In lieu of an abstract, here is a brief excerpt of the content:Reviewed by:Philosophical Enactment and Bodily Cultivation in Early Daoism: In the Matrix of the Daodejing by Thomas MichaelJing Tan (bio) and Xiangfei Bao (bio)Philosophical Enactment and Bodily Cultivation in Early Daoism: In the Matrix of the Daodejing. By Thomas Michael. London: Bloomsbury Academic, 2022. Pp. x + 278. Hardcover $115.00, isbn 978-1-3502-3665-3. Thomas Michael's Philosophical Enactment and Bodily Cultivation in Early Daoism: In the Matrix of the Daodejing (hereafter (...) Philosophical Enactment) brings forward new perspectives and pathways to one of the most important topics concerning the reconstruction of early Daoist history. The author has contributed two other original and insightful monographs to the study of Daoism, including In the Shadows of the Dao: Laozi, the Sage, and the Daodejing (Albany, NY: State University of New York Press, 2015) and The Pristine Dao: Metaphysics in Early Daoist Discourse (Albany, NY: State University of New York Press, 2005). Together with his newly published research article "The Original Text of the Daodejing: Disentangling Versions and Recensions" (Religions 13, No. 4, (2022): 325), Michael has displayed his erudition and expertise in the study of early Chinese religion and philosophy in both a sinological and philosophical way. His Philosophical Enactment sheds new light on the history of early Daoism. Writing the history of early Daoism is not easy, as Daoism is not ready-made and has no clear boundaries. The difficulty lies not only in its entanglement with, for instance, Confucianism and Legalism, but also in when Daoism began and how it transformed. Narrating the origin and the vicissitude of Daoism requires a prescribed narrative logic or a choice of philosophical paradigm. Piling up materials is not history writing. A typical pattern in writing the history of early Daoism is distinguishing the Daoist school of philosophy (daojia 道家) from Daoist religion (daojiao 道教).1 Indeed, this distinction brings much convenience to the history writing of Daoism and has been adopted by many scholars. Though some do not explicitly state this distinction, the structure of their writings indicates it.2 The distinction between daojia and daojiao was recognized by scholars long before Fung Yu-Lan 馮友蘭 (1895-1900) published his A Brief History of Chinese Philosophy in 1948. [End Page 1] Xu Dishan 許地山 (1893-1941) believes that such a distinction can be traced back to the "Three Ranks" (sanpin shuo三品說) in Liu Xie's 劉勰 (ca. 465-532) "On Eliminating Doubts" (Miehuo lun滅惑論).3However, the received distinction between daojia and daojiao is a retrospective one. It is the product of modern discipline classification and is based on the modern understanding of philosophy and religion. Such a distinction must have been unknown to the people before and during the Han. This distinction may also cause difficulties, for instance, how to classify Ge Hong 葛洪 (283-343) and his works. Wang Ka 王卡 (1956-2017) categorized Ge Hong as a Daoist philosopher,4 while Tang Yijie 湯一介 (1927-2014) assigns Ge Hong to Daoist religion. Tang even asserts that Ge Hong established a theoretical system for Daoist religion. 5 The practice of distinguishing and dichotomizing the Daoist school of philosophy and Daoist religion has been opposed by many researchers. The French Sinologist Henri Maspéro (1883-1945) argues that daojia and daojiao are not so distinct as is often received; they both belong to the same ancient tradition. Maspéro's opposition to the dichotomy was also supported by Joseph Needham (1900-1995), Kristof Schipper (1934-2021), and others.6Although many scholars find it difficult to sharply separate the Daoist school of philosophy from Daoist religion,7 and also find it improper to dichotomize these two concepts, they still commonly accept the distinction and then trying to bridge the two. However, the dilemma faced by scholars compels us to wonder about the appropriateness of the philosophical paradigm dictating this distinction. In other words, do we have a more appropriate alternative? Thomas Michael's Philosophical Enactment provides us with a new perspective for reconsidering the problem of the relationship between the Daoist school of philosophy and Daoist religion, while also being an excellent example of the history writing of early Daoism. According to the general view, the Daodejing belongs to Daoist philosophy because it offers systematic... (shrink)

本书由上编：汤一介谈《儒藏》和下编汤一介与《儒藏》构成，具体收录了《我们为什么要编纂》《回忆汤先生与》《怀念汤一介先生坚持编好》《日本编纂委员会及其工作》《纪念汤一介先生》《汤一介先生与》《怀念汤先生 》等文章。.

: There is a view that Ruists never put much emphasis on qing and even saw it in a negative light. This is perhaps a misunderstanding, especially in regard to pre-Qin Ruism. In the Guodian Xing zi ming chu, the passage "dao begins in qing" plays an important role in our understanding of the pre-Qin notion of qing. This article concentrates on the "theory of qing" in both pre-Qin Ruism and Daoism and attempts a philosophical interpretation of "dao begins in (...) qing," and in the process offers philosophical interpretations of a number of important notions. (shrink)

In two recent papers, Mr Robert Young maintains that all attempts by philosophers to bolster the-violation-of-law concept of miracles are bound to fail and propounds what he claims to be a novel non-reductivist concept of miracles which avoids the conceptual difficulties of the violation-model. His view of miracles is of god being ‘an active agent-factor in the set of factors which actually was causally operative’ [p. 123] in an event dubbed a miracle. God is put in among ‘the plurality of (...) causes’ [p. 122, S p. 33] that could determine the event, but if he acts in a miracle, then ‘his presence…alters the outcome from what it would have been if, contrary to fact , he had not been present’ [p. 122]. Young claims that his concept ‘is neither a violation of … laws nor is it a coincidental occurrence religiously interpreted’ [p. 122, S p. 33], and so it avoids the difficulties, which he thinks are faced by the violation-model, of having an intelligible notion of an occurrence of the physically impossible, and also the reductivism inherent in taking mere coincidences as miracles. He also suggests a procedure of settling the epistemological issue regarding particular alleged miracles, an inquiry he thinks he has made possible by having first given a sense to miracles. [p. 126]. (shrink)

ABSTRACT In an unpublished anatomical treatise written around 1670, the English anatomist and fellow of the Royal Society of London Edmund King proposed that the human body was ultimately an assemblage of tubes and contained liquids. Without literally seeing every of its constituents to be tubular, how did King come to posit a tubular body? This article tackles the question by examining King’s inquiry about the pulse against his framing of the circulatory system into a universally tubular model. Asking how (...) King registered this model despite the limited visibility of vascularity in practice, I discuss the place of analogy in his anatomical observation. I argue that analogy constituted an essential strategy for extending what King had perceived to account for the hardly perceptible nuances of the human body. I concentrate on two of his analogies, in which the artery was compared to the cord and the ureter. These two analogies revealed remarkable epistemic potency in representing and reasoning the pulse as the inherent motion of the living artery. They suggest that in seventeenth-century observation accounts, analogy was not simply a rhetoric suspicious of violating the principle of scientific empiricism; rather, they opened up ways of seeing and imagining nature. (shrink)

As we enter the new millennium, it has become more important to review and discover ancient wisdom. The project to build a harmonious society requires us to know our own “culture.” The biggest conflicts we human beings face are the conflicts between man and nature, man and man (man and society), and body and mind. The three philosophical propositions, “the unity of Heaven and man,” “the unity of self and others,” and “the unity of body and mind” of Confucianism may (...) provide precious insight in dealing with the three above-mentioned conflicts, and we should pay special attention to these resources. (shrink)

Study of the history of Chinese philosophy has been in full swing in China over the recent years. The Society of the History of Chinese Philosophy has been set up, and in publication are two journals entitled Studies of the History of Chinese Philosophy and Chinese Philosophy, dedicated to publishing research results in this area. A number of books specializing in the subject have come off press and dozens of seminars have been held to discuss special issues. Thus a variety (...) of different views in regard to Chinese philosophers ranging from Confucius to Sun Yat-sen have come forth. All this signals the new progress made in the study of the history of Chinese philosophy. However, I do not propose to discuss here the concrete issues; rather, I would like to talk about the prevailing trends in the study. They can probably, I think, give a better picture of the new progress made in this area and project what new prospects will open up in the studies. In light of this, I would like to address myself to four mutually related issues. (shrink)

As we enter the new millennium, it has become more important to review and discover ancient wisdom. The project to build a harmonious society requires us to know our own " culture." The biggest conflicts we human beings face are the conflicts between man and nature, man and man, and body and mind. The three philosophical propositions, " the unity of Heaven and man," " the unity of self and others," and " the unity of body and mind " of (...) Confucianism may provide precious insight in dealing with the three above - mentioned conflicts, and we should pay special attention to these resources. /// 踏入新千年 ， 要求我们更加重视对古代思想智慧的温习与发掘 ; 建设 " 和谐 社会 ", 也必要求对自身 " 文化 " 上的自觉 。 当前人类遇到的最大问题就是人和自然 的矛盾 、 人与人 的矛盾 、 人自身的矛盾 。 儒家的 " 天人合一 "、" 人我 合二 "、" 身心合一 " 这三个哲学命题 ， 也许可以为我们解决上述三大矛盾提供某些 宝贵的思路和应该特别重视的思想资源 。. (shrink)

是東漢哲學家、思想家桓譚的主要論着，但早己亡佚。今存之輯本有《指海》內佚名氏輯本、清孫馮翼輯本、清嚴可均輯本、黃以周輯本，及近人朱謙之輯本，但均有不足。有鑒於此，吳則虞先生於1962年着有新輯本，收錄 二百餘條，以類相從，分為八卷，並添加附編，匯涵桓譚佚文、存疑、訂訛之文；記載桓譚事跡、著述、評論之文。 桓譚，后漢時人，官至給事中。博學多識，破讖緯迷妄，去虛妄偽飾，先於王充、張衡，具有唯物啟蒙學者之學識，是漢時哲學思想家。《新諭》是桓譚主要論着，但早已亡佚。據歷史記載，明有二卷本，清有孫之騌輯本，皆不 傳。另有《指海》內佚名氏輯本、清孫馮翼輯本、清嚴可均輯本、黃以周輯本及近人朱謙之輯本。從今日的學術、校勘、編排諸方面來看，諸本均有不足：或短椾零篇，漫無倫紀；或望文歸屬，強系篇名；或條目重復，內容雜陳 迭見；或引用刻本，多有遺漏；或雖沿用十七卷篇目之名稱，但其條目已不能再顯現原書各篇的思想內容。有鑒於此，吳則虞先生於一九六二年着有新輯本，收錄二百余條，以類相從，分為八卷，並添加附編，匯涵桓譚佚文、存 疑、訂訛之文；記載桓譚事跡、著述、評論之文；最后殿以輯校引用書目及版本之詳目，以便於讀者查閱與研究。此書成為目前桓譚《新論》集大成之著作。.

In general, the prayer (hacet or niyaz) windows that open to the body or courtyard wall of tombs have a majestic appearance that attracts the attention of people. The rooted visitation folklore, which encompasses praying and making requests to Allah in front of such windows, in the presence of and for the benefit of the buried person, is an important piece of religious ritual. In Istanbul folklore, Eyup Sultan Mosque and Mausoleum are places of visitation, where the public favor and (...) crowd on holy days that have religious significance. The epitaphs on these windows conclude with a call to perform a Fatiha prayer. It is understood that the prayer windows, which are located in positions that connect the hazirs with the street, were placed in order to request prayers by attracting the attention of passers-by that are visiting mosques and shrines. This study intends to determine the place of prayer windows in the discipline of Istanbul folklore and art history. The primary motivation for this study is to fill a gap in the literature by examining prayer windows, which were not present during the early stages of Islam but later developed into a sophisticated practice, especially during the Ottoman period. The first chapter of this study discusses the religious ritualistic and visitation folklore aspects of Eyup Sultan Mosque and Mausoleum. The second chapter discusses the reasons behind prayer windows being built and their importance, as well as the examination of these construction elements' morphological, material, technical, textual, decorative, and identifying constituents. Thus, as an example of an application specific to the Ottoman period in Islamic architecture and art, the prayer windows opened in the cemeteries around the Eyüp Tomb were examined, measured and drawn with AutoCAD programme within the scope of the survey, and the Muslims' view of death and the cultural heritage developed within this framework were tried to be understood. (shrink)

Opposition to legalizing surrogacy often involves the argument that it commodifies or objectifies women and children. When surrogacy involves consenting parties claiming to benefit from the transaction, commodification- or objectification-based arguments seem unpersuasive. This article argues that new natural law theory offers an alternative case against legalizing surrogacy based on the violation of basic goods of human flourishing, a notion which unpacks afresh what is really at stake in the commodification/objectification arguments. Exploring the new natural law approach through John Finnis’s (...) theory, this article suggests that the new natural law case against surrogacy hinges on the link between childbirth and raising children, which turns out to be the major bone of contention in the surrogacy debate. The establishment of the link turns on answers to empirical questions as to what is in the best interests of the child, as well as on contested notions of motherhood, raising questions of a philosophical or normative nature. This article elucidates for policy makers and legislators the precise issues they must face squarely in order to determine whether to legalize or prohibit surrogacy arrangements. (shrink)

汤用彤先生 , 字锡予, 湖北黄梅人. 中国近现代哲学家、教育家. 从1935年起, 到全国解放, 汤用彤先生一直主持北大哲学系, 因而哲学系的教学和研究方向, 与他的学术领导关系至深, 得以建立起本系自己的学术重点, 形成学术传统, 并且一直影响到今天. 作为一名导师, 在后学者心目中, 汤先生淳直、朴素、不为物累; 待人宽厚、处事公正, 蔼然仁者. 所选录的文章侧重对先生学行有深切认识的回忆与研究文字, 作者大多是其师友、门生及再传弟子.

儒道佛诸家关于哲学范畴、真善美、超越性与内在性、正义、和谐、和而不同等思想观念的阐发,博大精深,对新“轴心时代”的中华文化和中华民族的伟大复兴,将提供非常有价值的思想资源。.

本书内容包括前儒家的一些重要观念,孔子与儒家的成立,早期儒家的开展,郭店竹简的意义,孟子,易传与易学等.

Confucian education is often associated with rote-memorisation that is characterised by sheer repetition of facts with no or little understanding of the content learnt. But does Confucian education necessarily promote rote-memorisation? What does Confucius himself have to say about education? This article aims to answer the above questions by examining Confucius’ concept of si based on a textual study of the Analects. It is argued that Confucius’ concept of si primarily involves an active inquiry into issues that concern one’s everyday (...) life, promotes inferential thinking, and facilitates self-examination. Far from advocating rote-memorisation, Confucius highlights the need for us to take ownership of our own learning, engage in higher order thinking, and reflectively apply the lessons learnt in our lives. (shrink)

In this essay Charlene Tan offers a philosophical analysis of the Singapore state's vision of shared citizenship by examining it from a Confucian perspective. The state's vision, known formally as “Our Shared Values,” consists of communitarian values that reflect the official ideology of multiculturalism. This initiative included a White Paper, entitled Shared Values, which presented pejorative assessments of the ideals of “individual rights” and “individual interests” as antithetical to national interests. Rejecting this characterization, Tan argues that a dominant Confucian perspective (...) recognizes the correlative rights of all human beings that are premised on the inherent right to human dignity, worth, and equality. Furthermore, Confucianism posits that it is in everyone's interest to attain the Confucian ethical ideal of becoming a noble person in society through self-cultivation. Tan concludes by highlighting two key implications for Singapore from a Confucian perspective on the Shared Values: first, schools in Singapore should place greater emphasis on individual moral development of their students, and second, more avenues should be provided for residents to contribute actively to the development of the vision of shared citizenship. (shrink)

本书文章分三个部分。第一部分收入的都是关于创建中国解释学问题的论文。第二部分都是讨论文化问题的,其中有讨论文化冲突问题的,有讨论文化误读问题的;有讨论中国传统文化价值的,有讨论百年来中国文化发展问题的 ,以及当前中国文化走向问题的。第三部分“用敬致知”,大体上是有感而发,从中可以看出我所思考的与当前学术发展有关的一些问题。.

Ben shu gong shou ru zhong wai xue zhe lun shu zhong guo chuan tong wen hua de lun zhu er shi san pian.

There is a view that Ruists never put much emphasis on qing and even saw it in a negative light. This is perhaps a misunderstanding, especially in regard to pre-Qin Ruism. In the Guodian Xing zi ming chu, the passage "dao begins in qing" (dao shi yu qing) plays an important role in our understanding of the pre-Qin notion of qing. This article concentrates on the "theory of qing" in both pre-Qin Ruism and Daoism and attempts a philosophical interpretation of (...) "dao begins in qing," and in the process offers philosophical interpretations of a number of important notions. (shrink)

Extant research concludes that family firms are less likely to bribe due to reputation concerns. However, such conclusions are, to a certain extent, inconsistent with the intuition and observation that some family firms can be aggressive bribers. This study employs a restricted-extended framework of socioemotional wealth model to reconcile this inconsistency. We propose family management, on the one hand, results in reputation preservation willingness; while on the other hand, results in an abuse of trust between family members and superior ability (...) to hide bribery secrets. Integrating the willingness and ability mechanisms leads to an inverted U-shaped relationship between family management and bribery. Further, family firm political connection and province-level anti-corruption investigation play moderation role on the inverted U-shaped main effect. An empirical analysis of Chinese listed firms from 2006 to 2017 supports our hypotheses. (shrink)

The objective of this research is to examine whether and how enterprises adjust their corporate social responsibility (CSR) activities in response to top executives’ local tournament incentives. The findings provide evidence to support the claim that local compensation gaps encourage top executives to reduce their CSR performance; furthermore, they indicate that this reduction is accomplished mainly through the CSR categories of diversity, community, the environment and product. The enforceability of noncompete agreements (NCAs) is examined, and the negative relationship between local (...) compensation gaps and CSR is documented to be weaker in states that feature stronger enforcement of NCAs, which constrains labour mobility and imposes turnover costs. The findings of this research are robust to concerns regarding endogeneity and reverse causality. (shrink)

At present, most of the research in the field of medical-assisted diagnosis is carried out based on image or electronic medical records. Although there is some research foundation, they lack the comprehensive consideration of comprehensive image and text modes. Based on this situation, this article proposes a fusion classification auxiliary diagnosis model based on GoogleNet model and Bi-LSTM model, uses GoogleNet to process brain computed tomographic images of ischemic stroke patients and extract CT image features, uses Bi-LSTM model to extract (...) the electronic medical record text, integrates the two features using the full connection layer network and Softmax classifier, and obtains a method that can assist the diagnosis from two modes. Experiments show that the proposed scheme on average improves 3.05% in accuracy compared to individual image or text modes, and the best performing GoogleNet + Bi-LSTM model achieves 96.61% accuracy; although slightly less in recall, it performs better on F1 values, and has provided feasible new ideas and new methods for research in the field of multi-model medical-assisted diagnosis. (shrink)

In this essay I do not intend to analyze or study the entire history of the introduction of Indian Buddhism into China; rather, I wish simply to investigate a bit the relationships which existed between Buddhism, after it was introduced into China in the period of the Wei, the Jin, and the North and South dynasties, and the prior-existing ideologies and cultures in China at the time, and use that to illustrate the meaning of studying comparative philosophy and comparative religions.

There is a view that Ruists never put much emphasis on qing and even saw it in a negative light. This is perhaps a misunderstanding, especially in regard to pre-Qin Ruism. In the Guodian Xing zi ming chu, the passage "dao begins in qing" plays an important role in our understanding of the pre-Qin notion of qing. This article concentrates on the "theory of qing" in both pre-Qin Ruism and Daoism and attempts a philosophical interpretation of "dao begins in qing," (...) and in the process offers philosophical interpretations of a number of important notions. (shrink)

Religion is a social ideology. Today the study of the history of the development of a religion as an ideology not only has a general significance but also a particular significance. It is possible for us to discern, from a plethora of evidence in places outside of China, that while scientific technology may be progressing and developing rapidly, progress has not brought about a decline in religious ideology but has indeed strengthened people's pursuit of religion. From our own domestic conditions, (...) too, we can see that for all sorts of reasons, there is a growing trend among people to adhere to one religion or another. Such a phenomenon, therefore, suggests a number of theoretical questions related to religion that ought to be studied seriously, such as: What is the essence of religion? "Is it a psychological characteristic of human beings to need some kind of religious faith? Axe religion and religious belief one and the same thing? Can religious faith be of benefit to social life? Are religion and science mutually contradictory? Are they mutually supplementary? Can religion be modernized? Naturally, these problems do not fall within the scope of this essay. Nonetheless, there are, I believe, related questions that ought to be given consideration by those who write the history of religions, such as why we study the history of religions at all, whether a good study in the history of religions ought to have a strong sense of the times, and whether or not it is sufficient to bring the people who have read such a study to consider seriously and earnestly the religious questions that exist in the contemporary world. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Decision-Making as a Broader ConceptJacinta O. A. Tan (bio), Anne Stewart (bio), and Tony Hope (bio)KeywordsCompetence, decision-making, capacity, anorexia nervosa, autonomy, values, identityWe thank Demian Whiting for the thoughtful critique of aspects of our paper (Tan et al. 2006a). A primary aim of our research was to provide empirical grounds on which to stimulate discussion about the nature of decision-making capacity (DMC). Whiting criticizes in particular the concept of (...) 'pathological values' that we suggested might be relevant in the assessment of DMC and in the related issue of deciding when a patient's refusal of beneficial treatment should be overridden.Whiting's central concern is with DMC. Whiting argues that the absence of pathological values should not be a criterion for DMC. We are unclear whether he is also arguing that pathological values do not provide a reason of any kind for overriding treatment refusal. At the end of the paper he writes: "we cannot justify compulsory treatment of patients who have pathological values... on the grounds that these patients lack DMC" (2009, XX). This seems to leave open the possibility that we may be able to justify compulsory treatment of patients who have pathological values on grounds other than that they lack DMC. As we wrote in our response to the discussants of our original paper, "The primary issue for us is whether the reasons for refusal to which we draw attention provide grounds for overriding refusal, and if they do how they can be characterized in such a way as to avoid the ever-present danger of simply overriding autonomy in a patient's best interests" (Tan et al. 2006b, 300).In deciding on whether to use compulsory treatment, there are other relevant factors that may need to be considered, such as the seriousness of the decision, which determines the threshold for competence. However, in this response we consider three issues. First, we argue that the current concept of DMC is by no means so clear cut or generally agreed upon as Whiting implies, and that some of the lack of clarity relates to pathological values. Second, that the concept of DMC is itself dependent on accounts of autonomy, and that it is plausible that pathological values can affect autonomy. Third, we directly consider the question of whether a coherent account of pathological values might be given based on a concept of authenticity.The Current Criteria for DMCWhiting argues that the current criteria for DMC are correct and that an additional criterion along the lines of absence of pathological values should not be added. This argument assumes that there is a clear and agreed understanding of the current criteria. We believe this is not the case for three reasons.(i) Whiting begins his account of DMC by saying that it is normally taken to include: "(1) [End Page 345] understanding (and appreciation)" (2009, 341). Already there is an area of dispute, and the use of parentheses reflects this. The concept of 'appreciation' was developed by Grisso and Applebaum (Grisso, Appelbaum, and Hill-Fotouhi 1997). It is not included in either English common law development, for example (ReC), nor in the criteria specified in the Mental Capacity Act 2005. More important, Grisso and Appelbaum in their comment on our original paper (2006) argue that our work advances thinking about 'appreciation' rather than requiring that we add new elements. The implication is that they believe that what we have called pathological values are relevant to the assessment of capacity and are already included in an account of capacity that incorporates the criterion of 'appreciation.' In our response, we argued that pathological values are not entirely captured within the account of appreciation that Grisso and Appelbaum had previously given. We do not want to revisit that issue here, but the point of relevance is that on one view (that of Grisso and Appelbaum) pathological values are already included in the current criteria for DMC as part of the concept of appreciation, whereas on Whiting's view they are not.(ii) Even if there were agreement over the wording and concepts relevant to DMC there is a further important issue: how are those concepts... (shrink)

We live in an increasingly globalizing world, in which countries are closely linked by international trade and investment ties. Cross-cultural comparative studies of national values and ethics have attracted growing research interest in recent years, because shared practices, values and ethical standards depend on shared beliefs. However, the findings of such studies have been unable to reach a consensus on the impact of culture on ethics-related attitudes and behavior. Empirically, many "cross–cultural" differences reported by previous studies might actually stem from (...) cross-national differences. In order to partially fill this gap, this study advocates an analytical framework that isolates the role of cultural and national differences in order to test their relationship to individual level variables. Within this framework, we test competing hypotheses based on both cultural and national contexts by comparing groups of Chinese and American respondents together with a "bridging group" of Chinese Chinese-Americans. Theoretically, this contextual approach helps resolve the debate on the role of culture, by showing that culture plays a far more important role in shaping value orientations than the national background. Specifically, the two ethnic Chinese groups had many cultural values in common, and differed significantly from the Caucasian group. Implications are discussed. (shrink)

Kant divides moral duties into duties of virtue and duties of justice. Duties of virtue are imperfect duties, the fulfillment of which is left to agent discretion and so cannot be externally demanded of one. Duties of justice, while perfect, seem to be restricted to negative duties (of nondeception and noncoercion). It may seem then that Kant's moral philosophy cannot meet the demands of global justice. I argue, however, that Kantian justice when applied to the social and historical realities of (...) the world can generate positive duties to promote and provide for the well being of others. (shrink)

What is social entrepreneurship? In, particular, what’s so social about it? Understanding what social entrepreneurship is enables researchers to study the phenomenon and policy-makers to design measures to encourage it. However, such an understanding is lacking partly because there is no universally accepted definition of entrepreneurship as yet. In this paper, we suggest a definition of social entrepreneurship that intuitively accords with what is generally accepted as entrepreneurship and that captures the way in which entrepreneurship may be altruistic. Based on (...) this we provide a taxonomy of social entrepreneurship and identify a number of real cases from Asia illustrating the different forms it could take. (shrink)

This book collects sixteen theses written by Professor Tang Yijie, one of the most prominent scholars of traditional Chinese philosophy. He argues that a general understanding of traditional Chinese philosophy can be achieved by a concise elaboration of its truth, goodness and beauty. He also asserts that goodness and beauty in Chinese philosophy, combined with the integration of man and heaven, knowledge and practice, scenery and feeling, reflect a pursuit of an ideal goal in traditional Chinese philosophy characterized by (...) the thought mode uniting man and nature. He also discusses the anti-traditionalism of the May Fourth Movement, explaining that the true value of "sagacity theory" in traditional Chinese philosophy, especially in Neo-Confucianism in the Song and Ming dynasties, lies in its insights into universal life. In addition, he stresses that existing ideas, issues, terminologies, concepts, and logic of Chinese philosophical thought were shaped by Western philosophy. It is necessary to be alienated from traditional status for the creation of a viable "Chinese philosophy." "Modern Chinese philosophy" in the 1930s and 1940s was comprised of scholarly work that characteristically continued rather than followed the traditional discourse of Chinese philosophy. That is to say, in the process of studying and adapting Western philosophy, Chinese philosophers transformed Chinese philosophy from traditional to modern. In Chapter 13, he puts forward the idea of a "New Axial Age." He emphasizes that the rejuvenation of Chinese culture we endeavor to pursue has to be deeply rooted in our mainstream culture with universal values incorporating cultures of other nations, especially the cultural essence of the West. (shrink)

This book collects the 25 most important articles written by Professor Tang since the 1980s, dealing extensively with issues of Confucianism, Buddhism, Daoism, Christianity and Chinese culture. In these articles, Professor Tang proves his value as a worthy successor to the Chinese philosophical tradition, while also open to the latest trends of thought both at home and abroad. The late Professor Tang Yijie (1927-2014) was a prominent professor at Peking University and China's top scholar on philosophy and Chinese studies. (...) He spearheaded the Confucian Canon project (**), which seeks to compile all known classical works on Confucianism, comparable in scope and significance to the Complete Library of the Four Treasuries (****), the largest collection of books on Chinese history, which was commissioned by the Qianlong Emperor in the 18th century. Throughout his life, Professor Tang published scores of books and more than one hundred articles, offering enlightening insights into how to deal with issues that have historically troubled and continue to trouble people in modern society. Among his numerous innovations, Professor Tang is especially remembered for introducing the concept of "harmony in diversity"(****). In the context of "the clash of civilizations" championed by Samuel P. Huntington, Tang argued for harmony in diversity, holding that this principle can offer some clues to help enable peoples, nations, and regions with different cultural traditions to develop together while remaining unique. note: * represents Chinese character, please refer to BCC file.. (shrink)

Selected writings, including those of Gʹyu-thog Yon-tan-mgon-po, 1126 to 1202, on the morality of Tibetan medicine.

This review essay on John Rawls’s The Law of Peoples focuses on two of its more contentious claims. The first is that international economic justice is secured by a principle of assistance and that a principle of distributive justice will in fact have “unacceptable” results. The other is that certain non-liberal societies, or peoples, fall within the limits of international toleration. The essay evaluates and critiques these claims from a liberal cosmopolitan perspective.

Is there the possibility for Confucianism to have a third-phase development? In saying this we mean to regard the school of thought advocated by Confucius, Mencius, and Xunzi during the Spring and Autumn period and the Warring States as the first-phase development of Confucianism. After the Han Dynasty Buddhism spread to China. Under the impact of Buddhist ideas, a Confucian school of idealist philosophy emerged during the Song and Ming dynasties. It greatly pushed forward the Confucian doctrines and constituted the (...) second-phase development of Confucianism. Over the last century, Western civilization has found its way into China. Especially around the time of the "May Fourth" [1919] Movement Marxism was also disseminated into our country. That gave an even bigger and more serious impact on China's traditional thought and culture. Under such circumstances, is it possible for Confucianism to have a third-phase development? Can it be brought back to life? Can it still have a role to play in China and the world? In my opinion, it is perhaps too early to conduct an all-round discussion of this issue. However, to raise questions and opinions from certain angles in an attempt to push the inquiry forward may prove helpful. (shrink)

Recently a "Seminar to Coordinate the Comparative Study of Eastern and Western Cultures" was held at Shenzhen University. The focus of the meeting was the discussion of the meaning and significance of "comparative studies in Eastern and Western cultures." Why did we discuss this problem? To us, studying comparisons between Eastern and Western Cultures is, fundamentally, for the purpose of resolving the question, "How did, and how does, China's culture develop?" Naturally this is a question that cannot be resolved in (...) a short time, and neither can a consensus on this issue be achieved in the short run. Nonetheless, it is a lesson that holds epochal significance for us at present and therefore has to be proposed for discussion and commands our careful and earnest consideration. (shrink)

Confronting us now is the problem of prospects for the study of Chinese philosophy, that is, the problem of how to evaluate the traditional philosophy of China.