This study conducted a social network analysis of the evolutionary characteristics of the world dairy trade network based on the overall trade pattern. In addition, the evolution of trade blocs and the co-opetition relationships involving dairy products in major countries were analyzed in terms of supply and demand. The results show that continuous and complex changes have taken place in the world’s dairy trade network since 2001. The number of trade entities in dairy products has stabilized since 2012. At present, (...) approximately 94% of countries (regions) are involved in dairy product trade, such that the world dairy trade network exhibits the small-world effect and scale-free property. The world import pattern for dairy products has changed. While export centers have not changed, import centers have shifted from Europe, America, and East Asia to North America, East Asia, and the Middle East. The world dairy trade network consists of the EU trade bloc headed by Germany, the former Soviet Union–Brazil trade bloc, and the Asia–Australia–America trade bloc. The trade blocs have evolved due to geographical positions, historical cultures, and political relations. In a trade bloc, the diversification of import sources is more prominent in demand countries. European and Asian markets have become the main markets of the major exporters. In this study, the evolutionary characteristics of the world dairy trade network and the co-opetition relationships were analyzed to provide scientific support to inform the development of dairy trade policies. The results can provide technical and psychological support to policy-makers in various countries in their dairy trade decision-making. (shrink)

Evaluating the price policy of raw milk is of great significance to the sustainable development of an industry supply chain. In this context, our study used the multi-period difference-in-difference method to systematically examine the impact of the policy implementation on product price and profit distribution in the supply chain. The results showed the following: the price of raw milk in the implementation area of the price support policy is 13.54% higher than that of the unimplemented area; the effect of price (...) increase in the western region is higher than that in the eastern region, and the central region ; furthermore, the purchase price guidance policy of raw milk drives price increase or price suppression in the links of the supply chain to promote a balanced distribution of profits among the participants in the chain. These conclusions all have good stability and have reference significance for further improving and adjusting the price support policy of raw milk to realize the sustainable development of the Chinese dairy industry. This will enhance the production confidence of Chinese raw milk producers and improve Chinese consumers’ expectations and consumer psychology regarding domestic dairy products. (shrink)

The paper expands upon the work by Wang [4], who proposes a new framework based on quantifier-free predicate language extended by a new modality ∃x□\documentclass[12pt]{minimal} \usepackage{amsmath} \usepackage{wasysym} \usepackage{amsfonts} \usepackage{amssymb} \usepackage{amsbsy} \usepackage{mathrsfs} \usepackage{upgreek} \setlength{\oddsidemargin}{-69pt} \begin{document}$$\exists x\Box $$\end{document} and axiomatizes the logic over S5 frames. This paper gives the logics over K, D, T, 4, S4 frames with increasing and constant domains. And we provide a general strategy for proving completeness theorems for logics w.r.t. the increasing domain and logics w.r.t. the constant (...) domain respectively. (shrink)

哲學巨擘傅佩榮，獻給愛智者最真摯的禮物 總結懸命半生的重磅著作，橫跨2600年、120位哲學家 ➢哲學就是愛智慧，陪你思考人生問題，掌握人生方向； ➢哲學就是人生經濟學，用最少時間，達成最大效果。 哲學有益人生。傅佩榮教授於「得到」知識平臺開設熱門課程： 「傅佩榮的西方哲學課」，超過四萬訂戶。 本著作為此課程整理修訂而成，完整梳理西方哲學史2600年的120位代表人物， 一套三冊，分為： ．上：古代＋中世紀—介紹古希臘與中世紀哲學 ．中：近代—介紹近代哲學 ．下：現代—介紹現代哲學 本冊為【上：古代＋中世紀】 本著作是哲普作品，也是西方哲學簡史，清楚表述哲學家在愛智過程中所領悟的心得， 與對現代人生的啟發，綜合哲學家用生命驗證的成果，展示西方的核心理念， 讓我們在品味西方哲學時，還能建立起自己的宇宙觀、人生觀、價值觀。 ||上：古代＋中世紀|| 如何讓神從神壇走向廚房？擁有魔戒，你會做什麼？ 悲劇可以淨化心靈嗎？享樂主義的快樂清單說什麼？ 若我受騙，則我存在？有多少力量，就有多少愛？ 古希臘哲學留給後世無限寶貴財富，探討宇宙及萬物的來源； 接續的中世紀哲學由基督宗教主導，綿延1300年， 卻被稱為「黑暗時代」，哲學成為神學的女僕。 但不能忽略基督宗教維持社會穩定、保存文化命脈、塑造西方心靈、 助人面對人生奧祕，是開啟近代哲學的關鍵時期！ ◤哲學讓人生更香甜，改變你對生命的想像！ ．未經反省檢查的人生，是不值得活的。──蘇格拉底 ．對自我有強烈的執著，是一切罪惡的最常見來源。──柏拉圖 ．從事哲學思考，就是學習如何死亡。──西塞羅 ．不要滿不在乎的過日子，好像你可以活一千年似的。──奧雷流士 ．不要從你自身離去，因為真理棲息於人的內心世界。──奧古斯丁 ．人的良心，就是為他引航的最佳嚮導。──司各特 ||書籍特色|| ☆每節結束附上「學習心得」、「問題思考」、「補充說明」， 便於讀者複習重點、換位思考哲學家的觀點進而迸出心靈火花、補充說明關鍵概念。 ☆書中加入作者長年研究儒家與道家的心得，有助讀者在對照比較中， 既可欣賞西方哲學，又能覺悟中國哲學的特色與價值。 ☆書末附有索引，詳列詞條在各冊的頁碼，方便讀者對照查找。.

本书是林美玫教授结合美国宗教史、近现代中国史、美国圣公会教会史、中美关系史、差传学等的学术训练, 分析十九世纪美国圣公会中国差会的男、女传教士们如何面对在华发展传教事业的挣扎与突破的一本专论.

任劍濤編著的《拜謁諸神--西方政治理論與方法尋蹤(中國政治發展與比較政治)》對現代主流的政治價值形態——自由主義、共和主義、保守主義和激進主義進行了觀念史梳理，並且對它們共同關注的學術問題進行了分析， 力圖在「諸神之爭」的現代政治理論處境中，尋求各種價值觀念的兼容。 論述圍繞緊密聯系的三大論題展開：一是「諸神之爭」狀態中凸顯的現代政治價值的主流與支流，以及它們之間逐漸呈現出來的合流趨勢；二是「諸神之爭」情境中顯現的、共同關注的政治理論問題，諸如政治理論的建構基點、 擴展視野、創新方式，等等；三是「諸神之爭」的政治理論建構所蘊含的問題意識與方法進路。 全書視野廣闊、分析深入、邏輯性強、說理透徹 ，對現代政治理論的處境、發展現狀與方法進路，進行了系統的描述和探究，值得所有關注和思考現代政治問題的讀者悉心閱讀。.

'Jiwoohak' in Confucian Analects is described as one stage of the six-process of life written by Confucius after he recalls his own life. Since Confucius is suggested as a incarnation of sage and also as a being of ideal living, many Confucian scholars have paid attention to this direct description of Confucius's life. Nevertheless, the Confucian scholars show different opinions on a detailed interpretation, especially on the interpretation on 'Isoon(耳順)'. Zhu Xi interprets 'Isoon' as a stage of getting to know (...) without thinking because of that one's Ji(知) reached the most. He thinks that the three-process of 'Boolhok(不惑)' - 'Jicheonmyeong(知天命)' - 'Isoon' is an intensive course of 'Ji'. But, this Zhu Xi's interpretation is rejected by some of the later scholars such as Dasan Chong Yak-Yong, Ito Jinsai and Jiao Xun etc. These later scholars interpret that 'Isoon' is a stage of being not offensive when someone hears of something against the process of nature or slander on oneself. And they regard Zhu Xi's interpretation as a mistranslation by his impractical attempt to sanctify Confucius. However, Zhu Xi's interpretation is based on his Theory of Mind-Nature and the six-process is applied not to a sage but to an ordinary human. Therefore, to raise a question on Zhu Xi's interpretation means to disagree the sanctification of human designated by Zhu Xi and Dasan Chong Yak-Yong and Ito Jinsai stand on that position. Then, Zhu Xi's interpretation on ‘Jiwoohak’ should be read in the context of his Mind-Nature Theory not to misread it. In addition, to analyze his interpretation on the six-process of life can help Zhu Xi's Theory of Mind-Nature and understanding of human. This paper focuses on that the three-process of 'Boolhok' - 'Jicheonmyeong' - 'Isoon' is an intensive course of 'Ji'. Zhu Xi accounts that 'Boolhok' is to know in terms of Sa(事, affair), 'Jicheonmyeong' is to know in terms of Li(理, principle) and 'Isoon' is to be well versed in terms of both Sa and Li. The progress of 'Sa - Li - Li and Sa' can be explained as 'phenomenalistic knowing - substantialistic knowing - knowing the unit of phenomenon and substance' as Avatamsaka shows. The development of this three-process means not an increase or extend of the knowledge but a leap and qualitative transformation of a subject and object. (shrink)

Ben shu tong guo dui yu Li Zhuowu he Yangming xue de chan shi, dui yu Zhongguo qian jin dai bu tong yu xi fang de lu xiang jin xing le bian xi, ren wei"zai Zhongguo si xiang zhong cun zai zhe bu tong yu Ouzhou si xiang shi de zhan kai de Zhongguo du zi de si xiang shi de zhan kai", fan dui yi ban chang jian de, yi Ouzhou de li shi zhan kai he jia zhi guan (...) wei ji zhun de xi fang zhong xin lun li shi guan, cong er zai Zhongguo nei zai de si xiang li lu zhong xun zhao Zhongguo de"jin dai"ji qi"qu she yu fa zhan"; ta hai da po le zai Riben tong xing de dui yu Li Zhuowu tong xin shuo shi ge ren zhu yi biao xian de fu qian shuo fa, ba Li Zhuowu wan qi de fu za si xiang, te bie shi fo jiao si xiang zai ta shen shang de du te ti xian tui xiang dui yu ming dai si xiang ben shen de jie shi. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Reviewed by:A Leaky Boat Holding Wine: A Study of the Word-Meaning Debate in Wei-Jin Six Dynasties Period Thought by Jing YuanRun Gu (bio)Lou Chuan Zai Jiu: Yanyi zhi Bian yu Wei-Jin Liu Chao Sixiang Xueshu Yangjiu 漏船载酒: 言意之辨与魏晋六朝思想学术研究 (A Leaky Boat Holding Wine: A Study of the Word-Meaning Debate in Wei-Jin Six Dynasties Period Thought). By Jing Yuan 袁晶. Shanghai: Shanghai People's Press, 2022. Pp. 247. Paperback RMB23.93, isbn (...) 978-7-208-17567-9.In A Leaky Boat Holding Wine: A Study of the Word-Meaning Debate in Wei-Jin Six Dynasties Period Thought (hereafter A Leaky Boat Holding Wine), Jing Yuan offers a careful review and critical evaluation of one of the major philosophical topics in the Wei-Jin period, namely, the word-meaning (Yanyi 言意) debate. In several previous publications, Yuan has addressed the word-meaning controversy from different angles and in various classics, including Prajnaparamita and The Analects.The word-meaning debate, as Yuan explains, can be interpreted as a conflict between cognition and expression, and reveals a series of contradictions and conflicts in ontology, epistemology, and philosophy of life among scholars in the Wei-Jin period. The debate refers to the controversy on whether words can fully express meaning or not. It departs from the relationships between word and meaning to critically evaluate their functions and limitations, and mainly consists of two ways of thinking: "distinguishing names, analyzing principles" (bian ming xi li 辯名析理) and "getting the meaning, forgetting the words" (de yi wang yan 得意忘言). Although this debate had already developed in China for quite some time, it was only prevalent as a common philosophical theme in the Wei-Jin period, a time characterized by social disorder and endless war. The metaphor in the book title, "a leaky boat holding wine," is from one of Lu Xun's (1881) poems, illustrating that although people use words as a tool to express meaning, it is impossible for words to convey all meaning. Yuan uses the metaphor to refer to the capacity of a word to carry meaning, and indicates that human thought and expression are inseparable from words, but cannot be entirely restricted to them.The book is organized in chronological order, and readers can easily grasp how the word-meaning debate was developed and reshaped in different periods, responding to various social-political contexts. Chapter 1 starts with the origin of the debate in the early Qin period. The author provides a solid examination of relevant theories and high-quality secondary literature. She clearly demonstrates that both early Daoist and Confucian thinkers were involved in the debate, and [End Page 1] that it aimed to describe a core ontology--or a search for the principles of the cosmos--and understand various other aspects of the world, including natural cycles and social ethics. Confucius advocated a metaphorical grasp of the Dao, transforming epistemology into practical philosophy. He held a critical attitude toward the relationship of word and meaning, arguing that words could express meaning because people could use them to influence the state and society. Confucius also believed that Dao, as an imaginative and contextual concept, could not be expressed through words.In contrast, Zhuangzi--"the most significant source of inspiration for Neo-Daoism (Metaphysics) in the Wei-Jin period" (p. 70)--focuses on the limitations of the function of words to convey meaning, highlighting the ineffable nature of Dao. Zhuangzi's concept of Dao, according to Yuan, is always beyond the reach of our senses and can only be attained through an intuitive grasp of reality: through the ability to reach an epiphany and perceive through the mind, even when not observing through physical means. It is only with an intuitive way of thinking that one can identify the ultimate noumenon and grasp the idea of Dao when words cannot contain it. In Zhuangzi's epistemology, Dao is grasped using a method of knowing that transcends ordinary sense perception, knowledge or rationality, and provides a non-logical intuition and an experience of a practical nature that transcends knowing.On this basis, the author brings together ancient and current research on the word-meaning debate, to critically assess the impact of Zhuangzi... (shrink)

In lieu of an abstract, here is a brief excerpt of the content:An Exegetic Study of the So-Called Proposition of Confucian AestheticsWang Yi (bio) and Xiaowei FuSince Wang Guowei and Cai Yuanpei introduced the concepts of aesthetics and aesthetic education, respectively, to China in the early twentieth century, there has been a strong tendency in many of the aesthetic discussions to examine ancient texts and materials using modern concepts of aesthetics. In particular, sentences with the character-word mei1 are often sought (...) in classical works and interpreted as speeches on or about beauty, which has led to frequent misunderstandings of the classical texts and of the ancient Confucian aesthetic theory.The most typical among these misunderstandings, we think, is the misinterpretation of one of Mencius's remarks on the goodness of human nature-"To possess these qualities of goodness fully is beautiful" (Chongshi zhiwei mei)2-as a representative statement of the Confucian aesthetic theory of "the union of the beautiful and good." Although it is not clear who was the first to put this interpretation forward, it is now widely accepted and almost unquestioned that the statement "Chongshi zhiwei mei" is the classical proposition of the Confucian aesthetic theory after countless repetitions by aestheticians and educationalists. And extended from this is the claim that "the union of the beautiful and good," or the union of the moral and beauty, is the traditional theory of Confucian aesthetic education.3 Finding it coincidentally in accordance with the idea of "the union of the beautiful and good" in both the Soviet and Greek philosophies, aesthetic educators are apt to admit that aesthetic education is included in moral education or aesthetic education is but one of the means of moral education; thus, aesthetic education cannot be an independent subject. [End Page 80]It is rather surprising that in spite of the wide interest in quoting this sentence, very little in the textual research and criticism has offered convincing proof that it is really Mencius's opinion about beauty or aesthetic theory and therefore-since he is the most influential Confucian educator and philosopher after Confucius-representative of the aesthetic theory of Confucianism.Actually, the proper analysis of the meaning of the word mei in this statement by Mencius has long been a controversial issue in Chinese history. There have been two main approaches: mei as an equivalent of shan (good/ goodness) and mei as a synonym with its modern Chinese counterpart. The former is taken by Zhao Qi,4 according to whom mei in this statement is a term used to explain a level of shan. This analysis is further developed by Sun Shi,5 who argues that mei is the third level of the six shan. Likewise, Yang Bojun,6 among other modern scholars, also considers mei an equivalent of shan. The latter approach, on the other hand, is pursued by Zhang Zai, Zhu Xi, Jiao Xun,7 and many modern aestheticians, who all interpret mei as "beauty" or "beautiful" in the aesthetic sense.The main interest of the present analysis is an attempt to decode the genuine meaning of the statement. With references to ancient dictionaries like Origin of Chinese Characters8 and exegetic works (from 206 bc to the modern times) of Mencius, this article attempts to contextualize mei in the original text and historical context in order to interpret the meaning of the sentence and the real intention of Mencius. In this way we hope to determine whether it can be regarded as the proposition of Mencius or the Confucian aesthetic theory of "the union of the beautiful and good."IIn the first part of this article we shall offer a contextual study of the sentence with reference to two of the ancient interpretations of the theme of the passage and the meaning of the character mei. By investigating the context of the sentence "Chongshi zhiwei mei" we argue that the theme of the passage is a discussion of the six levels of shan (goodness).The context of the sentence comes from a passage in Mencius (Jinxin part 2), which begins with Mencius talking with Haosheng Buhai about one of his disciples, Yue Zhengzi, who was reported to embark in a political career in the State... (shrink)

Ben shu cong da liang xi fang zhe xue de chuan bo fen fan xian xiang zhong xun chu ma ke si zhu yi zhe xue zai zhong guo cheng wei li shi fa zhan zhi bi ran, qi ta zhe xue si xiang dou zai zhong guo chuan bo guo, zhi you ma ke si zhu yi cai you wu bi qiang da de sheng ming li.

Ben shu li zu yu si xiang zheng zhi jiao yu de xue ke shi jiao, ba xian Qin ru jia jiao hua si xiang shi wei yi ge guo cheng he xi tong, jiang yi ge xiang dui wan zheng de, xi tong de xian Qin ru jia "jiao hua" si xiang li ti shi de cheng xian chu lai; bing li zu yu dang dai she hui de xian dai xing jiao hua kun jing wen ti, ji ji (...) cong xian Qin ru jia jiao hua si xiang zhe yi "chuan tong" zhong xun qiu jie jue zhi dao, li tu chan fa xian Qin ru jia jiao hua si xiang de dang dai zhuan hua wen ti. (shrink)

Lun Xun's collected anti-Confucianist writings.

Ben shu zhu yao yan yong bing zun xun "li shi yu luo ji xiang tong yi" de yuan ze he fang fa, xiang xi shu li, jian tao zuo wei ming dai zhong qi si xiang jia de Huang Wan, qi yi sheng dao xue si xiang jin zhan guo cheng zhong cong Song ru zhi xue (li xue) dao Wang Yangming liang zhi xue (xin xue), zai dao hui gui jing dian (jing xue) de yan bian li cheng, (...) yi qi lun zheng qi xue shu yan bian fan shi zhi yu Ming Qing xue shu zhuan xing de "xian dao xing" dian fan yi yi. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Books ReceivedAquinas on Being. By Anthony Kenny. Oxford: Clarendon Press, 2002. Pp. x + 212. Price not given.Before and after Avicenna: Proceedings of the First Conference of the Avicenna Study Group. Edited by David C. Reisman, with the assistance of Ahmed H. al Rahim. Leiden: Brill, 2003. Pp. xix + 302. Price not given.Beside Still Waters: Jews, Christians, and the Way of the Buddha. Edited by Harold Kasimow, John (...) P. Keenan, and Linda Klepinger Keenan. Boston: Wisdom Publications, 2003. Pp. 284. Paper $14.95.The Buddhist Unconscious: The ālaya-vijñāna in the Context of Indian Buddhist Thought. By William S. Waldron. London and New York: RoutledgeCurzon, 2003. Pp. xvi + 269. Price not given.Comparative Political Philosophy: Studies under the Upas Tree. Edited by Anthony J. Parel and Ronald C. Keith. Lanham, Maryland: Lexington Books, 2003. Pp. xxxviii + 260. Paper $26.95.The Confucian Quest for Order: The Origin and Formation of the Political Thought of Xun Zi. By Masayuki Sato. Leiden: Brill, 2003. Pp. xviii + 500. Price not given.Gathering the Meanings: The Compendium of Categories: The Arthaviniścaya Sūtra and Its Commentary Nibandhana. Translated from the Sanskrit by N. H. Samtani. Berkeley: Dharma Publishing, 2002. Pp. xxxiv + 390. Price not given.I Have Arrived, I Am Home: Celebrating Twenty Years of Plum Village Life. By Thich Nhat Hanh. Berkeley: Parallax Press, 2003. Pp. 253. Paper $25.00.Identity and the Moral Life. By Mrinal Miri. New Delhi: Oxford University Press, 2003. Pp. xvii + 132. Hardcover Rs 645.00.Indian Philosophers and Postmodern Thinkers: Dialogues on the Margins of Culture. By Carl Olson. New Delhi: Oxford University Press, 2002. Pp. xv + 331. Hardcover Rs 950.00.Islamic Humanism. By Lenn E. Goodman. New York: Oxford University Press, 2003. Pp. xiii + 273. Price not given.Letting Go: The Story of Zen Master Tōsui. Translated by Peter Haskel. Honolulu: University of Hawai'i Press, 2001. Pp. xv + 167. Hardcover $45.00. Paper $16.95.A Life Journey to the East: Sinological Studies in Memory of Giuliano Bertuccioli (1923-2001). Edited by Antonino Forte and Federico Masini. Kyoto: Scuola Italiana di Studi sull'Asia Orientale, 2002. Pp. xxxv + 280. Price not given.The Measure of Things: Humanism, Humility and Mystery. By David E. Cooper. Oxford: Clarendon Press, 2002. Pp. ix + 372. Price not given. [End Page 277]Mencius, Hume and the Foundations of Ethics. By Xiusheng Liu. Aldershot, Hampshire: Ashgate Publishing Limited, 2003. Pp. vii + 204. Price not given.Monks and Monarchs, Kinship and Kingship: Tanqian in Sui Buddhism and Politics. By Chen Jinhua. Kyoto: Scuola Italiana di Studi sull'Asia Orientale, 2002. Pp. xiii + 310. Price not given.Music in the Sky: The Life, Art, and Teachings of the 17th Gyalwa Karmapa Ogyen Trinley Dorje. By Michele Martin. Ithaca: Snow Lion Publications, 2003. Pp. 351. Paper $18.95, U.K. £12.95.New Confucianism: A Critical Examination. Edited by John Makeham. New York: Palgrave Macmillan, 2003. Pp. 262. Hardcover $55.00.On the Boundaries of Theological Tolerance in Islam: Abū Hāmid Al-Ghāzalī's Faysal al-Tafriqa Bayna al-Islām wa al-Zandaqa. By Sherman A. Jackson. Oxford: Oxford University Press, 2002. Pp. xiv + 156. Hardcover Rs 295.00.Pandita Ramabai's American Encounter: The Peoples of the United States (1889). By Pandita Ramabai and translated and edited by Meera Kosambi. Bloomington: Indiana University Press, 2003. Pp. xi + 284. Hardcover $59.95. Paper $29.95.Parmenides of Elea: A Verse Translation with Interpretative Essays and Commentary to the Text. By Martin J. Henn. Westport, Connecticut: Praeger, 2003. Pp. 147. Hardcover $59.95.Philosophes taoïstes, tome II: Huainan Zi, texte traduit, présenté et annoté sous la direction de Charles le Blanc et de Rémi Mathieu. Paris: Éditions Gallimard, 2003. Pp. lxxxiii + 1182. Hardcover €56,90.The Philosophy and Ethics of the Vīraśaiva Community. By Dan A. Chekki. Lewiston, New York: The Edwin Mellen Press, 2003. Pp. xxv + 287. Hardcover $119.95.Poems of Hanshan. Translated by Peter Hobson with introduction by T. H. Barrett. Walnut Creek, California: AltaMira Press, 2003. Pp. viii + 151. Hardcover $65.00. Paper $19.95.Psychoanalysis and Buddhism: An Unfolding Dialogue. Edited by Jeremy D. Safran. Boston... (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Reviewed by:Understanding Confucian Philosophy: Classical and Sung-MingChenyang LiUnderstanding Confucian Philosophy: Classical and Sung-Ming. By Shu-hsien Liu. Westport and London: Praeger, 1998. Pp. xii + 273.Understanding Confucian Philosophy: Classical and Sung-Ming, by Shu-hsien Liu, a leading contemporary Neo-Confucian scholar, aims to present the Confucian tradition [End Page 312] from a contemporary Neo-Confucian perspective and purports to provide some background clues to what has led to the Third Epoch of Confucianism, (...) that is, the emergence of the contemporary Neo-Confucian movement.As its title suggests, the book is divided into two parts. Part 1 deals with Classical Confucianism, and part 2 is a study of Sung-Ming Confucian philosophy. The Classical period begins with an informative chapter on the historical background to the emergence of Confucian philosophy, which is particularly useful if the book is to be used as a university-level text. The historical chapter is followed by chapters on Confucius (Kong Zi), Mencius (Meng Zi), The Great Learning and The Doctrine of the Mean, and the Book of Changes. Part 1 ends with a chapter on the transformation of Confucianism since the Han dynasty. Compared with similar books on Confucian philosophy, the chapter on Confucius appears sketchy, but its treatment of Confucius' central concept, jen (ren), is first-rate, clear, and insightful. The chapter on Mencius is more elaborate. It surveys virtually every key concept of Mencius' philosophy. As with similar works by Chinese scholars, the sheer number of quotations in this chapter may appear excessive to Western readers. Hsün Tzu (Xun Zi), another key classical Confucian philosopher, is only mentioned in passing, although this is not surprising in a book written from a Neo-Confucian perspective; in the Neo Confucian tradition Hsün Tzu is considered unorthodox.The chapter on the Book of Changes is a breath of fresh air in that it has adopted a developmental point of view. The author argues that there are four layers of meaning in the work: it offers a system of mystical symbolism, a system of rational/natural symbolism, a system of cosmological symbolism, and finally a system of ethics/metaphysical symbolism. Professor Liu says of the four systems, "each one succeed[s] the other and yet interpenetrate[s] the other" (p. 74). Overall, Classical Confucianism is analyzed according to three inseparable aspects—spiritual, political, and popular—which define the heritage as well as the burden of this tradition.At first I was a bit surprised to see that the chapter on "The Characteristics and Contemporary Significance of Sung-Ming Neo-Confucian Philosophy" is at the beginning, not at the end, of part 2 on Sung-Ming Neo-Confucian philosophy. But it turns out that this chapter contains a brief survey of some major Neo-Confucian philosophers of the period and serves well as an introduction to part 2. Recognizing Chu Hsi's (Zhu Xi) contribution to the movement of the Second Epoch, Liu spends two chapters out of six on this great Sung philosopher. The chapter on Wang Yang-ming aims "to destroy the myth once and for all that there is no discrepancy between Lu [Hsiang-shan] and Wang and that there is not a close relationship between Wang and Chu [Hsi]" (p. 198). This goes against a widespread (mis)conception that Wang and Chu represent two distinct lines of Neo-Confucianism.Part 2 ends with a chapter on Huang Tsung-hsi (Huang Zongxi), arguably the most liberal of all Sung-Ming Neo-Confucian philosophers. Liu regards Huang as the culmination of an unfinished Sung-Ming Neo-Confucian philosophical tradition, from which the contemporary Neo-Confucian movement should take up the cause. Altogether, part 2 is not as systematic in introducing Sung-Ming Neo-Confucian philosophy as is part 1 on Classical Confucianism. [End Page 313]As a synthesis of various articles previously published by the author over a twenty-five-year period, the book bears both the strengths and the weaknesses of works of this kind: there are in-depth studies focused on specific topics of particular interest in the Neo-Confucian movement, but there is occasionally a lack of smooth transition from one chapter to another or... (shrink)

While it is widely believed that bribery is ubiquitous among Asian firms, few studies have offered systematic evidence of such activities, and the dynamics of bribery in Asian firms have not been well understood. The research reported here used World Business Environment Survey data to examine some distinct characteristics of bribery in Asian firms and to empirically test 10 hypotheses on determinants of bribery. We find that firm characteristics such as firm size, growth rate, and corporate governance are important determinants (...) of bribery activities at the firm level, and that Asian firms are more likely to bribe when faced with fierce market competition, corrupted court systems, convoluted licensing requirements, nontransparent interpretation of laws and regulations, inefficient government service delivery, and high taxes. (shrink)

According to upper echelon theory, this research seeks to explore how environmental leadership (EL) influences environmental performance through green intellectual capital (GIC), while also considering environmental climate as a moderator. We analyze the data from 317 Chinese manufacturing companies in two waves to test these hypotheses. The findings suggest that EL positively affects environmental performance via green structural capital and green relational capital (GRC). Moreover, environmental climate strengthens the impacts of EL on green human capital and GRC. This research enriches (...) the existing literature on EL and GIC by revealing the vital roles of EL in promoting environmental performance and GIC, as well as explaining the mechanism between these relationships. (shrink)

This paper expands upon the work by Wang (Proceedings of TARK, pp. 493–512, 2017) who proposes a new framework based on quantifier-free predicate language extended by a new bundled modality \(\exists x\Box \) and axiomatizes the logic over S5 frames. This paper first gives complete axiomatizations of the logics over K, D, T, 4, S4 frames with increasing domains and constant domains, respectively. The systems w.r.t. constant domains feature infinitely many additional rules defined inductively than systems w.r.t. increasing domains. In (...) the second part of the paper, we show that these rules are admissible in the systems without them by providing a general strategy for proving completeness theorems for the logics without these rules over constant domain models (also increasing domain models). (shrink)

The existing literature often assumes that the target of global interstate economic competition is the overseas market, that is, the markets in third, export-destination countries. However, in many countries, domestic industries compete fiercely for domestic market share with imports from other countries. Such import competition creates policy diffusion between a country and its import-competitor countries. Such policy diffusion can be observed in policy areas that affect production costs of domestic industries. We focus on import competition’s effect on social welfare policies (...) in developing countries and test our theory in two broad types of policies: social insurance spending and progressive social spending. We find strong evidence for import-competition-induced policy diffusion in both policy areas. Moreover, in the case of social insurance, the effect of policy diffusion is mediated by the strength of labor, suggesting that strong labor is more capable of blocking welfare retrenchment policies. (shrink)

美學大師蔣勳用文字，在時間裡的俯仰自得，找回東方最美的事物 東方美學即將再崛起，我們都要重新做好東方的文化功課 ★藝術、自然、摯友，蔣勳談東方美學，談美麗心事 ★精采收錄蔣勳水墨油畫創作，以及東方經典美術作品 ★天地、隔水、錦眉、畫心，裝幀再現長卷的荒涼與繁華 東方美學其實是生命的領悟， 領悟能夠永續，才是來日方長，領悟能夠傳承，才是天長地久。 東方美學是在漫長的歲月裡領悟了時間的意義， 領悟了生命是一個圓，周而復始。 ——蔣勳 他在文人山水畫思考時間的過去與未來，他在古典詩詞中找回不遙遠的傳唱歌聲，他在蟲痕鳥跡獸足之中看到天地大美，他在縱谷春秋之中聆聽長卷跋尾餘音裊裊。美學大師蔣勳重新思考東方美學的特殊意義，在連續不斷的心的 收藏印記中，回歸自然、溫文爾雅，在可有也可無之間，綻放最美麗的光亮。 留白、長卷、水墨、跋尾等東方美學元素，在這個全球化的時代靈光乍現，卻也內斂含蓄。也許是時候回頭省思屬於這個時代的東方美學。東方美學若要重新崛起，我們都應該從頭開始，重新做好自己的功課，迎接屬於東方的文 藝復興。.

PurposeThe purpose of this paper is to reveal the underlying mechanisms that drive young adults’ participation in micro-charity.Design/methodology/approachA case study, which formed a large online ethnographic project, was conducted in which the twin methods of participatory observation and in-depth interviews were used to access the experience of a selected group (n= 60) of college students.FindingsThe present paper identifies that young adults’ participation in micro-charity is mainly driven by three underlying mechanisms: the formation of a powerful environment for the distribution of (...) awareness of obligation, creation of trust towards others in distant or weak ties and symbolic construction of collective identity with a shared commitment.Originality/valueThis paper is an exploratory work which sheds new light on charity or other social entrepreneurship development in the social media era. Specifically, the connectivity of social media and the pre-existing relationships may work well together and lead to many positive outputs, including distributing awareness of social obligation, instilling social trust and strengthening social coherence. (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)