Previous research has shown implicit semantic processing of faces or pictures, but whether symbolic carriers such as words can be processed this way remains controversial. Here we examine this issue by adopting the continuous flash suppression paradigm to ensure that the processing undergone is indeed unconscious without the involvement of partial awareness. Negative or neutral words projected into one eye were made invisible due to strong suppression induced by dynamic-noise patterns shown in the other eye through binocular rivalry. Inverted and (...) scrambled words were used as controls to provide baselines at orthographic and feature levels, respectively. Compared to neutral words, emotion-described and emotion-induced negative words required longer time to release from suppression, but only for upright words. These results suggest that words can be processed unconsciously up to semantic level since under interocular suppression completely invisible words can lead to different processing speed due to the emotion information they carry. (shrink)

This paper investigates a first-order extension of GL called \. We outline briefly the history that led to \, its key properties and some of its toolbox: the \emph{conservation theorem}, its cut-free Gentzenisation, the ``formulators'' tool. Its semantic completeness is fully stated in the current paper and the proof is retold here. Applying the Solovay technique to those models the present paper establishes its main result, namely, that \ is arithmetically complete. As expanded below, \ is a first-order modal logic (...) that along with its built-in ability to simulate general classical first-order provability―"\" simulating the the informal classical "\"―is also arithmetically complete in the Solovay sense. (shrink)

本書分為思維與語言關係研究、認識與真理關係探析、學術研究與學術創新三大專題，書中從發生學的視角提出了人類思維的發生先於語言的獨到見解，進而闡明了語言對人類思維發展的促進作用；探討了真理與認識的關係和真 理有無階級性問題。闡明了真理，包括相對真理均不包含錯誤。用真理的科學性論證了任何真理，包括社會科學的真理都沒有階級性；從哲學的角度論述了獨立思考之于學術創新的重大意義。.

This book responds to the need to help Christians in Asia find a biblical response to pressures in the marketplace. It takes seriously both Scripture and the context Asian Christians function in. It contains a theological framework for grappling with real-time problems, responses from theologians, and actual case studies from the marketplace.

Noted logician and philosopher addresses various forms of mathematical logic, discussing both theoretical underpinnings and practical applications. After historical survey, lucid treatment of set theory, model theory, recursion theory and constructivism and proof theory. Place of problems in development of theories of logic, logic’s relationship to computer science, more. Suitable for readers at many levels of mathematical sophistication. 3 appendixes. Bibliography. 1981 edition.

In this paper I argue that Leibniz's ethics is a kind of virtue ethics where virtues of the agent are explanatorily primary. I first examine how Leibniz obtained his conception of justice as a kind of love in an early text, Elements of Natural Law. I show that in this text Leibniz's goal was to find a satisfactory definition of justice that could reconcile egoism with altruism, and that this was achieved through the Aristotelian virtue of friendship where friends treat (...) each other as “other selves.” Following this decisive moment, Leibniz adopted an Aristotle‐inspired ethical framework where the virtuous agent is central for moral evaluations. I then show that, despite certain developments, Leibniz's ethics retained this essential feature throughout his career. In Leibniz's later writings, God constitutes the foundation of the moral realm, and the fundamental moral endeavor of human beings consists in the imitation of God. (shrink)

In this paper I argue that there is a structural parallelism between law and physics in Leibniz since his early years, which has significant influence on the formation of his views. I start by examining Leibniz's early physical system and an analogy with juridical laws that he uses to explain the structure of physical laws. Then, I argue that this analogy stems from an envisioned parallelism between law and physics. Finally, I illustrate the significance of this legal-physical parallelism by arguing (...) that it underlies some of Leibniz's mature views. Most importantly, I argue that the parallelism explains the origin of architectonic principles or optimality principles in Leibniz's mature physics. (shrink)

Naming or names (ming 名) is one of the key concepts in Daodejing (道德經). According to a popular understanding, names in Daodejing correspond to features (xing 形) of things; ordinary things have names, but Dao is featureless and nameless. What is missing, however, is atheory of the relationship between names and features explaining why ordinary things have names but Dao does not. In this paper, I develop a theory of names in Daodejing that explains how names relate to things and (...) their features. According to this theory, a name corresponds to a feature that is shared by a group of things, and names provide identity conditions for individuating ordinary things. Further, this theory implies that the various descriptions of Dao in Daodejing do not include names; therefore, talking about Dao while insisting that it is unnamable is not committed to any paradox. (shrink)

The current study aims to separate conscious and unconscious behaviors by employing both online and offline measures while the participants were consciously performing a task. Using an eye-movement tracking paradigm, we observed participants’ response patterns for distinguishing within-word-boundary and across-word-boundary reverse errors while reading Chinese sentences . The results showed that when the participants consciously detected errors, their gaze time for target words associated with across-word-boundary reverse errors was significantly longer than that for targets words associated with within-word-boundary reverse errors. (...) Surprisingly, the same gaze time pattern was found even when the readers were not consciously aware of the reverse errors. The results were statistically robust, providing converging evidence for the feasibility of our experimental paradigm in decoupling offline behaviors and the online, automatic, and unconscious aspects of cognitive processing in reading. (shrink)

Abstract: This paper examines two fundamental claims by Michel Henry on his philosophy’s relationship with classical phenomenology (Husserl and Heidegger) and Christianity. It shows in what way Henry’s phenomenology is the radicalization and absolutization of classical phenomenology: pure phenomenological truth is the identification of appearing and what appears rather than the separation of the two. According to Henry, his notions of life and truth is fully in accordance with Christianity’s Revelation of God. In the last part, the paper challenges Henry’s (...) claim that his phenomenology is a Christian philosophy from a Kierkegaardian point of view and argues that Henry’s phenomenology is, as a matter of fact, a philosophy without Christ. Contrary to a popular viewpoint that Michel Henry is a Christian thinker of our age, I would argue that Henry’s concept of God and Christ is essentially a scholarly philosophical invention. If Henry’s philosophy is an absolute and ultimate form of phenomenology, then it is reasonable to draw a conclusion that Christ as the Truth of Christianity is outside the boundary of phenomenology. (shrink)

本辑五篇论文从不同方面涉及逻辑与形而上学。编辑之初衷,并非务多求全,成一系列之论述;而是采撷英华,以期引研究之注意.

In the dissertation I have presented a historical, comparative, and systematic study on the issue of the relation between aesthetic subjects and ethical subjects by focusing on the philosophers Lao-zi, Zhuang-zi, Mencius, Tu Wei-ming, Heidegger, Derrida, Foucault, and Levinas. By "aesthetic" I mean "amoral" in the Kierkegaardian sense, and by "ethical" I mean care and compassion for others in the Levinasian sense. The dissertation is correspondingly divided into two parts: "Part : Aesthetic Subjects," and "Part : Ethical Subjects." In Part (...) I, I argue that in Lao-zi and Zhuang-zi there is a tranquil poetic-religious-aesthetic subject, in Heidegger a heroic-existential-aesthetic subject and a poetic-aesthetic subject , and in Confucianism a metaphysical-moral-aesthetic subject. In Part II, one can see that in Derrida there is an ethical-religious subject, in Foucault, an ethical-political subject, and in Levinas, a pious religious-ethical subject. ;By investigating, interpreting and comparing three kinds of ethics, metaphysical moral theory, originary ethics, and postmodern ethics, I try to provide an answer to the question asked by contemporary philosophers "Who comes after the subject?" The subject, as I understand it, means the subject of representation, the metaphysical subject. This subject is essentially aesthetic. The end of the subject is my starting point. The central theme of my present study is that an ethical subject is possible only on the condition that it is first a situated subject. However, this does not mean that a situated subject is necessarily an ethical one. After the death of the subject there are at least two possibilities of being a situated subject, the aesthetic one and the ethical one: for example, the Nietzschean subject in early Derrida and the Levinasian subject in later Derrida respectively. ;My conclusion is that if the subject in "Who comes after the subject?" is a knowing subject, then in postmodern ethics, the subjectivity of the subject is constituted in its ethical responsibilities. (shrink)

本书从研究王朝闻审美关系思想出发,分析其美学研究形而下的方法论特征及其优势,梳理其从匡正艺术审美关系特征走向构建人生审美关系的学术历程,诠释其审美关系论的基本内容.

How vertebrates evolved different traits for acid excretion to maintain body fluid pH homeostasis is largely unknown. The evolution of Na+/H+ exchanger (NHE)‐mediated NH4+ excretion in fishes is reported, and the coevolution with increased ammoniagenesis and accompanying gluconeogenesis is speculated to benefit vertebrates in terms of both internal homeostasis and energy metabolism response to acidic stress. The findings provide new insights into our understanding of the possible adaptation of fishes to progressing global environmental acidification. In human kidney, titratable H+ and (...) NH4+ comprise the two main components of net acid excretion. V‐type H+‐ATPase‐mediated H+ excretion may have developed in stenohaline lampreys when they initially invaded freshwater from marine habitats, but this trait is lost in most fishes. Instead, increased reliance on NHE‐mediated NH4+ excretion is gradually developed and intensified during fish evolution. Further investigations on more species will be needed to support the hypothesis. Also see the video abstract here https://youtu.be/vZuObtfm-34. (shrink)

Detailed summary in vernacular field only.

This paper aims both to tackle the technical issue of deciphering Hobbes’s derivation of the sine law of refraction and to throw some light to the broader issue of Hobbes’s mechanical philosophy. I start by recapitulating the polemics between Hobbes and Descartes concerning Descartes’ optics. I argue that, first, Hobbes’s criticisms do expose certain shortcomings of Descartes’ optics which presupposes a twofold distinction between real motion and inclination to motion, and between motion itself and determination of motion; second, Hobbes’s optical (...) theory presented in Tractatus Opticus I constitutes a more economical alternative, which eliminates the twofold distinction and only admits actual local motion, and Hobbes’s derivation of the sine law presented therein, which I call “the early model” and which was retained in Tractatus Opticus II and First Draught, is mathematically consistent and physically meaningful. These two points give Hobbes’s early optics some theoretical advantage over that of Descartes. However, an issue that has baffled commentators is that, in De Corpore Hobbes’s derivation of the sine law seems to be completely different from that presented in his earlier works, furthermore, it does not make any intuitive sense. I argue that the derivation of the sine law in De Corpore does make sense mathematically if we read it as a simplification of the early model, and Hobbes has already hinted toward it in the last proposition of Tractatus Opticus I. But now the question becomes, why does Hobbes take himself to be entitled to present this simplified, seemingly question-begging form without having presented all the previous results? My conjecture is that the switch from the early model to the late model is symptomatic of Hobbes’s changing views on the relation between physics and mathematics. (shrink)

WANG Bi 王弼 develops a metaphysic of Dao 道 in his Commentary on Laozi and “The Structure of Laozi’s Subtle Pointers.” I summarize this metaphysic as the following thesis: Dao is featureless and is the ultimate reason why the myriad things exist and are the ways they are. I develop a systematic account of this thesis: I provide an interpretation of the featurelessness of Dao and show how Dao’s featurelessness relates to its fundamental explanatory role as the ontological ground for (...) the myriad things. (shrink)

Since the rise of modern natural science there has been deep tension between the conceptual and the natural. Wittgenstein's discussion of how we learn a sensation-language contains important resources that can help us relieve this tension. The key here, I propose, is to focus our attention on animal nature, conceived as partially re-enchanted. To see how nature, so conceived, helps us relieve the tension in question, it is crucial to gain a firm and detailed appreciation of how the primitive-instinctive, a (...) central part of animal nature, actually serves the conceptual. I offer such an appreciation by closely examining §244 of the Philosophical Investigations and Peter Winch's discussion of it. The general aim is to bring out a certain kind of Wittgensteinian “naturalism”, a “naturalism” that is fully alive to the rootedness of conceptuality in nature. A concomitant aim is to illustrate the truth of Wittgenstein's saying that in philosophy one often has to pay close attention to details. (shrink)

In a much-revised version of his 1980 doctoral dissertation in the history of science for Princeton University, Kim (history and philosophy of science, Seoul National U.) examines the knowledge about the natural world that informed Chu Hsi's renowned neo-Confucian synthesis. He sets out his basic concepts, reviews his understanding of the world, and examines the relationship between the two. He includes an extensive glossary with the English meaning and the Chinese characters. Annotation copyrighted by Book News Inc., Portland, OR.

The search for new ideas often frustratingly cycles back to old ones, a phenomenon known as fixation. Recent research has shown ways to kick‐start finding new uses for familiar objects, a prototypical creativity task: wandering in the mind or the world or working on a messy desk. Those techniques seem to succeed by helping break fixation, but do not guide the search for new ideas. The perspective‐taking or human‐centric or empathic mindset championed by many in HCI and in design firms (...) does provide a search strategy. We compared the mind‐wandering mindset to a perspective‐taking mindset, the latter priming thinking of ways that people in different roles (gardener, artist, etc.) might use the objects. In two studies, the Perspective‐Taking mindset yielded more ideas and more original ideas than Mind‐Wandering, which did not differ from a No‐Mindset control. Original ideas came late, rewarding persistence. The perspective‐taking mindset is productive for problem‐solving, forecasting, and social interactions as well as innovation. (shrink)

In the present research, based on the game research paradigm, the research tools are the dictator game and the trust game, and the research objects are Chinese university students. We adopt 2 × 2 between-subjects design experiment to investigate the influence of social class on university students’ prosocial behavior. Across the experimental study, we find that in the two situations of dictator game and trust game, self-social class has no significant influence on university students’ prosocial behavior; in the situation of (...) dictator game, target social class has a significant influence on university students’ prosocial behavior, and it is regulated by self-social class. Under the condition of low self-social class, the higher the target social class, the more prosocial behavior of university students, which confirms the perspective of status and negates “if you are poor, you will be good for yourself.” Under the condition of high self-social class, the lower the target social class, the more prosocial the behavior of university students, which confirms the perspective of fairness and echoes “if you are good, you will be good at the world”; in the context of the trust game, target social class has a significant influence on university students’ prosocial behavior, and there is no interaction effect with self-social class. (shrink)