The activity of synsedimentary faults plays an important role in controlling the distribution of sand bodies in basins and furthermore the porosity and permeability of reservoirs. We have used fault interpretation, the method of image and granularity size analysis, and the seismic pumping effect to investigate the control of the activity of the Kongdong fault on the development degree of the dissolution pores and grain size, further studying the controlling mechanism of the activity of synsedimentary faults on reservoir quality. The (...) results showed that the slip rate of synsedimentary faults is one of the main factors in controlling reservoir quality. The slip rate controls the accommodation space and hydrodynamic conditions and it furthermore controls the grain size. The higher the slip rate, the bigger the grain size in the downthrow wall of synsedimentary faults; the seismic pump produced by synsedimentary faults activity also controls the development degree of dissolution pores. The development degree of dissolution pores in the downthrown wall of synsedimentary faults is greater than that in the upthrown wall. Dissolution pores are more developed in areas with a large slip rate of synsedimentary faults. Porosity increases gradually with the increase of plane porosity of dissolution pores, whereas the changes of permeability are not obvious. (shrink)
In order to clarify the main controlling factors of effective reservoirs in sandy braided river delta plain, the 8 member of Xiashihezi Formation in Chengtan3 area, Ordos Basin is taken as an example. We describe and analyze about 600 cores in detail and correspond the cores on the logging curve. We summarize the logging facies mode suitable for the Ct3 area, and finally investigate the types and spatial distribution characteristics of sedimentary microfacies. P2h8 member of Ct3 area in Ordos Basin (...) is braided river delta plain subfacies. Sedimentary microfacies are divided into three types: distributary channel, channel bar and distributary interchannel. The sandbody in the h84 of P2h8 member is the thickest and the number of channel bar is the largest. All gas reservoirs are developed on the sandbody of channel bar, which is the most favorable microfacies type. Poor gas reservoirs are mostly developed in distributary river channel sandbody, while gas-bearing reservoirs are undeveloped in distributary interchannel. According to the hydrodynamic conditions and sedimentary mechanism, the channel bar is divided into the bar head, the bar tail, the bar main body and the bar wing. It is found that 63% of the gas reservoirs in the channel bar are developed in the bar main body, followed by the bar tail. The number of gas reservoirs developed at the bar head and the bar wing is the least. The results showed the most effective reservoirs are developed in the bar main body. Sedimentary microfacies, sandbody thickness and grain size are the main controlling factors for effective reservoirs. The research results can guide the gas field exploration and later well location deployment in the sedimentary environment similar to Ct3 area. (shrink)
Hao Wang was one of the few confidants of the great mathematician and logician Kurt Gödel. _A Logical Journey_ is a continuation of Wang's _Reflections on Gödel_ and also elaborates on discussions contained in _From Mathematics to Philosophy_. A decade in preparation, it contains important and unfamiliar insights into Gödel's views on a wide range of issues, from Platonism and the nature of logic, to minds and machines, the existence of God, and positivism and phenomenology. The impact of (...) Gödel's theorem on twentieth-century thought is on par with that of Einstein's theory of relativity, Heisenberg's uncertainty principle, or Keynesian economics. These previously unpublished intimate and informal conversations, however, bring to light and amplify Gödel's other major contributions to logic and philosophy. They reveal that there is much more in Gödel's philosophy of mathematics than is commonly believed, and more in his philosophy than his philosophy of mathematics. Wang writes that "it is even possible that his quite informal and loosely structured conversations with me, which I am freely using in this book, will turn out to be the fullest existing expression of the diverse components of his inadequately articulated general philosophy." The first two chapters are devoted to Gödel's life and mental development. In the chapters that follow, Wang illustrates the quest for overarching solutions and grand unifications of knowledge and action in Gödel's written speculations on God and an afterlife. He gives the background and a chronological summary of the conversations, considers Gödel's comments on philosophies and philosophers, and his attempt to demonstrate the superiority of the mind's power over brains and machines. Three chapters are tied together by what Wang perceives to be Gödel's governing ideal of philosophy: an exact theory in which mathematics and Newtonian physics serve as a model for philosophy or metaphysics. Finally, in an epilog Wang sketches his own approach to philosophy in contrast to his interpretation of Gödel's outlook. (shrink)
In this first extended treatment of his life and work, Hao Wang, who was in close contact with Godel in his last years, brings out the full subtlety of Godel's ideas and their connection with grand themes in the history of mathematics and ...
This cogent and knowledgeable critique of the tradition of modern analytic philosophy focuses on the work of its central figures -- Russell, Carnap, and Quine -- and finds it wanting. In its place, Hao Wang unfolds his own original view of what philosophy could and should be. The base of any serious philosophy, he contends, should take as its point of departure the actual state of human knowledge. He explains the relation of this new tradition to mathematical logic and (...) reveals the crucial transitions and mistakes in mainstream Anglo-American philosophy that make a new approach so compelling.Equally at home in philosophy and mathematics, Wang is uniquely qualified to take on the task of critically examining modern philosophy. He carefully traces the path of ideas from Russell and Wittgenstein through the Vienna Circle to modern British and American philosophy, and makes use of his familiarity with the profound thought of Kurt GÃ¶del with whom he has had numerous discussions. He also presents the broader significance of Russell's philosophy, provides a comprehensive and unified treatment of Quine's work in logic and in philosophy, and delineates what is common between Carnap and Quine. (shrink)
In (2011) McLeod suggested that the first century Chinese philosopher Wang Chong 王充 may have been a pluralist about truth. In this reply I contest McLeod's interpretation of Wang Chong, and suggest "quasi-pluralism" (albeit more as an alternative to pluralism than as an interpretation of Wang Chong), which combines primitivism about the concept of truth with pluralism about justification.
Within various contexts, such as politics and parenting, Confucianism has been criticized on the basis that it endorses ‘unquestioning obedience’ to authorities. In recent years, several philosophers have argued against this view by appealing to textual evidence from Classical Confucian philosophers. In this essay, I examine Wang Yangming’s views on this subject, arguing that Wang teaches that criticism of those who stand in a socially superior role relation is not only permitted, but encouraged. From this, I consider the (...) implications that Wang’s analysis has for contemporary discussions of disagreement between epistemic superiors and inferiors and epistemic peerhood. I will argue that Wang’s position is much closer to the total evidence view than the preemptive view. Relatedly, I will suggest that Wang provides a novel proposal about how to recognise or disregard epistemic ‘superiors’, especially in the context of moral knowledge. (shrink)
Through a comparative analysis of diverse texts and contexts, this book offers a cultural history of the interplay between the aesthetic and the political in the formation of personal and collective identity that crystallizes into the Chinese aesthetic of the sublime. It describes how various kinds of politics are aestheticized and how aesthetic manifestations are bound up with prevalent ideologies and politics. In this book, politics refers to various projects for fashioning a viable self, a workable personal and collective identity (...) in the crisis-ridden history of modern China. These projects include imagining a political subject adapted to the modern nation-state, mobilizing revolutionary masses as subjects of the Communist state, sustaining a unified self despite the challenges to traditional culture, erecting the sublime figure of the revolutionary hero, and, finally, debunking the grand images of the hero and history in post-Mao culture. Throughout, the author seeks to delineate the ways the political masquerades as aesthetic discourse and aesthetic experience. Covering a wide range of material from fiction, poetry, aesthetics, and political discourse to memoirs, film, and historical documents, the book reconsiders a number of prominent cultural figures, including Wang Guowei, Cai Yuanpei, Lu Xun, Eileen Chang, Mao Zedong, Zhu Guangqian, and Li Zehou. It also analyzes such important cultural features and events as Western influences on the formation of modern Chinese aesthetic discourse, modernist writings, Revolutionary Cinema, the Cultural Revolution, and New Wave Fiction. An East-West comparative approach informs the analysis, which engages in dialogue with Kant, Hegel, Freud, Marx, and Walter Benjamin, as well as Terry Eagleton and other contemporary critics. The author's interdisciplinary method, which emphasizes the interaction among text, context, and the psyche, both presents new materials and illuminates familiar texts and phenomena from the perspective of the political-aesthetic nexus. (shrink)
A fundamental way in which human thought has developed has been constantly to explain the earliest "classics" that are the source of that thought. All in all, the number of such classics is not very high, their explanations are past counting. Moreover, they are constantly increasing, giving rise to an explanatory chain deriving from the classics. In the development of Chinese philosophy, this aspect is particularly noticeable, so that one can describe Chinese philosophy as a continual explanation of the classics. (...) This holds for both Confucianism and Daoism. The main classics of Daoism are the Laozi and the Zhuangzi. These two works have been constantly reread and reinterpreted throughout history. From the late nineteenth century onward, Chinese philosophy came into closer contact with Western philosophy. Foreign concepts were brought in to provide philosophers with new "insight." Some thinkers applied this new insight or these foreign concepts to the Daoist classics. In this way, they brought a new explanation of the Daoist classics and enriched the ways of interpreting the texts.1 Paving the way in this direction were Yan Fu. Zhang Taiyan, Liang Qichao, Wang Guowei, and Hu Shi. (shrink)
A fundamental way in which human thought has developed has been constantly to explain the earliest "classics" that are the source of that thought. All in all, the number of such classics is not very high, their explanations are past counting. Moreover, they are constantly increasing, giving rise to an explanatory chain deriving from the classics. In the development of Chinese philosophy, this aspect is particularly noticeable, so that one can describe Chinese philosophy as a continual explanation of the classics. (...) This holds for both Confucianism and Daoism. The main classics of Daoism are the Laozi and the Zhuangzi. These two works have been constantly reread and reinterpreted throughout history. From the late nineteenth century onward, Chinese philosophy came into closer contact with Western philosophy. Foreign concepts were brought in to provide philosophers with new "insight." Some thinkers applied this new insight or these foreign concepts to the Daoist classics. In this way, they brought a new explanation of the Daoist classics and enriched the ways of interpreting the texts.1 Paving the way in this direction were Yan Fu . Zhang Taiyan , Liang Qichao , Wang Guowei , and Hu Shi. (shrink)
In this paper we analyses the work of the first century Chinese philosopher Wang Chong as in part grappling with epistemology of testimony. Often portrayed as a curmudgeonly skeptic, Wang Chong actually best seen as a demanding piecemeal non-reductionist, which is to say he believed that testimony was a basic source of evidence unless subject to a defeater (non-reductionism), but also that we should evaluate testimony on a claim-by-claim basis (piecemeal) rather than accepting a whole source on the (...) strength of its reputation or authority, and finally he thought one has a strong duty to search for defeaters (demanding). We defend each of these claims as well as the fruitfulness of applying such anachronistic terminology to an ancient thinker. We end with a discussion of how Wang Chong's epistemology relates to his rhetorical method and then consider some problems he faces because of his epistemic commitments. (shrink)
A trenchant defense of hierarchy in different spheres of our lives, from the personal to the political All complex and large-scale societies are organized along certain hierarchies, but the concept of hierarchy has become almost taboo in the modern world. Just Hierarchy contends that this stigma is a mistake. In fact, as Daniel Bell and Wang Pei show, it is neither possible nor advisable to do away with social hierarchies. Drawing their arguments from Chinese thought and culture as well (...) as other philosophies and traditions, Bell and Wang ask which forms of hierarchy are justified and how these can serve morally desirable goals. They look at ways of promoting just forms of hierarchy while minimizing the influence of unjust ones, such as those based on race, sex, or caste. Which hierarchical relations are morally justified and why? Bell and Wang argue that it depends on the nature of the social relation and context. Different hierarchical principles ought to govern different kinds of social relations: what justifies hierarchy among intimates is different from what justifies hierarchy among citizens, countries, humans and animals, and humans and intelligent machines. Morally justified hierarchies can and should govern different spheres of our social lives, though these will be very different from the unjust hierarchies that have governed us in the past. A vigorous, systematic defense of hierarchy in the modern world, Just Hierarchy examines how hierarchical social relations can have a useful purpose, not only in personal domains but also in larger political realms. (shrink)
At the twenty-second World Congress of Philosophy held in Seoul, Korea, from July 29 to August 5, 2008, a panel was convened to debate the ideas for a "democracy with Confucian characteristics'' in Daniel A. Bell's Beyond Liberal Democracy (Princeton: Princeton University Press, 2006). While all participants welcome the attempt to remedy the shortcomings of liberal democracy with Confucian teachings, Fred Dallmayr worries that Bell's political thinking for an East Asian context may "point beyond democracy tout court/' For Sor-hoon Tan, (...) Bell's chapter 6, "Taking Elitism Seriously: Democracy with Confucian Characteristics" may not be so much an alternative to liberalism as it is a challenge to the democratic value of equality that overlooks the dangers of an imperfect meritocracy. Chenyang Li, on the other hand, approaches Bell's proposal of combining a Confucianism-inspired Upper House of Talent and Virtue selected through competitive examinations with a lower house of democratically elected representatives from the concern that it surrenders the Confucian requirement of virtuous leadership. This feature review also concludes with a spirited reply from Daniel Bell. (shrink)
Higher Education as a Field of Study in China concerns higher education as an academic field—the evolving nature of the field in light of the overall development of higher education in China. Xin Wang illustrates how higher education is becoming an interdisciplinary field rather than a subfield under the discipline of education, especially when higher education has become an enterprise with such a broad scope in China.
Dong Zhongshu (Tung Chung-shu) (179-104 B.C.E.) was the first prominent Confucian to integrate yin-yang theory into Confucianism. His constructive effort not only generates a new perspective on yin and yang, it also involves implications beyond its explicit contents. First, Dong changes the natural harmony (he ﾈﾱ) of yin and yang to an imposed unity (he 合). Second, he identifies yang with human nature (xing) and benevolence (ren), and yin with emotion (qing) and greed (tan). Taken together, these novelties grant a (...) philosophical basis for the theory and practice of gender inequality in their specifically Chinese manifestations. An analysis of Dong's work shows that the merce complementarity of yin and yang does not guarantee gender equality; they are not fixed categories, but together form a transformative dynamic harmony. (shrink)