds of ethics, metaphysical moral theory, originary ethics, and postmodern ethics, I try to provide an answer to the question asked by contemporary philosophers "Who comes after the subject?" The subject, as I understand it, means the subject of representation, the metaphysical subject. This subject is essentially aesthetic. The end of the subject is my starting point. The central theme of my present study is that an ethical subject is possible only on the condition that it is first a situated subject. However, this does not mean that a situated subject is necessarily an ethical one. After the death of the subject there are at least two possibilities of being a situated subject, the aesthetic one and the ethical one: for example, the Nietzschean subject in early Derrida and the Levinasian subject in later Derrida respectively. ;My conclusion is that if the subject in "Who comes after the subject?" is a knowing subject, then in postmodern ethics, the subjectivity of the subject is constituted in its ethical responsibilities. (shrink)

Perceptual attention is essential to both thought and agency, for there is arguably no demonstrative thought or bodily action without it. Psychologists and philosophers since William James have taken attention to be a ubiquitous and distinctive form of consciousness, one that leaves a characteristic mark on perceptual experience. As a process of selecting specific perceptual inputs, attention influences the way things perceptually appear. It may then seem that it is a specific feature of perceptual representation that constitutes what it is (...) like to consciously attend to an object. In fact conscious attention is more complicated. In what follows, I argue that the phenomenology of conscious attention to what is perceived involves not just a way of perceptually locking on to a specific object. It necessarily involves a way of cognitively locking on to it as well. (shrink)

This dissertation has two major theses. The first is that the concept of "wu-wei" serves as a spiritual ideal for a group of five pre-Qin thinkers--Confucius, Laozi, Mencius, Zhuangzi and Xunzi--who share what might be called the "mainstream" Chinese worldview, and that this concept serves as a soteriological goal and spiritual ideal that cannot be understood except within the context of this worldview. More specifically, this worldview is primarily characterized by the belief that there is a normative order to the (...) cosmos , within which human beings have a proper place and proper mode of behavior; that human beings once existed in a state of accord with this order, but have since fallen out of this state of harmony; that wu-wei represents a re-establishment of this original ideal state; and that a person who has regained this state will acquire a type of charismatic virtue or inner power referred to as de. The second thesis is that this ideal of effortless action contains within it a tension--referred to as the "paradox of wu-wei"--that can be seen as the central problematic with which the five thinkers discussed in the dissertation were concerned. In its most basic form, the paradox is that wu-wei represents a state of effortless action that needs to be regained through a process of self-cultivation or transformation, but it is hard to see how one can try not to try. It is argued that this tension at the center of wu-wei is a productive one, for perhaps the most revealing way of understanding these thinkers is to see them as responding in various ways to both the paradox of wu-wei and previous thinkers' proposed "solutions" to the paradox. It is argued that this central problematic of mainstream pre-Qin thought continues to be a dominant theme throughout the entire history of Chinese religious thought and--as a tension that seems to appear in any philosophy of self-cultivation--is relevant as well to the Western "virtue ethical" tradition. (shrink)

This article provides a detailed overview of the neuroscience of consciousness.

A new translation of one of the great koan collections--by the premier translator of the Chinese classics--that reveals it to be a literary and philosophical masterwork beyond its association with Chan/Zen. Zen is famous for its koans, those seemingly confounding statements, questions, or stories that masters use to gauge their students' practice. Here, the lauded modern master of Chinese poetry translation asks us to reimagine one of the greatest of the koan collections in a new way: as a classic of (...) Chinese philosophical literature in the tradition of the Tao Te Ching or the Chuang Tzu. He presents the No-Gate Gateway (variously also familiar to readers as the Mumonkan, Wu-men Kuan, Gateless Gate, or Gateless Barrier), in a "bare bones" version, without the usual additional commentary, not intended to be studied in the usual case-by-case method, but to be read as a complete work in itself, one that leads the reader carefully on a path to the discovery of the deep nature of reality--an unconventional way of reading it that can be truly revelatory. (shrink)

What is attention? On one influential position, attention constitutively is the selection of some stimulus for coupling with a response. Wayne Wu has proposed a master argument for this position that relies on the claim that cognitive science commits to an empirical sufficient condition (ESC), according to which, if a subject S perceptually selects (or response-couples) X to guide performance of some experimental task T, she therein attends to X. In this paper I show that this claim about cognitive science (...) is false. Cognitive science allows for inattentive selection-for-task, or inattentive response-coupling. This means that Wu’s account is without independent support. (shrink)

Does context influence our appreciation of beauty? To answer this question, two experiments were conducted to determine the effect of contextual aesthetics on the recognition of moral behavior. Experiment 1 demonstrated that individuals in a high-aesthetic context had a quicker recognition time for moral behavior than those in a low-aesthetic context. In a low-aesthetic context, individuals recognize immoral behavior more quickly than in a high aesthetic context. Individuals showed greater recognition rates for moral behavior in a high aesthetic context and (...) higher recognition for immoral behaviors in a low aesthetic context for behavior with unclear information. Experiment 2 revealed that individual fixation counts were smaller under the conditions of high aesthetic context and moral behavior than under the conditions of low aesthetic context and moral behavior, indicating a correlation between low aesthetic context and immoral behavior. This study shows that high aesthetic context facilitates the recognition of moral behavior, which has implications for moral education. (shrink)

This paper considers the connection between automaticity, control and agency. Indeed, recent philosophical and psychological works play up the incompatibility of automaticity and agency. Specifically, there is a threat of automaticity, for automaticity eliminates agency. Such conclusions stem from a tension between two thoughts: that automaticity pervades agency and yet automaticity rules out control. I provide an analysis of the notions of automaticity and control that maintains a simple connection: automaticity entails the absence of control. An appropriate analysis, however, shows (...) that actions are forms of control and pervasively automatic even if automaticity implies the absence of control. Consequences are drawn for the theory of mental agency and the psychological concepts of automaticity and control. (shrink)

本书庋集吴氏法学著述二十五篇,概分为三大部分。吴氏与霍姆斯大法官的部分通信和著名的《吴氏宪草》,作为附录,一并收刊。.

本文集收入“传统道德文化的继承与批判”、“中国传统文化的现代化意义”、“关于中国传统道德和文化的几个问题”等文章61篇。.

本书分为7篇共18章,大致分三部分,包括论人性的属性、特征,以及欲求自我实现的机制和形态;论欲求的各种法则以及欲望变化的无穷趋势;论恶欲的产生和对立给个人及国家带来的灾难等内容。.

本书以专题的形式对哲学的一些基本理论、基本知识作了既有一定理论深度又有比较通俗易懂的阐述.

Die Arbeit behandelt das Verhältnis von Beobachtungs- und theoretischer Sprache anhand der Typenlogik und der Erkenntnistheorie Bertrand Russells. Seine Typentheorie wird auf seine Erkenntnistheorie angewandt. Seine Typentheorie macht deutlich, warum schon aus formalen Gründen eine theoriefreie Beobachtungssprache unmöglich ist.

本书收《祖坟——叛逆与创作》、《绍兴闲话》、《寰宇觅知音》、《油画的联想》、《漓江》等百余篇文章。.

本书内容包括:论王阳明的最后定见;罗近溪与晚明王学的发展;江右王门何黄二先学行述略;王阳明思想中的“言语”与“心”的关系等。.

Why Lazarus Laughed explicates the essential doctrine shared by the traditions of Zen Buddhism, Advaita, and Tantra. Wei Wu Wei has become an underground spiritual favorite whose fans anxiously await each reissued book.