In this article, Zhu Xueqin provides an overall view of Rousseau’s political philosophy as he discusses Rousseau’s notion of the general will, the social contract, and the differences between Rousseau and thinkers such as Hobbes and Locke. Zhu argues that Rousseau’s political philosophy is deeply flawed as it advocates a moralization of politics that seeks to build a heavenly kingdom on earth, an ideal that has left a significant imprint on the modern world.

This article contains the preface, introduction, and epilogue of Zhu Xueqin’s influential book The Demise of the Republic of Virtue: From Rousseau to Robespierre. In the preface, Zhu describes Chinese and international scholarship on Rousseau, his own intellectual formation as a member of the Cultural Revolution generation, and the overall purpose of the book. In the introduction, Zhu briefly outlines the transformation of medieval “theological politics” into modern “political theology,” or his central concern of the merger between moral idealism (...) and the political state. Finally, in the epilogue, Zhu nevertheless still seeks to rescue Rousseau by arguing that history is created by both a priori and empirical forces and that a dialogue between deconstruction and construction is required. However, for “political theology” to end, boundaries have to be set to moral idealism and it needs to be disconnected from the political state. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Journal of the History of Ideas 63.1 (2002) 1-17 [Access article in PDF] What if the Father Commits a Crime? Rui Zhu Apparently, Socrates and Confucius respond similarly to the question if a son should turn in his father in the case of the father's misdemeanor. When Euthyphro, flaring his pride of his moral impartiality, tells Socrates that he is on his way to report his father because he (...) has thrown one of the household slaves into a ditch and left him bound there until he was dead, Socrates says, "Good Heaven! Certainly, Euthyphro, most men would not know how they could do this and be right. It is not the part of anyone to do this, but of one who is far advanced in wisdom." 1According to Socrates, only a man of high wisdom knows how to prosecute his father righteously, but Euthyphro does not appear to have this wisdom. When his interlocutor observes that an upright man in his state would bear witness against his father if he misappropriates a sheep, Confucius contradicts the interlocutor's understanding of uprightness by speaking in a matter-of-fact tone: "In my country the upright men are of quite another sort. A father will cover up for his son, and a son his father—which incidentally does involve a sort of up—rightness." 2Confucius stands on the same line with Socrates but seems the more radical of the two. Socrates does not directly refute Euthyphro and only suggests that he make sure he understands what he is doing before going any further. Socrates is not only typically Socratic—indirect and suggestive—but also sounds so reasonable that Euthyphro appears in contrast to be a reckless youth who harbors [End Page 1] only a faint understanding of morality. Confucius's response is more rigid, for he categorically dismisses an act of the Euthyphroian kind. He demands that father and son cover up for each other in the case of either one's guilt. Compared to Socrates, Confucius advocates the position that seems a little too strong and leaves no room for justice, while Socrates does not have that problem with justice. This is how we feel about Socrates and Confucius on our first impression. The prima facie observations that we make from the remarks of Socrates and Confucius seem both plain and unproblematic.By embedding these remarks into their respective social or philosophical cultures, this paper will show that our previous observations are not quite accurate. The apparent affinity of the Socratic and Confucian stances belies different underlying moral philosophies. We want to use their comments as bridges to explore the early Greek and Confucian ethics and show how different a picture we see after things are examined within their traditions.The issue of a possible father-son conflict may be treated as a case study of the early Greek (the Heroic era until the age of Socrates) and early Confucian (Confucius and Mencius) morals. There is a strong theme in the early Greek morals that allows, or sometimes demands, a son such as Euthyphro to prosecute his father for the sake of justice, because justice, instead of love (philein) or filial piety, is the governing principle in the early Greek ethics. Confucian ethics is founded on love (human-heartedness), which in turn is extended from the love between father and son. All moral principles including justice are derived from this extension of love. The mutual love of father and son then becomes the governing principle in the case of Confucianism. A Guilty Father: The Greek Motif The question, "What if the father commits a crime?" has a certain realistic aroma to a boy coming of age in the Hesiodic Greek world. That father has to be overcome by son before some relief from strife becomes possible is a familiar theme in Greek literature. In Hesiod's Theogony, Uranus (the sky) incurs hatred from all his newborn children since he hides them in their mother Gaia's womb and does not let them return to the light, for no reason... (shrink)

Technology has a pervasive and profound effect on the contemporary world, and engineers play a central role in all aspects of technological development. In order to hold paramount the safety, health, and welfare of the public, engineers must be morally committed and equipped to grapple with ethical dilemmas they confront.

本书通过比较研究揭示出,在生存主义哲学和道家思想对人之生存结构的理解方面,存在着深层的共识,这是二者之间展开深度对话的"客观基础".本书分为两大部分,第一部分,包括本研究的第一章和第二章,分别对海德格 尔存在与时间和萨特存在与虚无中的生存主义思想加以呈现,诠释,以期读者能够对生存主义哲学的"标本式"理论有所了解,并为后文的比较研究提供一定的理论铺垫.第三到八章,对道家思想与生存主义思想展开多维比较. 主要围绕"无"在生存结构中的地位和作用来展开,并努力揭示出,生存主义哲学和道家思想在人的"带无生存"这一点上,有着极为醒目的相通之处.然而,在此基础上产生的价值导向,却表现出同样醒目的分梳.通过分析道 家与生存主义哲学思想上重叠性与互补性,可能为融合东西方智慧,尤其是吸收中国传统道家智慧的现代生存哲学理论体系的建立提供一定的思想素材和理论参考.

ABSTRACT This corpus-assisted critical discourse study examines news reports published by China’s official English-language media from 2000 to 2018, with the goal of understanding how they represent LGBTQ+ issues within the China’s socio-political context. Analysis reveals that the discussion of LGBTQ+-related topics has been consistently discouraged in China’s official English-language media, and the few news reports which have appeared in these media sources have focused on preventing the spread of HIV/aids through homosexual behaviors, on promoting LGBTQ+ rights, and on advocating (...) for the liberalization of sex education in China. The range of these focuses indicates that, despite widely-held negative stereotypes regarding homosexual behaviors and their relation to the spread of HIV/aids, the official English-language media of China have endeavored to project a positive image of the Chinese central government’s efforts to construct a society that is open, inclusive, and tolerant of LGBTQ+ individuals. This study also discusses positive changes in the social well-being of LGBTQ+ persons in China as evidenced first by the more liberal attitudes that gradually have resulted from the efforts of Chinese netizens to influence LGBTQ+-related governmental policies and second, by the more positive representations of LGBTQ+ issues being communicated to global audiences through the China’s official English-language media. (shrink)

Zhu Xi is the most important of the twelfth-century neo-Confucianists. Some consider him second only to Confucius himself in his importance to Chinese philosophy as a whole, since it is his interpretation of Confucius that has been canonical since his lifetime. This short book, modeled after the Burton Watson "Basic Writings" volumes for Zhuangzi, Xunzi, and Han Feizi, is an accessible, one-volume introduction to Zhu Xi's influential philosophical system designed especially for course use. In "classifying" Zhu Xi's conversations in the (...) Classified Conversations of Master Zhu, Li Jingde dedicated the first thirteen chapters to conversations explaining his general philosophical system. Readers are introduced to his metaphysics of principle (li), psychophysical stuff (qi), spiritual beings (guishen), human nature (xing), mind-heart (xin), and emotions (qing); and to his program of self-cultivation-that is, the curriculum that Confucians should follow to attain moral perfection. Gardner argues that these chapters constitute the best overview of Zhu Xi's basic philosophical teachings, and selections from them form the basis of his volume. Occasionally, they are supplemented with passages from the Collected Literary Writings of Master Zhu and from Zhu's commentaries on the Classics. (shrink)

In nontheistic moral traditions, there is a typical ethical conundrum concerning the relation between cosmic order and human agency. Within those traditions, it is generally recognized that the universe has its own order and history that are independent of human will. A moral discourse has to find space to accommodate human agency in the midst of the iron grid of cosmic law. Both Confucius and Aurelius use the concept of timeliness (kairos) to resolve the difficult issue. But their philosophies take (...) on divergent paths. By studying their resolutions of the issue, we will be able to appreciate the distinctive nature of their nontheistic moral narratives. (shrink)

Since the Club of Rome published "Limits to Growth" in 1972, the environmental problems have caused the attention of people around the world and become a global issue. The international community has also organized special meetings to promote the study of environmental issues. One of the most important meetings is the United Nations Conference on Environment and Development, held every year since 1972. The most important issue is on how to deal with climate change, which has become an international mainstream (...) issue. From the perspective of the environmental justice, the following is a brief analysis of the negotiations on international climate changes, based on the opportunities of the 2009 Copenhagen Summit, the 2010 Cancun Summit and the 2011 South Africa Bender Climate Summit. (shrink)

In the winter of 1993, a large number of bamboo slips was excavated from a Chu tomb in Jingmen Guodian in Hubei; all of these were texts. In the past few years, this news has been circulating among scholars inside and outside of China; but, the publication in May 1998 of the Guodian Chu mu zhujian, by Wenwu Press, still caused a great stir in the academic world, because this cache of ancient texts is indeed very rich and very precious.

What effects do archaeological discoveries, and in particular some of the new archaeological discoveries, have on research into ancient history and culture, and especially on the research into [ancient] intellectual culture that all of us present today are concerned about? This is a subject that very much deserves to be studied. Archaeological discoveries have a very substantial effect on research into history. I believe everyone recognizes this fact today. This is probably a matter of common knowledge. However, very few people (...) give any thought to its effect on research into intellectual culture. People do not attach sufficient importance to this. Very few people realize that it has such an effect. Why is that? I believe that one of the reasons is that the archaeology of earlier times did not emphasize research into intellectual culture. For a very long period of time we were, in particular, influenced by Britain's Gordon Childe. As we all know, Childe was, in a certain sense, a Marxist. For instance, we can see in his books, such as What Happened in History and others, that he was basically a Marxist. However, we also note that he brought with him the influence of the Danish school of thought in early archaeology. The Danish school of thought started out by operating museums, and its founder was the person who invented such terms as "Stone Age," "Bronze Age," and "Iron Age." They operated museums and displayed objects but did little explaining. Nor was it possible in those times to talk about ideology and culture. That is why Childe's books brought that kind of an influence. We all know that for a long time in the former Soviet Union, the archaeological research institutes were not called "archaeological institutes," nor did they use the term "archaeology." Their institutes were called "institutes of material culture." What is "material culture?" This term is unclear, because the things discovered by archaeology cannot be defined simply as "material culture." How can one call all the things dug up by archaeology "material culture?" I myself have never looked at the matter that way. That is why I wrote that pamphlet "Dong Zhou yu Qin dai wenming" , and especially put in that particular statement. Many people have since quoted that statement, and fortunately everyone seems to think it is all right. What I meant to say is that the things discovered by archaeology are, of course, material things, but many of them also reflect spiritual things. Actually, the reason is simple. A tomb, for example, always has to do with certain funerary ceremonies and certain rites, and all of these reflect things of the spirit. A bronze vessel, or a pottery vessel—such things reflect the society and the customs and habits of those times. If you are only looking at it from the material side, then the effects of this [other] sort of archaeology are worth considering. This is my view of the matter, and I hope everyone will comment on it. So, today I would like to talk about the influence of archaeological culture on things of the spirit. (shrink)

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As one of the three systems of China's traditional culture, Daoism has an important place in the history of Chinese philosophy. Based on the ideas of inaction performing all, the Way modeling spontaneity, and the dialectic of you [having, being] and wu [lacking, nonbeing], this article is a systematic exploration of Laozi's philosophy of denial, spontaneity, and atheism, as well as of the deep and lasting influence of his metaphysical principles on all schools of traditional Chinese philosophy.

Due to the non-invasiveness and high precision of electroencephalography, the combination of EEG and artificial intelligence is often used for emotion recognition. However, the internal differences in EEG data have become an obstacle to classification accuracy. To solve this problem, considering labeled data from similar nature but different domains, domain adaptation usually provides an attractive option. Most of the existing researches aggregate the EEG data from different subjects and sessions as a source domain, which ignores the assumption that the source (...) has a certain marginal distribution. Moreover, existing methods often only align the representation distributions extracted from a single structure, and may only contain partial information. Therefore, we propose the multi-source and multi-representation adaptation for cross-domain EEG emotion recognition, which divides the EEG data from different subjects and sessions into multiple domains and aligns the distribution of multiple representations extracted from a hybrid structure. Two datasets, i.e., SEED and SEED IV, are used to validate the proposed method in cross-session and cross-subject transfer scenarios, experimental results demonstrate the superior performance of our model to state-of-the-art models in most settings. (shrink)

Abstract In ?On Making an Effort? E. J. Coffman develops what he takes to be a fairly serious problem for Robert Kane's positive theory of free choice, where the concept of efforts of will is pivotal.1 Coffman argues that the plausibility of Kane's libertarian account of free choice ?is inversely proportional to the plausibility of a certain principle of agency? (p. 12). And since the latter is quite plausible, the former is therefore ?at best fairly implausible? (p. 12). In what (...) follows I will show that Coffman's objection is in fact misplaced. Kanean libertarianism not only is in accordance with the essence of the principles of personal responsibility that Coffman advocates, it also affords a more plausible and intelligible account of the sources of personal responsibility superior to the proposed principles. (shrink)