Under the influence of social changes, latent factors in campus safety are increasing, and dealing with them is becoming more difficult. Facing the challenges in the pluralistic society, students need to cope with the changes of external and internal environments in the dynamic society. Additionally, there are new events on campus at any time, which may lead to campus risk. The frequent events that have occurred on campus in recent years have created difficulties for school administrative units. Implementing campus risk (...) management strategies and conducting risk awareness education campaigns are, therefore, necessary. The fact that we are in a technologically dynamic age is another factor that makes risk awareness and proper risk management essential for individual survival and sustainable development of organizations. The participants of the study were university students in Nanchang, Jiangxi Province. Three hundred copies of the questionnaire were distributed, and 238 valid copies were retrieved, representing a retrieval rate of 79%. The results of the survey show that “life education” is the most emphasized dimension, followed by “curriculum and instruction,” and “environmental planning.” The five most emphasized indicators among the 14 indicators are opportunity education, physical activity, role-play, team competition, and learning area planning. The results suggest that school administrative units can take control in an emergency and reduce the likelihood of school members being threatened or harmed by the risk factor, and educators can make a quick decision to turn risk into opportunity. (shrink)

The surface grammar of reports such as ‘I have a pain in my leg’ suggests that pains are objects which are spatially located in parts of the body. We show that the parallel construction is not available in Mandarin. Further, four philosophically important grammatical features of such reports cannot be reproduced. This suggests that arguments and puzzles surrounding such reports may be tracking artefacts of English, rather than philosophically significant features of the world.

Contemporary Chinese society has witnessed ongoing complex institutional and cultural reconfiguration, driven by the transition from the socialist planned economy to marketization and later its deep engagement in globalization and neoliberalism. In this reshaping of Chinese society, tradition and modernity, the resurgence of patriarchal Confucian tradition, the socialist version of modernity, the capitalist version of modernity, and the socialist heritage intermingle, and all seem to define a mosaic temporality.Facing the increasing uncertainties of the market, family members in post-reform China have (...) to stick together as an economic safety net, emotional harbor and spiritual fortress. Chinese parents heavily invest in their children and continue to support them in their adulthood; whereas, the youth is under great obligation to providing old age care for their parents; and parents may regard this heavily-invested offspring as their private product. This resurgent but modified familialism, is not an exact replication of traditional familialism, but is definitely different from the family modes featured by individualism in Western contexts. Mosaic familialism is characterized by a sequential symbiosis between parents and children facing financial constraints and unforeseeable uncertainties with a lack of a social safety net. At the same time, patriarchal Confucianism is rejuvenated to a certain degree, women’s traditional wife and mother role is once again stressed, if not glorified; and the neoliberal discourse articulating personal choice and responsibility, but not individual right, stands by seamlessly. Parents and children, husband and wife are dependent on each other in the intimate family, following a clearly gendered pattern. (shrink)

Philosophers disagree about what the folk concept of pain is. This paper criticises existing theories of the folk concept of pain, i.e. the mental view, the bodily view, and the recently proposed polyeidic view. It puts forward an alternative proposal – the polysemy view – according to which pain terms like “sore,” “ache” and “hurt” are polysemous, where one sense refers to a mental state and another a bodily state, and the type of polysemy at issue reflects two distinct but (...) related concepts of pain. Implications with respect to issues in philosophy of pain are also drawn. (shrink)

In The Specter of Materialism Petrus Liu examines what "materialism" means for progressive queer theory and Marxist approaches to China's postsocialist economy. Liu recasts the history of queer theory in light of the Beijing Consensus, arguing that North American queer theory's inability to sustain a materialist analysis is the result of its positioning of the United States, rather than China, as the focal point of contemporary global capitalism. Analyzing relations of gender and sexuality that have been reconfigured by China's global (...) capitalist accumulation-such as dagongmei (female migrant laborers in China's export-oriented sunbelt) and money boys (rural-to-urban sex workers)-Liu argues for a materialist queer theory that positions China at the center. (shrink)

Against a backcloth of philosophical debates on science and technology, and in particular the viewpoints of Karl Marx, this three-volume set proposes to reconsider science and technology and explores how the philosophy of science and technology responds to scientific and technological evolutions and an ever-changing world. The first volume analyses Marx's reconsideration of science and technology in five parts: its positioning, its historical practice, alienation of science and technology, and its relationship with productivity and human liberty. In the second volume, (...) viewpoints and problems of scientism and anti-scientism are discussed, covering topics such as instrumental reason, scientific optimism and pessimism, irrationalism and the deconstruction of scientism. The final volume discusses complementary value choices, the loss and awakening of scientific culture and reveals a vison for a liberal and open world of science and technology. The volumes will appeal to scholars and students interested in Marxist philosophy, the philosophy of science and technology and topics related to scientific culture. (shrink)

The problem of consciousness has been an issue in philosophy of mind for decades, and in recent years panpsychism and panprotopsychism have gained attention among philosophers who are still dedicated to finding a complete explanation of consciousness. In this dissertation, I criticize panpsychism and panprotopsychism by examining their metaphysical plausibility and their epistemic prospects. Concerning the metaphysical plausibility of panpsychism and panprotopsychism, I explain the “combination problem” of panpsychism and criticize several major accounts of panpsychism and panprotopsychism that aim at (...) solving this problem, including Seager’s panpsychist infusionism, Goff’s phenomenal bonding proposal, and Coleman’s panqualityism. I also examine the proposal of motivating panpsychism and panprotopsychism by drawing support from the integrated information theory (IIT) of consciousness. I argue that this proposal to merge panpsychism or panprotopsychism with IIT does not work. Concerning the epistemic prospect of panpsychism and panprotopsychism, I raise concerns about whether panpsychism and panprotopsychism can guide a fruitful research program about the nature of consciousness. First, I argue that a theory based on Russellian Monism would not have a promising epistemic prospect. I compare Russellian Monism to Thomistic Hylomorphism and argue that Russellian Monism faces similar epistemic challenges that plagued Thomistic Hylomorphism. Since most theories of contemporary panpsychism and panprotopsychism rely on the metaphysical framework of Russellian Monism, the challenges to Russellian Monism also undermine the epistemic prospects of panpsychism and panprotopsychism. Second, I challenge the epistemic prospects of panpsychism and panprotopsychism by examining if there can be a viable method to study the consciousness of micro-level entities. After revisiting the reasoning process that guided the study of atoms, I argue that studying micro-level facts requires “analogies” that compare micro-level facts with macro-level models. Then I argue that an analogy that fits the need of panpsychism or panprotopsychism is hard to achieve, because we have no macro-level models to be compared to the hypothesized systems of micro-level consciousness. (shrink)

本书收录了刘文英先生1978年到2004年发表的论文及未刊稿53篇,文章主题分为"天论新诠""时空纵横谈""科学史话""意识观与认识论""梦的解析""原始思维探秘"等专题.

Representationalism is a philosophical position which reduces all phenomenal conscious states to intentional states. However, starting from the phenomenal consciousness, the phenomenal intentionality theory provides an explanation of all sorts of intentionality. Against Michael Shim's interpretation, I argue that, although Hussserl's phenomenology is certainly considered as an antipode of strong representationalism, Husserl does not stand in opposition the weak representationalists, because Husserl maintains an essential connection between the senses of noemata and the hyletic data. In addition, Husserl's phenomenology is also (...) consistent with the phenomenal theory of intentionality. According to him, statically and genetically, all non-phenomenal intentional states take a recourse to phenomenal intentional states and eventually to sensual perceptions. (shrink)