This study chooses Chinese athletes as the research object and constructs the overall network of its social support network and discussion network. From the micro-, meso-, and macrolevels of the social network structure, the structure and characteristics of the athlete’s overall social network are analyzed. Through research, we found that there is embeddedness, that is, the relevance, between society support networks, between society discussion networks, and between society support networks and society discussion networks. At the same time, in the athletes’ (...) social support network and social discussion network, some athletes have no contact with other players; they have no “power” in the group as well, so it is difficult to obtain network resources. We also found that there are small-world characteristics in the social network of Chinese professional athletes. The above findings will provide a deeper understanding of the peculiarities of athlete groups and have certain practical significance for improving athletes’ daily training and life management conditions. (shrink)

In response to the lack of research on the online social network structure of athletes, elements of research on the online social network structure of athletes were constructed based on the whole network perspective and through the study of the characteristics of the whole online social network structure of athletes, in order to provide reference for the physical and mental health development of athletes from a new perspective. Data were collected through questionnaires, and several software programs were used to preprocess (...) and analyse the collected data. Through the analysis of the online whole network structure, it was found that the network density of the online support network was generally greater than that of the online discussion network, and athletes still showed stronger practical support demands and behaved more rationally in the process of training and learning life, while from the perspective of the relationship structure, the athletes’ family and classmates’ online support is weaker than that in previous studies; in terms of the whole network, strong relationships still dominate in this population, while attention should be paid to the impact of weak relationships. (shrink)

The lifetime prevalence of major depressive disorder in adolescents is reported to be as high as 20%; thus, MDD constitutes a significant social and public health burden. MDD is often associated with nonsuicidal self-injury behavior, but the contributing factors including cognitive function have not been investigated in detail. To this end, the present study evaluated cognitive impairment and psychosocial factors in associated with MDD with NSSI behavior. Eighteen and 21 drug-naïve patients with first-episode MDD with or without NSSI and 24 (...) healthy control subjects were enrolled in the study. The Hamilton Anxiety Scale, Hamilton Depression Scale, Adolescent Self-injury Questionnaire, Beck Scale for Suicide Ideation–Chinese Version, Shame Scale for Middle School Students, Sensation Seeking Scale and Childhood Trauma Questionnaire were used to assess depression-related behaviors, and event-related potentials were recorded as a measure of cognitive function. The latency of the N1, N2, P3a, P3b, and P50 components of ERPs at the Cz electrode point; P50 amplitude and P50 inhibition showed significant differences between the 3 groups. CTQ scores also differed across three groups, and the NSSI– and NSSI+ groups showed significant differences in scores on the Shame Scale for Middle School Students. Thus, cognitive function was impaired in adolescents with MDD with NSSI behavior, which was mainly manifested as memory decline, attention and executive function deficits, and low anti-interference ability. We also found that childhood abuse, lack of social support, and a sense of shame contributed to NSSI behavior. These findings provide insight into the risk factors for MDD with NSSI behavior, which can help mental health workers more effectively diagnose and treat these patients. (shrink)

This chapter contains section titled: Decent Peoples The Idea of Toleration The Cosmopolitan Critique Intervention and Cosmopolitanism Acknowledgments Notes.

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。.

IntroductionThe various special concerns and commitments that individuals ordinarily have, for example towards family members, friends, and possibly compatriots, present an interesting challenge for justice. Justice, after all, is said to be blind and imposes demands on persons that ought to be impartial, at least in some respects, to personal ties and relationships. Yet individual special concerns are obviously of moral importance and are deeply valued by participants in these relationships. Thus any conception of justice to be plausible has to (...) be able to accommodate to some extent the various types of valuable and valued special concern characteristic of ordinary social life. In particular, it is important to see how the impartial demands of justice can be maintained while accommodating special concern. (shrink)

Most people would not associate Confucian philosophy with contemporary education. After all, the former is an ancient Chinese tradition and the latter is a modern phenomenon. But this book shows otherwise, by explaining how millennia-old Confucian ideas and practices can inform, inspire and improve teaching and learning today. Drawing upon major Confucian texts such as the Analects and Mencius, as well as influential thinkers such as Confucius, Zhu Xi and Empress Xu, the various chapters address current educational issues and challenges (...) such as the following: How can humanity resolve the climate emergency? What (more) should schools do to promote education for girls? Is there more to lifelong learning than just skills upgrading? Is teacher-centred education really bad? What is missing in the existing frameworks on 21st century competencies? What new initiatives are needed to champion sustainable development? Confucian Philosophy for Contemporary Education answers the above questions and more by presenting a Confucian model of education. The author describes a Confucian school where Dao - a shared vision of human excellence - is realised through an inclusive, mindful, learning-centred and ultimately humanising form of education. This book is a useful resource for academic researchers, educators, students and general readers on Confucian philosophy and its continual relevance for present-day education. (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)

This paper explores the ethical and conceptual implications of the findings from an empirical study (reported elsewhere) of decision-making capacity in anorexia nervosa. In the study, ten female patients aged thirteen to twenty-one years with a diagnosis of anorexia nervosa, and eight sets of parents, took part in semistructured interviews. The purpose of the interviews was to identify aspects of thinking that might be relevant to the issue of competence to refuse treatment. All the patient-participants were also tested using the (...) MacArthur Competence Assessment Tool—Treatment test of competence. This is a formalized, structured, interviewer-administered test of competence, which is a widely accepted clinical tool for determining capacity. The young women also completed five brief, self-administered questionnaires to assess their levels of psychopathology. The issues identified from the interviews are described under two headings: difficulties with thought processing and changes in values. The results suggest that competence to refuse treatment may be compromised in people with anorexia nervosa in ways that are not captured by traditional legal approaches. (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)

On what we may call the institutional approach to justice, the most important duty of justice that individuals have is the duty to establish just institutions when they are absent. How should we understand this institutional duty in relation to more personal moral actions, such as taking direct personal action to mitigate institutional failures? Is this institutional duty a necessary responsibility of justice? Is it sufficient? I will discuss this question in the context of climate change: what responsibilities of justice (...) do individual actors have when their state is not complying with an ideal of just emissions? Do they have the duty to do what they reasonably can to reduce their personal direct emissions, perhaps even picking up the slack of non-compliers? Or is their duty of justice primarily that of doing their part to establish a just regulatory framework? I will examine some options of personal responsibility in response to climate change and argue that the most important duty is that of working to bring about better institutions. Taking direct personal action can be helpful, but not when they distract us from working towards institutional reform. (shrink)

I argue that an account of national responsibility, as both collective and inheritable, that allows for making sense of holding nations responsible as an entity for past international injustices and to make reparations for these injustices is not at odds with the demands of global egalitarianism. A global distributive commitment does not deny this account of national responsibility; to the contrary, we can properly appreciate the scope of national responsibility only in light of what global justice truly demands. Thus while (...) I agree with David Miller that we can hold nations accountable for past international injustices, I do not agree with Miller that this is in tension with global egalitarianism. (shrink)

Liberal nationalism is a boundary‐making project, and a feature of this boundary‐making enterprise is the belief that the compatriots have a certain priority over strangers. For this reason it is often thought that liberal nationalism cannot be compatible with the demands of global egalitarianism. In this essay, I examine the sense in which liberal nationalism privileges compatriots, and I argue that, properly understood, the idea of partiality for compatriots in the context of liberal nationalism is not at odds with global (...) equal concern for all persons. In particular, I argue that the three central goals and aspirations of liberal nationalism—promoting individual autonomy and cultural identity, the realization of deliberative democracy, and the aspiration for social justice within the state—do not entail or require a form of compatriot partiality that is inconsistent with the demands of global egalitarian justice. (shrink)

I outline what I call a relational account of toleration. This relational account helps explain the apparent paradox of toleration in that it involves two competing moral stances, of acceptance and disapproval, towards the tolerated. It also helps clarify the way toleration is a normative ideal, and not a position one is forced into out of the practical need to accommodate or accept. Specifically, toleration is recommended out of respect for that which the tolerant agent also disapproves of. This combination (...) of respect entangled with disapproval results from two different evaluative perspectives of the tolerant agent. The relational account explains how an agent can hold these competing evaluative perspectives. I also discuss the proper scope of state toleration under this relational account. (shrink)

This article engages the views of PRC Confucian scholars who responded to the United States Supreme Court Justice Anthony Kennedy's citing of Confucius in his majority opinion on same-sex marriage in 2015. It questions their separation of tolerance for homosexuality from legalization of same-sex marriage and argue that tolerance is not enough. The arguments in the mainland Confucian discourse about same-sex marriage highlights the historical and persistent entanglement of Confucianism with patriarchy. Instead of reviving traditional patriarchal society, further entrenching and (...) increasing gender inequality, contemporary Confucianism could shape its own unique modern society that aspires to (and hopefully one day achieving) gender equality together with sexual inclusivity by deconstructing the patriarchal Confucian family and reconstructing a different Confucian family ideal. Accepting same-sex marriage would lend weight to the latter, and there are Confucian reasons for legalizing same-sex marriage and recognizing its ethical value. (shrink)

Philosophy of dialectical materialism and logic.

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

Using both Confucian texts and the work of American pragmatist John Dewey, this book offers a distinctly Confucian model of democracy.

Regards inquiets est une somme de réflexions qui s'échelonnent sur de nombreuses années. Elles témoignent avant tout d'un souci de clarté sur ce qui se dit, se pense, se débat sur cette place publique mondiale que sont les médias, sans pourtant prétendre y mêler sa voix. L'auteur a vu naître l'écologie et a appris à la prendre au sérieux. Il a vu s'effondrer la superstructure religieuse de notre civilisation. Il continue à penser que rien ne pourra la remplacer, que la (...) paix des religions est une condition essentielle du développement du monde, et que la démocratie est source de trop d'illusions pour que l'on puisse en faire une manière de modèle platonicien, de validité planétaire. L'auteur a vu le pouvoir du virtuel menacer d'obsolescence le réel, qui pourtant permet encore de penser à un ordre créé, incontournable et incomparable. Il croit à des valeurs jugées obsolètes et ne craint de se faire juger de réactionnaire, car il admet qu'il n'y a de vrai progrès que là où de nouvelles forces sont puisées au fondement des choses. La lucidité critique est la lumière dans laquelle il a rédigé ces pages. (shrink)

Le visage d'Edith Stein a disparu dans le martyre qu'elle subit à Auschwitz le 9 août 1942. Depuis lors, ses différents biographes ont tenté de recomposer les éléments de sa vie et de sa personnalité à partir d'une facette de sa personnalité. Edith Stein philosophe, Edith Stein carmélite, Edith Stein féministe: les approches se succèdent et esquissent les différents traits d'un visage dont l'unité demeure cachée dans le secret d'une destinée. Dans ce livre, Philibert Secretan propose une approche synchronique d'Edith (...) Stein. "Le portrait que je propose ici s'organise autour de trois données de fait : la conversion du judaïsme au christianisme ; le passage de la phénoménologie à la sagesse philosophique ; l'entrée au Carmel. Autant de faits qu'il s'agit de traiter non plus en diachronie, comme autant d'étapes d'une existence étalée dans le temps, mais en synchronie, comme autant de strates d'une personnalité dans laquelle continuent à résonner des échos de ces moments constitutifs de son être singulier". En conclusion, Philibert Secretan s'attache à montrer comment la vertu d'obéissance - à la vérité vue par l'intelligence jusqu'à la volonté de Dieu, de l'université au Carmel - unifie les strates qui constituent la personnalité d'Edith Stein. Un livre de vie. Un testament aussi, de celui qui sur le conseil de Paul Ricoeur a introduit la pensée d'Edith Stein en France. (shrink)

In the 1920s, John Dewey's followers in China, led by his student Hu Shih, attempted to put his pragmatism into practice in their quest for democracy. This essay compares Hu Shih's thought, especially his emphasis on pragmatism as method, with Dewey's philosophical positions and evaluates Hu's achievement as a pragmatist in the context of the tumultuous times he lived in. It assesses Hu's claim that the means to democracy lies in education rather than politics, since democracy as a way of (...) life requires a cultural renewal beyond institutional changes. It argues that a problem‐centered approach to social change does not preclude radical action, even revolution. But pragmatism is against gratuitous use of violence in the service of wholesale and abstract ideals advocated by various “isms.” While Hu's experiment of democracy in China is a significant episode in the history of pragmatism, its “failure” does not prove that there are inherent flaws in the pragmatist method, that pragmatism is unviable for China. The failure needs to be understood in the context of the pragmatist conception of experiment, in which failures are to be expected; what is important is to learn from them to achieve better results in the next stage of inquiry. Hu Shih's pragmatism contains lessons for pragmatists and for those interested in the continued quest for democracy in China—the experiment continues. (shrink)

Since the official history-writing is a defining aspect for the formation and consolidation of nation-states, it is crucial to explore the attempts to legitimize particular discourses regarding historical atrocities. The selective representations of the past, in this regard, contradict counter-memories and propagate hegemonic patterns of remembrance and/or forgetting of past crimes. This article accordingly addresses how the representations of counter-memories as threats to national security and the silencing of gender-specific experiences and remembrances by sanctioned historical narratives become manifest in the (...) history-making of the Turkish nation-state. By focusing on the Holocaust and the Armenian Genocide as two cases of crimes against humanity, it is intended to discuss the shifting positions and roles that the Turkish state adopts in the remembering and forgetting of historical offences. The article argues that through prioritizing national security and national interests, the securitization of memory reconstructs collective traumas of distinct ethnic and religious groups on the basis of a nation-state’s perceived internal and external threats. It also claims that the competing voices of women and their distinct experiences and patterns of remembrance and forgetting past atrocities are suppressed for the sake of the preservation of national security. By incorporating the issue of gender into the debate on the securitization of memory, this article elucidates the mismatch between positions of femininity and masculinity within the official national historiography of the Turkish state. (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)

Pourquoi ajouter un ouvrage à tant d'autres qui saluent la mémoire et commentent l'oeuvre d'Edith Stein? Philosophe allemande de l'école phénoménologique (1891-1942), juive convertie au catholicisme et entrée au Carmel, elle laisse une oeuvre universitaire et spirituelle d'une rare densité. Philibert Secretan, portant le souci d'une philosophie chrétienne, a traduit et commenté de nombreux textes philosophiques, notamment d'auteurs allemands et espagnols. Profondément marqué par la pensée d'Edith Stein, il y discerne comme constantes la réflexion, l'élucidation, et la mise en forme (...) intellectuelle du "monde vécu". C'est cette constante application à penser qu'il a suivie à travers divers champs : celui des sciences (naturelles et humaines) interrogées sur leurs méthodes, celui de la politique et du droit, celui de l'éducation, celui d'une métaphysique réactualisée, et celui de la mystique invoquée au-delà de tout psychologisme et de toute émotivité irrationnelle. Cet ouvrage évoque l'apport d'Edith Stein aux débats actuels sur l'écologie, le féminisme, et la laïcité de l'Etat. Il alerte sur la valeur essentielle de la patience et du goût du silence. (shrink)

This essay argues two main points by analyzing Sengzhao’s contentions regarding several basic Buddhist concepts such as emptiness, being, and nonbeing. First, Sengzhao synthesizes Daoist methods of argumentation into his description of the middle path and other Buddhist concepts. Second, he revives Daoist concepts, giving them Buddhist meaning and expressing them in Buddhist terms. In the process, he consciously differentiates Madhyamika Buddhism from earlier Buddhism as understood from a Daoist perspective, such as the teachings of the School of Original Non-Being (...) and the School of No-Mind. However, because his understanding of the middle path is not sufficiently deep, he wavers between Buddhist and Daoist understandings of terms such as prajñā and nirvāṇa, rest and movement, and name and reality. Despite these inconsistencies, his discourse, as the first attempt to differentiate Madhyamika from Daoism, is still a milestone in the development of Chinese Buddhism and has exerted a far-reaching influence on later generations. (shrink)