ObjectiveAs the coronavirus disease 2019 pandemic spread across Shanghai, China, in late February 2022 and protective measures to mitigate its impact were enacted, this study aimed to estimate how home quarantine affected the mental health of preschool children in Shanghai, China and explore the association between lifestyle factors and mental health during this special period.MethodsA cross-sectional online survey of 2,110 preschool students from Shanghai, China, was conducted during May 20–25,2022. Preschooler’ mental health and daily activities were reported by parents.ResultsThe sample (...) involved 2,110 children with a mean age of 4.65 years [standard deviation : 0.91, range: 3–6 years]. Boys and children whose mother’s education level were college and high school had higher rate of mental health problems. Boys had significantly higher rates of peer problems and prosocial behaviors than girls. The 3-year-old group had significantly higher rates of prosocial behaviors than other groups. As compared to the Shanghai norm and the SDQ results of preschool children in Shanghai in 2019, there were a significant decrease in emotional symptoms score, as well as a significant increase in conduct problems score. Additionally, peer problems score significantly increased compared to SH2019. Decreased time spent on daily sleep was associated with the increased risk for preschoolers’ mental health problems.ConclusionThere was an increase in the frequency of emotional and behavioral problems, especially regarding conduct problems and peer problems, in preschool children during the COVID-19 home quarantine in Shanghai, China. Boys, younger preschool children and children whose mother’s education level were college and high school may be especially vulnerable to emotional and behavioral problems. It was also found that decreased time spent on sleep may aggravate preschool children’s mental health problems. It may be beneficial to differentiate and focus on conducting psychoeducation and implementing psycho-behavioral interventions to solve these issues. (shrink)

ObjectiveThis study aims to investigate the effectiveness of mindfulness-based cognitive therapy combined with medication therapy in preventing the recurrence of major depressive disorder in convalescent patients.MethodsA total of 130 patients with convalescent MDD were enrolled in this prospective study. Sixty-five patients were assigned to the experimental group and received medication therapy combined with MBCT, and 65 patients were assigned to the control group and treated with medication alone. The recurrence rate and related hormonal changes were compared between the two groups.ResultsAfter (...) 1 year of MBCT intervention, eight patients experienced recurrence in the experimental group, a recurrence rate of 12.31%, and 19 patients experienced recurrence in the control group, a recurrence rate of 29.23%. The Hamilton Depression Rating Scale and the World Health Organization Quality of Life Scale scores in both the experimental and the control groups were significantly improved after treatment. The difference in the HAM-D scores before and after treatment in the experimental group was 16.74 ± 4.54; this was significantly higher than that of the control group. The WHOQOL-BREF scores in the experimental group were significantly improved compared with those of the control group. The differences in the levels of corticotrophin-releasing hormone, adrenocorticotropic hormone, and cortisol before and after treatment in the experimental group and the control group were statistically significant. The difference in CRH before and after treatment in the experimental group was 16.8 ± 7.2, which was higher than that of the control group. The intervention with MBCT had a significant impact on the recurrence of MDD [β = 1.206, P = 0.039, 95% CI = 0.0790–1.229]. The difference in the HAM-D scores also had a significant impact on the recurrence of MDD.ConclusionCompared with medication therapy alone, the use of MBCT combined with medication therapy can effectively prevent the recurrence of MDD in convalescent patients. (shrink)

Identification of non-coding RNAs (ncRNAs) has been significantly improved over the past decade. On the other hand, semantic annotation of ncRNA data is facing critical challenges due to the lack of a comprehensive ontology to serve as common data elements and data exchange standards in the field. We developed the Non-Coding RNA Ontology (NCRO) to handle this situation. By providing a formally defined ncRNA controlled vocabulary, the NCRO aims to fill a specific and highly needed niche in semantic annotation of (...) large amounts of ncRNA biological and clinical data. (shrink)

Eudaimonia, Dao, and virtue -- Humanity : Xing and Ergon -- Virtue, mean, and disposition -- Habituation and ritualization -- Practical wisdom and appropriateness -- The highest good and the external goods -- The practical and the contemplative.

In the long river of human history, if one person can represent the civilization of a whole nation, it is perhaps Master Kong, better known as Confucius in the West. If there is one single book that can be upheld as the common code of a whole people, it is perhaps Lun Yu, or The Analects. Surely, few individuals in history have shaped their country's civilization more profoundly than Master Kong. The great Han historiographer, Si-ma Qian, writing 2,100 years (...) ago said, "He may be called the wisest indeed!" And, as recently as 1988, at a final session of the first international conference of Nobel prize-winners in Paris, the seventy-five participants, fifty-two of whom where scientists, concluded: "If mankind is to survive, it must go back twenty- five centuries in time to tap the wisdom of Confucius." This a man whose influence in world history is truly incomparable. His sayings form the basis of a distinct social, ethical, and intellectual system. They have retained their freshness and vigor for two and a half millennia, and are still admired in today's China. Compiled by pupils of Confucius's disciples half a century after the Master's death, The Analects of Confucius laid the foundation of his philosophy of humanity--a philosophy aimed at "cultivating the individual's moral conduct, achieving family harmony, bringing good order to the state and peace to the empire. Containing 501 very succinct chapters and organized into twenty books, the collection comprises mostly dialogues between the Master and his disciples and contemporaries. The ethical tenets Confucius put forth not only became the norm of conduct for the officialdom and intelligentsia, but also profoundly impacted the behavior of the common people. The great sage's unique integration of humanity and righteousness struck a powerful chord in all who attempted to understand his moral philosophy. As translator Chichung Huang contends, "What ethical principle laid down by man could be more sensible that none which blends the best our heart can offer with the best our mind can offer as the guiding light for our conduct throughout our lives?" Ever timely, Confucius's teachings on humanity and righteousness may well serve as a ready-made cure for today's ills in an era which human beings are blinded by force and lust, not unlike Confucius's own day. Far more literal than any English version still in circulation, this brilliant new rendition of The Analects helps the reader not only to acquire and accurate and lucid understanding of the original text, but also to appreciate the imagery, imagery, parallelism, and concision of its classical style. The translator Chichung Huang, a Chinese scholar born in a family of Confucian teachers and schooled in one of the last village Confucian schools in South China, brings to this treasure of world literature a sure voice that captures the power and subtleties of the original. Vivid, simple, and eminently readable, this illuminating work makes the golden teachings of the sage of the East readily available to anyone in search of them. (shrink)

BackgroundPrehospital delay is associated with non-modifiable factors such as age, residential region, and disease severity. However, the impact of psychosocial factors especially for job burnout on prehospital decision delay is still little understood.MethodThis internet-based survey was conducted between 14 February 2021 and 5 March 2021 in China through the Wechat platform and web page. Self-designed questionnaires about the expected and actual length of prehospital decision time and the Chinese version of Maslach Burnout Inventory-General Survey, Type D Personality Scale-14, and Social (...) Support Rating Scale were applied. A total of 1,039 general participants with a history of perceptible but tolerable body discomfort were included.ResultsThe top six reasons for prehospital decision delay were: endure until self-healing, too busy to ask for leave, process for seeing a doctor too complicated, too tired after work, worry about the expenditure, and fear of being identified as with serious problem. The univariate analyses revealed that older age, type D personality, job burnout, and worrying about expenditure were associated with prolonged prehospital decision time, while engaged in medical-related job and with more social support would shorten the delay. The multivariate analysis using logistic regression model with forward selecting method showed that age [per 10 years, odds ratio 1.19, p 7 days). Mediating effects were analyzed by using bias-corrected percentile bootstrap methods. Social support was found partially mediated the relationship between the determinants and prehospital decision time. The partial mediating effect of social support accounted for 24.0% of the total effect for job burnout and 11.6% for worrying about expenditure.ConclusionPsychosocial factors have a non-negligible impact on prehospital decision delay. The crucial part of prehospital decision delay may be the lack of motivation inside. Job burnout and lack of social support, as two commonly seen features in the modern world, should be given enough consideration in disease prevention and treatment. (shrink)

Dreams were a topic of study even in ancient times, and they are a special spiritual phenomenon. Generations of literati have defined the meaning of dreams in their own way, while Zhu Xi was perhaps the most outstanding one among them. He made profound explanations of dreams from aspects such as the relationship between dreams and the principles li and qi, the relationship between dreams and the state of the heart, and the relationship between dreams and an individual’s moral improvement. (...) He summarized previous generations’ understanding of dreams and infused a new dimension from the School of Principles, pointing out a direction for individuals’ moral cultivation and spiritual pursuit. Zhu Xi also examined the opinions of Zhang Zai, Cheng Yi, Hu Hong and other thinkers on Confucius not dreaming of Duke Zhou in his later years, revealing differences between thinkers in the School of Principles. An analysis of Zhu Xi’s thoughts on dreams will provide deeper insight into the research on the School of Principles. (shrink)

Exemplarism – the view that exemplary people, whom we admire, are the bearers of our moral concepts – presents considerable challenges to the (widely-assumed) place of moral theory in how we learn to be moral. Exemplarism has been garnered by Amy Olberding to articulate a Confucian approach to moral learning. This paper extends Exemplarism by considering how it may be put into practice, based on a seminal Confucian text, the Analects of Confucius. To date, the majority of discussions on (...) Confucian ethics that have brought Confucian philosophy to the attention of Anglophone scholars tend to focus on conceptually-based matters. There remain questions regarding how these values may be inculcated and embodied in our moral lives. Central to our proposal is the practice of reflective observation (guan 觀), comprised by three integrated components: observation, evaluation, and emulation. Observing, reflectively, is important not only for an individual’s acculturation to existing norms and practices but also for how they may subsequently exercise some latitude over their moral practices. Our reflections offer a practical approach to Confucian moral learning. In doing so, we demystify moral learning in Confucianism and open up avenues for future cross-tradition dialogues on moral education. (shrink)

The transmitted Xunzi consists of thirty-two chapters. The book criticizes all philosophers of the pre-Qin era, but thereby it also assimilates their thought. The Xunzi is eclectic, to the extent that there was no school of thought that it does not include. In scholarly circles, it is generally believed that Xunzi was the most prominent Confucian scholar of the final years of the Warring States period. At the same time, it is commonly acknowledged that the Confucianism of Xunzi was different (...) from that of Confucius or Mencius. What brought about this change in Confucianism? When we analyze Xunzi from the viewpoint of the Daoist philosophy of Huang-Lao, it is not difficult to notice that a large part of Xunzi's thought originates in Huang-Lao—that is, in the philosophy of the silk manuscript Four Canons of the Yellow Emperor. The discovery of this manuscript thus helped to find the sequence of ideas leading to the change in Confucianism. (shrink)

1. Le livre de Lao-tseu = Laozi -- 2. Les entretiens de Confucius = Lun yu.

In 1958, a group of New-Confucians issued "A Manifesto for a Re-Appraisal of Sinology and Reconstruction of Chinese Culture." Equally in 1958, the British philosopher Elizabeth Anscombe published her classical paper "Modern Moral Philosophy." These two papers have the same target — modern Western morality — and the solutions they proposed respectively. Yet Anscombe's paper did not mention Confucianism, and the "Manifesto" ignored Aristotelian tradition of virtue. Furthermore, from 1960s to 1990s, the revival movement of Confucianism and the revival movement (...) of Aristotelian ethics have not had much dialogue. This paper seeks to explain this phenomenon by comparing these two historically important documents. In particular it tries to understand why the "Manifesto" fails to see the similarities between Aristotle and Confucius. /// 摘要 1958年，现代新儒家发表了 "为中国文化敬告世界人士宣言"。该宣言批判 西方文化的缺陷，并通过探索中国文化对世界人类问题的贡献而倡导中国文化的复 兴。同样在1958年，英国学者安思康发表了 "近代道德哲学"。这两篇文献有着共 同的批评目标一一近现代西方道德，而且，各自提出的解决方案也有相似之处。然 而，安思康并没有提及孔子，而宣言也漠视亚里士多德传统。进一步说，从19世纪 60年代到90年代，由他们所分别推动的新儒学复兴与德性伦理学复兴这两大运动之 间缺少对话和交流。通过比较分析这两篇同年发表的历史性文献，不仅可以找到两 大复兴运动对话缺失的原因，而且还可以解释为什么 "宣言" 没有能够发现孔子与 亚里士多德在德性伦理学方面的一致性。. (shrink)

As a comparative study of the virtue ethics of Aristotle and Confucius, this book explores how they each reflect upon human good and virtue out of their respective cultural assumptions, conceptual frameworks, and philosophical perspectives. It does not simply take one side as a framework to understand the other; rather, it takes them as mirrors for each other and seeks to develop new readings and perspectives of both ethics that would be unattainable if each were studied on its own.

As a comparative study of the virtue ethics of Aristotle and Confucius, this book explores how they each reflect upon human good and virtue out of their respective cultural assumptions, conceptual frameworks, and philosophical perspectives. It does not simply take one side as a framework to understand the other; rather, it takes them as mirrors for each other and seeks to develop new readings and perspectives of both ethics that would be unattainable if each were studied on its own.

Confucius is conventionally regarded as the founder of secular humanism and as a philosopher concerned about humans and culture. I would add to this that Confucius should also be read as an environmental philosopher. One reason is the pedagogical dimension in Confucianism, which points to Confucius as an environmental educator ? not the least of which since much of environmental education relies on common sense and an enlightened collective self-interest. Another reason is an aspect I call ?ecological (...) intelligence?, which is a key feature of ancient Confucianism and a signpost for the civil evolution that the mitigation of climate change demands from global civilization today. (shrink)

This essay compares Aristotle's conception of virtue with Confucius' key notion of ren (which has also been interpreted as "virtue") against the background of the revival of Aristotelian virtue ethics in the West and of Confucianism in the East. It argues that while Aristotle's virtue hinges on practical wisdom, Confucius' ren focuses on filial love, and on this basis interprets the respective theoretical merits and weaknesses of these two philosophers. The study is intended to show how Confucius (...) can contribute to contemporary virtue ethics. (shrink)

本书内容包括:“化境”论溯源、文学翻译的起点、文学翻译的过程、译文的生命、“化境”论的当代意义与理论反思等。.

The paper is an effort to better understand, through a comparison, how Confucius and Socrates initate their ethical inquiries that have laid down, respectively, the foundations of Chinese and Western ethics. Since both Confucius and Socrates claim to have a divine mission to undertake their investigations, the paper focuses on the issue about how religion and rational philosophy are related when ethics begins. It shows that both have serious religious belief, yet each has secular rational grounds for doing (...) what he is doing. Finally, each philosopher has a different view about how human beings are related to the divine being, and the difference determines their different approaches to ethics. (shrink)

Although the saying at Analects 7:1 is well-known and often mentioned in Confucian scholarship, there have been few focused discussions about what ‘transmitting’ means and in what sense it is contrasted to ‘innovating’. This article seeks to argue for the following points. The ‘transmitting/innovating’ relationship should be understood in relation to the Confucian notion of filial piety. Analects 7: 1 is indeed Confucius's self-conception of what he is doing, that is, his way of philosophizing. Traditionally, Confucius's transmitting has (...) been thought to be related to his work on the ancient classics. This is not wrong, but is far from the whole story. Rather, it is primarily about the restoration of the dao. What Confucius transmits is the Dao, and it is for this goal that he worked on the ancient classics. Moreover, since we learn about Confucius's philosophy mainly through the Analects rather than the classics he edited, an appropriate understanding of the ‘transmitting/innovating’ contrast must be related to the ideas in the Analects. (shrink)

I approach the person in the context of ren and li in dialogue with role ethics and the issue of autonomy. The hypotheses are as follows: first, even if the person...

Dreams were a topic of study even in ancient times, and they are a special spiritual phenomenon. Generations of literati have defined the meaning of dreams in their own way, while Zhu Xi was perhaps the most outstanding one among them. He made profound explanations of dreams from aspects such as the relationship between dreams and the principles li and qi, the relationship between dreams and the state of the heart, and the relationship between dreams and an individual’s moral improvement. (...) He summarized previous generations’ understanding of dreams and infused a new dimension from the School of Principles, pointing out a direction for individuals’ moral cultivation and spiritual pursuit. Zhu Xi also examined the opinions of Zhang Zai, Cheng Yi, Hu Hong and other thinkers on Confucius not dreaming of Duke Zhou in his later years, revealing differences between thinkers in the School of Principles. An analysis of Zhu Xi’s thoughts on dreams will provide deeper insight into the research on the School of Principles. (shrink)

In 1958, a group of New-Confucians issued “A Manifesto for a Re-Appraisal of Sinology and Reconstruction of Chinese Culture.” Equally in 1958, the British philosopher Elizabeth Anscombe published her classical paper “Modern Moral Philosophy.” These two papers have the same target — modern Western morality — and the solutions they proposed respectively. Yet Anscombe’s paper did not mention Confucianism, and the “Manifesto” ignored Aristotelian tradition of virtue. Furthermore, from 1960s to 1990s, the revival movement of Confucianism and the revival movement (...) of Aristotelian ethics have not had much dialogue. This paper seeks to explain this phenomenon by comparing these two historically important documents. In particular it tries to understand why the “Manifesto” fails to see the similarities between Aristotle and Confucius. (shrink)

In the fall of 1973, the mass Campaign to Criticize Lin Piao and Confucius started to develop. At the beginning, I was very nervous. I said to myself: "Oh no'. Prior to the Great Proletarian Cultural Revolution, I was always revering Confucius. Now that it is time to criticize Lin Piao and Confucius, I will once again become the object of criticism." Later, after further thought, I realized that this was not right; this thinking arose from my (...) old standpoint, [the one which had preceded the standpoint] of the Great Cultural Revolution. I had revered Confucius in the past, but that was because my former standpoint was reactionary and my line was wrong. I had already recognized this during the Cultural Revolution. On the issue of revering Confucius, I had already taken the first step in self-criticism too. Now, on the basis of criticism which I have already established, I will put forth more advanced criticism of Confucius and of my own earlier thinking on revering Confucius. With the revolutionary masses, I will criticize Lin Piao and Confucius. (shrink)