本书是一部表现孔子一生事迹的连环图画,共收录了“二龙五老图”、“空中奏乐图”、“同车次乘图”、“问津图”、“去鲁图”、“退修琴书图”等39幅作品。.

Current methods of chaos-based action recognition in videos are limited to the artificial feature causing the low recognition accuracy. In this paper, we improve ChaosNet to the deep neural network and apply it to action recognition. First, we extend ChaosNet to deep ChaosNet for extracting action features. Then, we send the features to the low-level LSTM encoder and high-level LSTM encoder for obtaining low-level coding output and high-level coding results, respectively. The agent is a behavior recognizer for producing recognition results. (...) The manager is a hidden layer, responsible for giving behavioral segmentation targets at the high level. Our experiments are executed on two standard action datasets: UCF101 and HMDB51. The experimental results show that the proposed algorithm outperforms the state of the art. (shrink)

Both an emphasis on logic and an emphasis on rhetoric lead to a kind of care for language. However, in early Greece this care for language through the lens of logic manifested in the drive to ‘get it right’, whereas in early China the care for language manifested in the pervasive concern for zhengming, for using names properly. For the early Chinese thinkers, especially the early Confucians, this was not predominantly a linguistic affair—zhengming is a key component of (...) moral cultivation. As we explore the ethical import of Confucian role ethics, we need to pay attention to the philosophical vocabulary of this worldview and to how our understanding of these crucial terms changes if persons are seen as relational—a central premise of Confucian role ethics. In this essay I argue against reading zhengming as fagu, merely a conservative retrieval of historical meaning, as suggested by the political philosopher Hsiao Kung-chuan, among others. Instead, I argue for three theses: (1) although stubbornly persistent, ‘rectification of names’ is not an adequate translation for zhengming; (2) the conservative reading of zhengming is problematic and needs to be rethought as an hermeneutic process intersecting past meanings, present circumstances, and future possibilities; and (3) zhengming is, in an important sense, the ‘art’ of Confucian role ethics, for achieving moral competency in this tradition is a matter of constantly revising one's roles and relationships. (shrink)

This paper challenges the view of several interpreters of Xunzi regarding the status of names, ming. I will maintain that Xunzi's view is consistent with the activity we see not only in his own efforts to influence language, but those of Confucius as well. Based on a reconsideration of translations and interpretations of key passages, I will argue that names are regarded neither as mere labels nor as indicating a privileged taxonomy of the myriad phenomena. Rather, Xunzi conceives them as (...) constructs designed to facilitate social goals. Finally, I will suggest an alternative to overly simplistic understandings of how appropriate names are fashioned and of who is responsible for their form. (shrink)

The common approach to discussing Confucius’ advocacy of “correction of names” is to join the current academic debate about its meaning, usually in philosophical terms. Rather than joining in, however, this article describes the debate itself as a historically situated discourse largely dating from the early Republican era. I argue that Hu Shi 胡適 played a crucial but largely forgotten role in the creation of this discourse. While the core of the current discourse on zhengming consists of views that (...) can be traced to him, this discourse is nowadays often regarded as fact rather than a specific interpretation. By forgetting the historicity of this interpretation, academic reflection risks ossification and the loss of its critical spirit. The mere repetition of Hu Shi’s discourse is also contrary to his own spirit, which sought to call into question established views. (shrink)

From the ‘DuPont factory’ case in China, one can see that contemporary ecology is faced with two underlying problems: A lack of responsibility toward the environment beyond being economically profitable, and a lack of care for what is outside of one’s immediate environment. For the purpose of confronting these two problems, I suggest two Confucian concepts: 1. zhengming 正名 and 2. datong 大同 . These two concepts can be used to develop an environmental ethics and thus play a crucial (...) role in solving the two above-mentioned problems. Zhengming is originally a political concept that was put forward by Confucius. According to this concept, everyone should fulfill their duty to the utmost in accordance with their individual roles. Datong is Confucius’ political ideal and emphasizes gong 公 as a spirit for caring for tian xia 天下 . A Confucian-style harmonious society is achieved by ‘letting every being manifest its mandate to the full’ (ge jin xing .. (shrink)

By examining fundamental Confucian concepts -- zhengming, ren, li, xiao, shu and dao -- the essay demonstrates that Confucian ways of thinking do not always fit neatly into categories such as 'moral' or rights'. The author provides a positive interpretation of certain Confucian ideas including: the concept of a person as a self- in- relation; the notion of responsibility as particularistic and dependent upon the kinds of relationships one has and the social positions one occupies; and the view of (...) the moral community as comprised by selves- in- relation who are reciprocally connected and who share similar ideals and forms of life. (shrink)

Challenges the idea held by many prominent twentieth-century Sinologists that early China experienced a “language crisis.” Jane Geaney argues that early Chinese conceptions of speech and naming cannot be properly understood if viewed through the dominant Western philosophical tradition in which language is framed through dualisms that are based on hierarchies of speech and writing, such as reality/appearance and one/many. Instead, early Chinese texts repeatedly create pairings of sounds and various visible things. This aural/visual polarity suggests that texts from early (...) China treat speech as a bodily practice that is not detachable from its use in everyday experience. Firmly grounded in ideas about bodies from the early texts themselves, Geaney’s interpretation offers new insights into three key themes in these texts: the notion of speakers’ intentions (yi), the physical process of emulating exemplary people, and Confucius’s proposal to rectify names (zhengming). Jane Geaney is Professor of Religious Studies at the University of Richmond and the author of On the Epistemology of the Senses in Early Chinese Thought. (shrink)

In contrast to the traditional and ordinary interpretation of Xunzi’s theory of human nature, which considers Xunzi’s theory as claiming that human nature is bad or evil, this article aims at, first, arguing that the interpretation is wrong or at least incomplete and, second, constructing a new interpretation that, according to Xunzi’s text, there are some factors in human nature that are able to promote good behaviors. I shall demonstrate that some major paragraphs in Xunzi’s text were misinterpreted and misarranged, (...) analyze that the word wei in the chapter of “Zhengming” has two different but related senses, one of which designates some of the potential capacities of human nature, and argue that the 23 words in the chapter of “Rongru” should not be deleted as redundant, as was done by the two famous philologists in Qing dynasdy, Wang Niansun and Wang Xianqian. (shrink)

Abstract:With the development of literati gardens during the Ming dynasty (1368–1644), the layout and design level of gardens reached an unprecedented height. As the representative of Suzhou gardens, The Humble Administrator's Garden (Zhuozhengyuan, 拙政园, 1530) has unique natural conditions and mature garden design, and its water management art is particularly exquisite. The best-preserved graphic information of The Humble Administrator's Garden are the poems and paintings by Wen Zhengming (文徵明, 1470–1559), including Thirty-One Scenes of The Humble Administrator's Garden (拙政园三十一景图, 1533), (...) thirty landscape poems, and the biography Wang's Humble Administrator's Garden (王氏拙政园记, 1533). As the research object, this article aims to restore the image of The Humble Administrator's Garden by analyzing the water scene of the garden, summarizing its water technique and art, and extracting "Source of inflowing water" (为有源头活水来), "Esteem the mountain, revere the water, imitate the heaven and earth" (敬山畏水, 象天法地), "Fusion of the imitation of nature and the subjective ideas of the artist" (外师造化, 中得心源), and "Free and unfettered, enjoy the joy of leisure" (逍遥自得, 享闲居之乐) as the water aesthetic thoughts of the garden. In addition, this article provides some reference for the current landscape design. (shrink)

How should we understand the Confucian doctrine of the rectification of names (zhengming): what does it mean that an object’s name must be in accordance with its reality, and why does it matter? The aim of this paper is to answer this question by advocating a novel interpretation of the later Confucian, Xunzi’s account of the doctrine. Xunzi claims that sage-kings ascribe names and values to objects by convention, and since they are sages, they know the truth. When we (...) misuse names, we are departing from a sagely convention of naming. As sagely convention determines moral truth, departure from the linguistic convention of the sages is a departure from moral truth. On my interpretation of Xunzi, the rectification of names is not a doctrine about what is true, but a doctrine about how we aim at truth. We are aiming at descriptive truth when our language conforms to the correct name of an object according to what I call ‘Confucian conventionalism’. When we correctly aim at descriptive truth we can aim at moral truth. Therefore, I claim that the doctrine of the rectification of names is concerned with discerning the literal accordance of language with an object (what is descriptively, linguistically true), to determine what is normatively, or morally, true. According to Xunzi, moral truth is grounded in linguistic truth. (shrink)

In contrast to the traditional and ordinary interpretation of Xunzi’s theory of human nature, which considers Xunzi’s theory as claiming that human nature is bad or evil, this article aims at, first, arguing that the interpretation is wrong or at least incomplete and, second, constructing a new interpretation that, according to Xunzi’s text, there are some factors in human nature that are able to promote good behaviors. I shall demonstrate that some major paragraphs in Xunzi’s text were misinterpreted and misarranged, (...) analyze that the word wei (artifice) in the chapter of “Zhengming” has two different but related senses, one of which designates some of the potential capacities of human nature, and argue that the 23 words in the chapter of “Rongru” should not be deleted as redundant, as was done by the two famous philologists in Qing dynasdy, Wang Niansun and Wang Xianqian. (shrink)

This essay analyzes how the zhengming 正名 theory of Confucius is linked to the problem of “observances of form” in light of the methodology of Confucian aesthetics. This essay argues that the “name-shape” combination in the zhengming paradigm is ultimately connected with the “name-role” combination. The “name-shape” paradigm continuously maintains and strengthens the “name-role” paradigm. However, the “name-shape” paradigm itself ultimately becomes more meaningful than the “name-role” paradigm. This is because the aesthetic structure that appears peculiar in the (...) Analects constitutes the “name-shape” paradigm. In this aesthetic structure, what is ultimately important is “form.”. (shrink)

Broadly speaking, language is part of a social activity in both Wittgenstein and Xunzi 荀子, and for both clarification of language is central to their philosophical projects; the goal of this article is to explore the extent of resonance and discord that may be found when comparing these two philosophers. While for Xunzi, the rectification of names (zhengming 正名) is anchored in a regard for establishing, propagating, and/or restoring a harmonious social system, perspicuity is for Wittgenstein represented as a (...) philosophical end in itself. The article ventures study in particular the themes of perspicuity and aspect-perception in Wittgenstein together with the topics of correcting names and the cultivation of the heart-mind (xin 心) in the Xunzi. The aspiration of this project is to gain an overview of the role(s) of clarification projects in different philosophical traditions, all while not overlooking the different historical contexts and philosophical ends of these two philosophers. (shrink)

This article explicates Xunzi’s three types of cognitive delusions in Xunzi’s Zhengming Pian. The followings are my conclusions: first, general names such as “a white horse,” “a horse,” “a thief,” and “a man” are thought of as proper nouns because the classic Chinese theory of language concerned pragmatics rather than semantics. Second, classic Chinese epistemology does not address conceptual knowledge or knowledge based on argumentation distinguished from the art of description.Third, Gongsun Long believes in an extreme form of one-name-one-thingism. (...) Fourth, Neo-Moists’ theory of inference is based on intensional contexts. Fifth, Hui Shi’s position presupposes the art of knowing objects before any verbal expression and suggests the arbitrariness in the expressions of known objects. Sixth, Xunzi’s logic and semantics are extensional. (shrink)

This article explicates Xunzi's three types of cognitive delusions in Xunzi's Zhengming Pian. The followings are my conclusions: first, general names such as “a white horse,” “a horse,” “a thief,” and “a man” are thought of as proper nouns because the classic Chinese theory of language concerned pragmatics rather than semantics. Second, classic Chinese epistemology does not address conceptual knowledge or knowledge based on argumentation distinguished from the art of description. Third, Gongsun Long believes in an extreme form of (...) one‐name‐one‐thingism. Fourth, Neo‐Moists' theory of inference is based on intensional contexts. Fifth, Hui Shi's position presupposes the art of knowing objects before any verbal expression and suggests the arbitrariness in the expressions of known objects. Sixth, Xunzi's logic and semantics are extensional. (shrink)