Reading in Chinese is complex because readers should not only recognize characters by basic units but also integrate characters into words when reading text. While many efforts have been devoted to investigating the effect of sub-lexical orthographic knowledge in Chinese character reading, less is known about the role played by lexical orthographic knowledge at word level. A total of 424 secondary learners with Chinese as a second language in Hong Kong were assessed with character reading, reading comprehension, and two lexical (...) orthographic knowledge tasks: lexical orthographic choice and lexical orthographic choice in context. Path analysis results demonstrated that these lexical orthographic skills significantly mediated the effect of character reading on comprehension, in which OKCC was a more critical mediator as its mediating effect was bigger than that of OKC. Further analyses showed that these mediating effects were significant only among students with richer learning experience. Our results illustrate the possible trajectory of CSL learners’ literacy development from character reading to reading comprehension and provide pedagogical implications for teaching and learning. (shrink)

Blasting in water-conveyance tunnels that cross rivers is vital for the safety and stability of embankments. In this work, a tunnel project that crosses the Yellow River in the north district of the first-phase Eastern Line of the South-to-North Water Diversion Project was selected as the research object. A complex modeling and numerical simulation on embankment stability with regard to the blasting power of the tunnel was conducted using the professional finite difference software FLAC3D to disclose the relationships between the (...) blasting seismic waves with vibration velocity and embankment displacement under different excavation steps. Calculation results demonstrated that displacement generally attenuated from the tunnel wall to the internal structure of rocks under the effect of blasting seismic waves. The tunnel wall was in tension, and tensile stress gradually transformed into compressive stress with increased depth into the rocks. The curtain-grouting zone was mainly concentrated in the compressive zones. For different excavation steps, the vibration velocity at different feature points was high at the beginning of blasting and then gradually decreased. The resultant displacement was relatively small in the early excavation period and slowly increased as blasting progressed. The effects of different excavation steps on the safety of surrounding rocks and embankment under blasting seismic waves were simulated. We found that the blasting-induced vibration velocity was within the safe range of the code and that the calculated displacement was within the allowed range. Numerical simulation was feasible to assess the safety and stability of engineering projects. (shrink)

本书包括马克思主义伦理思想的形成、发展、道德行为与价值选择、社会主义及共产主义道德类型的规范体系、社会公共生活的道德准则等14章。.

Chu tu wen xian yu ru dao guan xi " nei rong jian jie: ru dao guan xi shi yi xiang gui mo hong da de yan jiu ke ti, ta she ji daozheng ge Zhongguo si xiang shi de nei zai jie gou he fa zhan guo cheng, she ji dao Zhongguo wen hua jin hou de zou xiang, yi yi zhong da. Er shi shi ji yi hou, yi huo de le shu liang ke guan de yan (...) jiu cheng guo. Zui jin chu tu wen xian de da liang yong xian you wei zhe ge wen ti de tao lun ti gong le xu duo xin cai liao, xin shi ye, xin guian dian."Chu tu wen xian yu ru dao guan xi " shou ji le 30 duo pian you dai biao xing de lun wen, tong guo "Kong Lao Meng Zhuang zhi bian", "Ru dao hu bu yu ying xiang", "Chu tu wen xian xin shi ye" san ge ban kuai jia yi cheng xian, xi wang du zhe jie ci dui yi wang ru dao guan xi yan jiu de fa zhan mai luo yu kuang jia you zong ti de ba wo, bing you ci kai chu xin de yan jiu tian di. (shrink)

因為現代醫藥之發達與進步，我們身體的痛已大多有了消解之道；但思想、心理與性靈的病卻是越來越讓我們感到憂傷，越來越教我們心生恐懼，也越來越侵犯到我們原本一心盼望單單純純地「活在此時此刻」這極其謙卑的權利 與心願。 顯然，現代科技仍然效力有限，而無端的生命苦難更是難以預期與估量。我們還是得時時回頭看看自己這一身，回頭想想自己這一生，並同時回頭思量自己這一顆心到底蘊藏著什麼寶貝，或許，這樣的自力救濟與自力更生纔是生 活的王道。 且讓我們一起來細細品味兩千多年前這一位東方的「生命療癒先行者」――莊子到底是怎麼看待他自己這一身、這一生、這一世以及時時刻刻跳動在「此時此刻」的這一顆心，而其中又有何特殊光景值得莊子大書特書，這也許是 人類千年不變的生命共業。 原本，我們一出生就無法自外於大自然，而「自然」原來就在我們完完整整的這一身，它的符碼（甚至是密碼）就藏在我們人人心底，就靠我們自己來記憶，來存取，來開啟我們與生俱來的自我療癒的能力，而莊子如是言，如是 行，如是思量，如是觀想，如是腳踏實地，如是心無旁鶩，如是存活於此時此刻──而他已然為我們落下這八個無比精采的篇章： ◆逍遙之遊──莊子一心渴望真自由，而他到底是如何滿足這心底深沉的渴望？又是如何從地面起身躍向那無邊無界的天空？ ◆齊物之論──莊子彷彿心無是非，口無虛言，而只是靜觀萬物，平等看待這世上的一切，他是如何能夠保有這份真真切切的「自知之明」？如何在夢醒之際清清楚楚地守著這僅有的清明之心？ ◆養生之主──莊子先是如同一般人，一心只盼望健健康康，無疾也無病，但他還深刻地警覺生命最大的痛──死亡隨時隨處在窺伺著我們，我們又能如何真正地跳出這幾乎無所不在的死亡的幽谷？ ◆人間之世──莊子深知世上難免無妄之災，更難防故意之敵，但我們還是得盡量避禍，盡力解厄，同時盡心地處理好所有與我們相連相繫的人際關係；不過，當不順心不如意之事迎面而來之際，我們又當如何舉重若輕地一肩承 擔？莊子顯然有他自己的法子。 ◆真人之身──莊子不是教主，也不想開宗立派，他只是始終關心本來無價無償的生命到底該怎麼被我們認真地看待，而那「無用之用」的奧妙又有誰能真正了解？ ◆渾沌之死──就莊子看來，「渾沌」本無生亦無死；而如果說我們總是自己在「找死」，並不是死亡找上我們，這雖然看似重話，卻可能有警醒人心的作用。原來，莊子的「生命之壺」暗藏玄機，而縱然生死之謎究竟無解，但 我們又何妨放下心來，自由自在地在這世上走上一回。 ◆自然之道──莊子當然不懂現代科技，但他已經知道運用機械的後遺症。設想時下所謂的「科技新貴」能夠放下「釣魚上鉤」的念頭，靜靜地佇立水岸，觀賞那魚兒水中游，大概就將別有一番生活情趣與生命體悟。 ◆幸福之夢──莊子應該和任何人一樣，都想幸幸福福過一生，但我們到底該怎麼尋找終生的伴侶（甚至是「絕配」）？日子又該怎麼過得舒適？而和自己又能如何做一輩子的至親好友？這些問題的解答，可能就是打開那幸福之 門的鑰匙吧！ 作者：葉海煙 輔仁大學哲學博士，美國哈佛大學訪問學人、東吳大學哲學系教授兼系主任、長榮大學哲學與宗教學系教授兼系主任、台灣哲學學會會長、錢穆故居執行長、台南市哲學學會會長。現任南神神學院神學研究所專任哲學教授、國立 成功大學兼任哲學教授。專長道家哲學，當代新儒學，當代倫理學比較研究，台灣文化研究。著有《莊子的生命哲學》、《老莊哲學新論》、《道德、理性與人文的向度》、《中國哲學的倫理觀》、《人文與哲學的對話》、《傳 統倫理的現代挑戰》、《莊子的處世智慧》、《老子診療室》、《臺灣學入門》、《道家倫理學：理論與實踐》、《哲學與人生》、《哲學在哪裡》等近二十種著作。.

Ben shu xi tong chan shu liao Zhongguo zhe xue de yuan qi, fa zhan he wei lai.quan shu gong fen cheng si ge da bu fen:yuan qi yu chu xing; er, ge ming hua de ding xing; san, xin shi dai de zhuan xiang;si, zou xiang quan qiu hua shi dai de Zhongguo zhe xue.

[1] Xian Qin juan (shang) -- [2] Xian Qin juan (xia) -- [3] Qin Han juan -- [4] Wei Jin Nan Bei chao juan (shang) -- [5] Wei Jin Nan Bei chao juan (xia) -- [6] Sui Tang Wu dai juan (shang) -- [7] Sui Tang Wu dai juan (xia) -- [8] Song Liao Jin juan (shang) -- [9] Song Liao Jin juan (xia) -- [10] Yuan dai juan -- [11] Ming dai juan (shang) -- [12] (...) Ming dai juan (zhong) -- [13] Ming dai juan (xia) -- [14] Qing dai juan (shang) -- [15] Qing dai juan (zhong) -- [16] Qing dai juan (xia) -- [17] Jin dai juan (shang) -- [18] Jin dai juan (xia) -- [19] Suo yin juan. (shrink)

[1]. Xian Qin liang Han juan -- [2]. Wei Jin Nan Bei chao juan -- [3-4]. Sui Tang Wu dai juan -- [5-6]. Song Liao Jin Yuan juan -- [7-8]. Ming Qing juan -- [9]. Jin dai juan.

[v. 1] Xian Qin juan -- [v. 2] Qin Han juan -- [v. 3] Wei Jin Nan Bei Chao juan -- [v. 4] Sui Tang Wu Dai juan -- [v. 5] Song Liao Xi Xia Jin Yuan juan -- [v. 6] Ming Qing juan.

Tian dao guan shi Zhongguo zhe xue de zhong yao gai nian, ye shi ru jiao de yi ge zhong yao wen ti, ji, shen me shi tian dao? Qi jin wei zhi, ji hu suo you de Zhongguo zhe xue zhu zuo, dou ren wei tian dao jiu shi zi ran gui lü. Ben shu jiang tong guo wen xian zi liao xiang dang dai de du zhe shuo ming, Zhongguo gu dai de tian dao, jiu shi (...) tian zhi dao, shang tian zhi dao. (shrink)

Xue xi he yan jiu Zhongguo zhe xue, yi ban lai shuo, Feng xian sheng shi ke chao er bu ke yue de. Yi si shi, hou ren wan quan ke neng er qie ye ying dang sheng guo Feng xian sheng, dan shi que bu neng rao guo Feng xian sheng. Rao guo Feng xian sheng, bu dan bi ran yao duo fei li qi, er qie rong yi zou wan lu er nan yu shen (...) ru tang ao. Feng Youlan zuo wei wo guo jin dai zhe xue de yi dai ju bo, zai mou zhong yi yi shang, ying xiang liao zheng ge jin dai Zhongguo zhe xue de ge ju. Er dui yu Feng Youlan zhe xue ji qi xue shu sheng ya de yan jiu, ye sui zhe dang dai guo xue yan jiu de xing qi, shou dao yue lai yue duo de guan zhu. Minguo shi qi de Zhongguo xue shu jie, ying gai shuo shi hui ju le yi da pi kua shi dai de xue shu jing ying, te bie shi zai chuan tong xue shu ling yu, kan cheng yi chang si xiang de sheng yan.ben shu zuo zhe zai hao ru yan hai de Minguo wen xian zhong, jing xin zheng li chu dang shi xue jie dui Feng Youlan zhe xue de hui ying he dui hua, qi zhong bao kuo zhu ru Chen Yinke, Jin Yuelin, Hu Shi, Zhang Dainian, Cai Shangsi deng yi da pi xue jie tai dou de wen zhang, zi liao xing fei chang qiang, bu jin fan ying le zhu wei xue zhe ge ren de du dao jian jie, geng cong yi ge ce mian fan ying le Minguo shi qi Feng Youlan zhe xue yan jiu de sheng kuang, dui dang xia yan jiu Feng Youlan zhe xue si xiang ju you zhong yao de can kao jia zhi. (shrink)

Quan shu fen "Zengzi shi pian", "Zengzi quan shu", "Zengzi bu yi" he fu lu si bu fen. qi zhong, "Zengzi shi pian" wei Han dai Dai De suo ji, shou lu yu "Da dai li ji" ; "Zengzi quan shu" wei nan Song Wang Zhuoji lu, shou wen fen wei nei pian he wai pian, nei pian shou wen liang pian,wai pian shou wen shi pian, gong shou wen shi er pian; "Zengzi bu yi" ze wei zheng li zhe (...) xin ji, cai liao lai yuan zhu yao shi li dai jing, shi, zi xiang guan wen xian; fu lu bu fen zhu yao shou lu xiang guan xu ba, kao zheng deng, gong fen liu pian. (shrink)

Ben shu ba zhe xue shi yan jiu, bi jiao zhe xue yan jiu, wen hua wen ti yan jiu he wen xian shi liao yan jiu he wei yi ti, dui Wang Yangming zhe xue de nei rong jin xing le quan mian he shen ru de fen xi, bing dui qi zhe xue de nei rong jin xing le quan mian he shen ru de fen xi, bing dui qi zhe xue de bu tong fa zhan (...) jie duan jin xing le xi zhi de kao cha, li tu cheng xian chu Wang Yangming zhe xue de ji ben xing ge he zheng ti mian mao. (shrink)

Ru jia jing shen dui yu xian dang dai de Zhongguo ren lai shuo ying xiang shi ju da de, ru jia jing shen yi shen tou dao Zhongguo ren de yi yan yi xing zhong, shi ji shang cheng wei Zhonghua min zu nei ju de jing shen niu dai. ben shu zuo zhe yi qing song, you mei de bi diao xiang guang da du zhe xi tong jie shao liao ru jia jing shen de ji (...) ben nei han, li shi yan bian. ben shu shi guang da du zhe xue xi Zhongguo chuan tong wen hua de tong su du wu. (shrink)

Ben shu dui Luling Wang xue de yan jiu, zhu yao cong yi xia liang fang mian zhan kai: shou xian, zhong dian jie shao le ti chu Luling Wang xue de li lun yi ju he Luling Wang xue fa zhan de ge ge jie duan de jie ding, te dian ji qi zhu yao de dai biao ren wu. Qi ci, ju ti lun shu le Luling Wang xue fa zhan de ge ge jie duan de zui (...) zhu yao dai biao ren wu de zhi xue li lu, xin xue si xiang, jing xue te dian. Tong guo dui Luling Wang xue zong ti shang de yan jiu, gai kuo he zheng li yi ji dui ge ge fa zhan jie duan zhu yao de dai biao ren wu Wang xue si xiang de bu tong shi jiao de tan tao chan fa, cong zong ti shang rang shi ren jiao wei xi tong de liao jie Luling Wang xue de gai mao ji qi cao chuang, fa zhan, ding sheng ji shi wei de li shi guo cheng he zhong yao dai biao ren wu de Wang xue si xiang. Tong shi, zai qian mian yan jiu de ji chu shang, dui Luling Wang xue zai Jiang you Wang xue nai zhi Yangming hou xue fa zhan guo cheng zhong de zhong yao di wei yi ji dui zhong wan Ming ru xue si xiang fa zhan de ying xiang zuo le zong jie. (shrink)

Mengzi dui yu ru jia si xiang he Zhonghua wen ming de gong xian ju gong zhi wei, xue xi ru jia si xiang, chuan cheng Zhonghua wen ming, yang cheng du li ping deng de ren ge, bu neng bu du"Mengzi". "Mengzi" shi yi bu zheng zhi shu ji, jiang de shi wei jun zhi dao. Yi ci wei xian suo, ben shu zai shu li Mengzi qi ren de ji chu shang, zhuo zhong cong xing shan (...) lun, ren zheng lun he ren ge lun san ge fang mian chan shu liao Mengzi de si xiang ti xi. (shrink)

Xin shi pi pan shu" shi Fu dan da xue yi gu jiao shou Yu Wujin de yi zhu. Yu jiao shou zai shu zhong ni fen shi zhang dui dang dai de yi xie liu xing si chao jin xing fan si he pi pan, xian zhi cun dao lun ji qian si zhang, hou liu zhang zhi you cun mu, gong du zhe liao jie ci shu yuan ben de kuang jia.

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)

To imagine is to form a mental representation that does not aim at things as they actually, presently, and subjectively are. One can use imagination to represent possibilities other than the actual, to represent times other than the present, and to represent perspectives other than one’s own. Unlike perceiving and believing, imagining something does not require one to consider that something to be the case. Unlike desiring or anticipating, imagining something does not require one to wish or expect that something (...) to be the case. // -/- Imagination is involved in a wide variety of human activities, and has been explored from a wide range of philosophical perspectives. Philosophers of mind have examined imagination’s role in mindreading and in pretense. Philosophical aestheticians have examined imagination’s role in creating and in engaging with different types of artworks. Epistemologists have examined imagination’s role in theoretical thought experiments and in practical decision-making. Philosophers of language have examined imagination’s role in irony and metaphor. // -/- Because of the breadth of the topic, this entry focuses exclusively on contemporary discussions of imagination in the Anglo-American philosophical tradition. (shrink)

Imaginative immersion refers to a phenomenon in which one loses oneself in make-believe. Susanna Schellenberg says that the best explanation of imaginative immersion involves a radical revision to cognitive architecture. Instead of there being an attitude of belief and a distinct attitude of imagination, there should only be one attitude that represents a continuum between belief and imagination. -/- We argue otherwise. Although imaginative immersion is a crucial data point for theorizing about the imagination, positing a continuum between belief and (...) imagination is neither necessary nor sufficient for explaining the phenomenon. In addition, arguing against Schellenberg’s account reveals important but underappreciated lessons for theorizing about the imagination and for interpreting boxological representations of the mind. (shrink)

Christopher Grau argues that the genetic basis for moral agency account of rightholding is problematic because it fails to grant all human beings the moral status of rightholding; it grants the status of rightholding to entities that do not intuitively deserve such status; and it assumes that the genetic basis for moral agency has intrinsic/final value, but the genetic basis for moral agency only has instrumental value. Grau also argues that those who are inclined to hold that all human beings (...) are rightholders should reconsider speciesism. In this paper, I argue that Grau's objections do not undermine the genetic basis for moral agency account of rightholding, and I also offer criticisms of Grau's defense of speciesism. (shrink)

It is quite likely that parents will soon be able to use genetic engineering to select the sex of their child by directly manipulating the sex of an embryo. Some might think that this method would be a more ethical method of sex selection than present technologies such as preimplantation genetic diagnosis (PGD) because, unlike PGD, it does not need to create and destroy “wrong gendered” embryos. This paper argues that those who object to present technologies on the grounds that (...) the embryo is a person are unlikely to be persuaded by this proposal, though for different reasons. (shrink)

I have argued elsewhere that children have a moral right to be loved. Mhairi Cowden challenges my arguments. Among other things, Cowden believes that children do not need to be loved. In this paper, I explain why Cowden’s arguments fail and offer additional evidence for why children need to be loved.

There has been a long history of arguments over whether happiness is anything more than a particular set of psychological states. On one side, some philosophers have argued that there is not, endorsing a descriptive view of happiness. Affective scientists have also embraced this view and are reaching a near consensus on a definition of happiness as some combination of affect and life-satisfaction. On the other side, some philosophers have maintained an evaluative view of happiness, on which being happy involves (...) living a life that is normatively good. Within the context of this debate we consider how people ordinarily understand happiness, and provide evidence that the ordinary understanding of happiness reflects aspects of both evaluative and descriptive views. Similar to evaluative views, normative judgments have a substantive role in the ordinary understanding of happiness. Yet, similar to descriptive views, the ordinary understanding is focused on the person’s psychological states and not the overall life they actually lived. Combining these two aspects, we argue that the ordinary understanding of happiness suggests a novel view on which happiness consists in experiencing positive psychological states when one ought to. This view, if right, has implications for both philosophical and psychological research on happiness. (shrink)

First published in 2000. Routledge is an imprint of Taylor & Francis, an informa company.

First published in 2000. Routledge is an imprint of Taylor & Francis, an informa company.

First published in 2000. Routledge is an imprint of Taylor & Francis, an informa company.

This paper first extracted 11 indicators from four aspects of infrastructure, educational equity, teaching quality, and scientific research level and established a multidimensional higher education evaluation system. After that, according to TOPSIS and the entropy method, a comprehensive score of the development of higher education was obtained, and a comprehensive index of higher education was proposed. According to the level of the score, we divide the development status into 5 categories, and use discrete Hopfield neural network for verification. In addition, (...) we applied the model to many countries and chose Vietnam to conduct an in-depth analysis of the model, including reforming policies and evaluating policy effects based on cobweb model. Finally, we found that the application of the model is very universal, but in reality the reform is very difficult. (shrink)

Thinking, the process of considering or reasoning about something, is one of the most distinctive qualities that set humans apart from other species. Philosophers around the world, such as Socrates...

Junzi (君子 gentleman) is the ideal personality for Confucius. To perform benevolence ( ren 仁) and righteousness ( yi 義) is the responsibility of a junzi. A junzi also esteems bravery, which takes benevolence and righteousness and the justification of the enterprise as its prerequisites. A junzi must do things properly and act in accordance with the mean ( zhongyong 中庸). How does one achieve the mean? The person concerned needs to be flexible with the principles and the circumstances of (...) the situation. A person is not born a junzi, but to become one. And to become a junzi, one needs to cultivate one’s character, which includes the cultivation of the inner spirit and the literature and arts. Confucius’ theory of junzi is still relevant in modern times, and modern society needs a new type of junzi. (shrink)

Junzi (君子 gentleman) is the ideal personality for Confucius. To perform benevolence ( ren 仁) and righteousness ( yi 義) is the responsibility of a junzi. A junzi also esteems bravery, which takes benevolence and righteousness and the justification of the enterprise as its prerequisites. A junzi must do things properly and act in accordance with the mean ( zhongyong 中庸). How does one achieve the mean? The person concerned needs to be flexible with the principles and the circumstances of (...) the situation. A person is not born a junzi, but to become one. And to become a junzi, one needs to cultivate one’s character, which includes the cultivation of the inner spirit and the literature and arts. Confucius’ theory of junzi is still relevant in modern times, and modern society needs a new type of junzi. (shrink)

Prozac's introduction in the late 1980s, caused a furor and focused debate on the acceptability of a drug that could do more than merely cure illness, pharmacological mood enhancement – that is, the use of drugs to improve mood beyond a level that is merely normal or healthy. As the possibilities and demand for mood enhancement increase, existing legislation will prove inadequate, designed as it is to regulate pharmaceuticals mainly for therapeutic use. This chapter explains why mood enhancement might be (...) desirable, explores some key ethical issues associated with it, and suggests how policy makers can respond to ensure that people use mood enhancement safely and responsibly. Whether it is appropriate to enhance one's mood might also depend on the manner in which the mood is experienced. While unpleasant states like depression may be appropriate and valuable in some cases, they can be disruptive and disabling if they continue indefinitely. (shrink)

The Mobile Phone Addiction Index is a short instrument to assess mobile phone addiction. The Chinese version of this scale has been widely used in Chinese students and shows promising psychometric characteristics. The present study tested the construct validity and measurement invariance of the MPAI by gender in middle school adolescents. The data were collected from 1,395 high school students. Confirmatory factor analysis and multiple-group CFA for invariance tests were conducted on the MPAI model which consisted of 17 observed items (...) and 4 latent factors. Findings showed that the data fit the four-factor structure model well for both males and females. Furthermore, configural, metric, scalar, and residual invariance were established by gender. The results indicated that the MPAI has acceptable psychometric properties when used in adolescents. In addition, with the strict invariance requirements being satisfied, the underlying factor scores for MPAI can be meaningfully compared across genders. To our knowledge, this study is the first attempt to test the measurement invariance of the MPAI across male and female adolescents. Our results will support future research on mobile phone addiction in adolescents. (shrink)

EDITOR’S ABSTRACTThis paper argues that we cannot determine with certainty the sequence of the two parts of the Laozi text: “Way” and “Virtue”. These two parts were originally written independently by Lao Zi and in an uncertain chronological order. They originally circulated separately, and were later combined differently by various editors. Thus emerged the two Laozi versions: The one with “Way” preceding “Virtue” has dominated the transmission; the alternative order can be retrieved from recently discovered sources such as the Mawangdui (...) Silk Manuscripts and Han Bamboo Slips. (shrink)

Where is imagination in imaginative resistance? We seek to answer this question by connecting two ongoing lines of inquiry in different subfields of philosophy. In philosophy of mind, philosophers have been trying to understand imaginative attitudes’ place in cognitive architecture. In aesthetics, philosophers have been trying to understand the phenomenon of imaginative resistance. By connecting these two lines of inquiry, we hope to find mutual illumination of an attitude (or cluster of attitudes) and a phenomenon that have vexed philosophers. Our (...) strategy is to reorient the imaginative resistance literature from the perspective of cognitive architecture. Whereas existing taxonomies of positions in the imaginative resistance literature have focused on disagreements over the source and scope of the phenomenon, our taxonomy focuses on the psychological components necessary for explaining imaginative resistance. (shrink)

S. Matthew Liao argues here that children have a right to be loved. To do so he investigates questions such as whether children are rightholders; what grounds a child's right to beloved; whether love is an appropriate object of a right; and other philosophical and practical issues. His proposal is that all human beings have rights to the fundamental conditions for pursuing a good life; therefore, as human beings, children have human rights to the fundamental conditions for pursuing a (...) good life. Since being loved is one of those fundamental conditions, children thus have a right to be loved. Liao shows that this claim need not be merely empty rhetoric, and that the arguments for this right can hang together as a coherent whole. This is the first book to make a sustained philosophical case for the right of children to be loved. It makes a unique contribution to the fast-growing literature on family ethics, in particular, on children's rights and parental rights and responsibilities, and to the emerging field of the philosophy of human rights. (shrink)

This article focuses on the interpretation of Homeric ἴσκε(ν) (Od. 19.203; 22.31) as well as its reception in Apollonius Rhodius (A. R. 1.834 et alibi) and Theocritus (Id. 22.167). I argue that the passage Od. 22.31-33, in which ἴσκεν (Od. 22.31) occurs, was owed to a bard’s imitation of Od. 19.203, who not only took ἴσκε (Od. 19.203) as a verbum dicendi but used ἴσκεν ἕκαστος ἀνήρ at Od. 22.31 as a semantic equivalent of the Homeric formula ὣς ἄρα τις (...) εἴπεσκε(ν). It will further show that Apollonius’ frequent employment of ἴσκω meaning ‘say’ is mainly modelled on Od. 22.31 and ἴσκον at Theocritus Id. 22.167 is understood by the poet as an ‘iterative’. If this interpretation is accepted, it might shed some new light on the relative chronology of Apollonius’ Argonautica and Theocritus’ two Idylls (13; 22). (shrink)

In this short tribute to Mario Perniola, Zhou Xian remembers his friendship with the Italian aesthetician. Zhou, one of the most prominent art theorists in China, discusses his friendship with Perniola and the significance of their relationship both at a personal and intellectual level. After describing in a touching way their first encounter in Rome, which started in Perniola’s studio, Zhou celebrates the innovative character of Perniola’s aesthetic theorizing, and in particular his interest in Chinese contemporary aesthetics.

Experimental philosophy offers an alternative mode of engagement for public philosophy, in which the public can play a participatory role. We organized two public events on the aesthetics of coffee that explored this alternative mode of engagement. The first event focuses on issues surrounding the communication of taste. The second event focuses on issues concerning ethical influences on taste. -/- In this paper, we report back on these two events which explored the possibility of doing experimental philosophical aesthetics as public (...) philosophy. We set the stage by considering the significance and current state of efforts in public philosophy, and by introducing the emerging sub-discipline of experimental philosophical aesthetics. Then, we discuss the research and outreach aspects of the two events on the aesthetics of coffee. Finally, we conclude by reflecting on the prospects and potential pitfalls of experimental philosophy as public philosophy. (shrink)