This book explains the general intellectual climate of the early Ch'ing period, and the political and cultural characteristics of the Ch'ing regime at the time. Professor Huang brings to life the book's central characters, Li Fu and the three great emperors - K'ang-hsi, Yung-cheng, and Chien-lung - whom he served. Although the author's main concern is to explain the contributions of Li Fu to the Lu-Wang school of Confucianism, he also gives a clearly written account of the Lu-Wang and (...) Ch'eng-Chu schools from the twelfth century to the eighteenth. In a clear, succinct style, Huang explains the historical differences between the Ch'eng-Chu and Lu-Wang schools without sacrificing the subtleties of either. The book culminates in a discussion of the hero-emperor K'ang-hsi's appropriation of the 'Tradition of the Way' from his intellectual officials, which denied them their traditional role as moral censors and critics of the emperor's exercise of authority. (shrink)

Because the investigation of things and the extension of knowledge is a method of thinking, Ch'eng Tzu dealt with it first. In Erh Ch'eng i-shu [Legacy of the Two Ch'engs], section 25, it is said: "The Ta hsueh [Great Learning] states: A thing has its essentials and nonessentials, an affair has a beginning and an end. Knowledge of what is primary and what is secondary approximates the truth." Ch'eng Tzu maintained that the most important thing in study is to know (...) what is essential and what is nonessential - the beginning and the end. The extension of knowledge lies in the investigation of things; it is essential and constitutes the beginning. Governing the world and the state is nonessential and constitutes the end. Chu Tzu [Chu Hsi] said: "Ch'eng Tzu discussed the theory of the investigation of things in detail." But what is the extension of knowledge and the investigation of things? Chu Tzu maintained that "to investigate" [ko] means "to study thoroughly" [ch'iung]; the term "thing" [wu] means "principle" [li]. To investigate the thing is to study its principle thoroughly. A thorough study of principle leads to an extension of knowledge; without a thorough study there can be no extension. Consequently, he thought that the investigation of things is the beginning of truth and that the student who undertakes the investigation of things is already near the truth. Why? Because the student who undertakes the investigation of things can control his mind completely. Although the key to governing the state and pacifying the world lies in the person — as in the saying "governing the world and the state must begin with the person" — one who would govern the state and pacify the world must first cultivate himself. Cultivating the self is the key to governing the state and pacifying the world, and the means of cultivating the self are the investigation of things, the extension of knowledge, sincere thought, and a correct mind. Perhaps the reader will ask, what the relationship is between cultivating the self, on the one hand, and the investigation of things and the extension of knowledge, on the other hand? Cultivating the self belongs to the realm of ethics; investigating things and the extension of knowledge belong to the realm of knowledge. Given the fact that the cultivation of the self belongs to the realm of ethics and the investigation of things and the extension of knowledge belong to the realm of knowledge, how can an intrinsic relationship between these two dissimilar realms develop? We know that Ch'eng Tzu emphasized two kinds of knowledge, moral knowledge and empirical knowledge. He maintained that if there were only empirical knowledge, there would be only the physical person dependent upon external things without knowing truth. Moral knowledge is true knowledge; therefore, it is necessary to transform empirical knowledge into moral knowledge. Only when external, empirical knowledge and internal, moral knowledge are combined is there true knowledge. But how are empirical knowledge and moral knowledge combined? Chu Tzu elaborated on this point. In the collected writings of Chu Tzu there is an explanation of the couplet "Heaven gave birth to the people/There are things and there are laws" from the Shihching [Book of Poetry]: "Ta ya cheng min." Chu Tzu maintained that in the line "There are things and there are laws" from the Shih-ching, the word "thing" [wu] means "form" [hsing] and the word "laws" [tse] means principle [li]. "Form" is a metaphysical concept, and "law" is what is called metaphysics. Man certainly cannot be without this thing, but unless we understand the "principle" of this "thing," we have no way of knowing whether it conforms to the correct form of life or of deciding the appropriateness of the thing. We must, therefore, seek the principle of this thing. But even if we know the thing and seek its principle, we still have not reached "the limits of the thing"; "the principle of the thing" has not been thoroughly studied and our knowledge of it is not complete. Consequently, we must strive "to reach its limits." This is the meaning of the statement:Only by investigating the thing and arriving at the thing itself can the principle of the thing be known completely. When the principle of the thing is known completely, our knowledge of it is extended and focused. Without obscuration, weaknesses and insurmountable barriers, the intention cannot but be sincere and the mind cannot but be up-right. (shrink)

This study employs an experiment investigating cognitive mapping of fifth-grade children living in a remote village environment, wherein characteristics of the landscape included paths, landmarks, nodes, edges, and districts. Two aspects of analysis were salient in this study. First, important landscape characteristics and their frequency of appearance in the cognitive maps were tabulated and illustrated as a layout map. Second, inaccurate cognitive maps were structurally analyzed to account for any incompleteness, distortions, and augmentation of actual environments found in some map (...) samples. Focus on gender differences in children’s environmental cognition in terms of symbolic representation skills utilized in cognitive mapping is of special interest in this case study. Results confirm Piaget’s theory that older children, aged ten or more, begin to use projective and Euclidean concepts. Furthermore, boys used a greater variety of symbols to represent a particular landscape characteristic, a cultural temple, than did the girls. Finally, we hypothesize that the ‘hunter–gatherer’ social divisions of labor between men and women in the village’s early historical social structure are consequentially related to gender discrepancies in cognitive mapping symbolic representation skills, in non-English-speaking children. (shrink)

End-of-life decision making frequently occurs in the intensive care unit (ICU). There is a lack of information on how a do-not-resuscitate (DNR) order affects treatments received by critically ill patients in ICUs. The objectives of this study were: (1) to compare the use of life support therapies between patients with a DNR order and those without; (2) to examine life support therapies prior to and after the issuance of a DNR order; and (3) to determine the clinical factors that influence (...) the initiation of a DNR order in ICUs in Taiwan. A prospective, descriptive, and correlational study was conducted. A total of 202 patients comprising 133 (65.8%) who had a DNR order, and 69 (34.1%) who did not, participated in this study. In the last 48 hours of their lives, patients who had a DNR order were less likely to receive life support therapies than those who did not have a DNR order. Older age, being unmarried, the presence of an adult child as a surrogate decision maker, a perceived inability to survive ultimate discharge from the ICU, and longer hospitalization in the ICU were significant predictors of issuing a DNR order for critically ill patients. This study will draw attention to how, when, and by whom, critically ill patients’ preferences about DNR are elicited and honored. (shrink)

Assisted reproductive technology treatment tends to involve significant physical and emotional commitments that can impact maternal, infant, and family health and well-being. An in-depth understanding of experiences is necessary to provide adequate support for women and their families during pregnancy and transition to parenthood following ART treatment. The aim of this study was to explore first-time mothers’ experiences of pregnancy and transition to parenthood following successful ART treatment in Taiwan. Twelve first-time mothers who conceived and gave live birth using ART (...) treatment were purposively selected from a fertility centre in Taipei, Taiwan. Women’s experiences in pregnancy and in their transition to motherhood were explored using semi-structured in-depth interviews. All interviews were recorded, transcribed, and analysed using the Colaizzi strategy. The mothers’ accounts reflected three main themes: ‘being different from mothers who became pregnant naturally’, ‘ensuring health and safety of the foetus’, and ‘welcoming new lives with excitement’. The difference mothers felt about themselves was evident in four subthemes: becoming pregnant after a long wait, feeling vulnerable during pregnancy, relying on family’s assistance and support, and worrying about the impact of ART on health. The theme on ‘ensuring health and safety of the foetus’ encompassed three subthemes: activities to protect the unborn baby, monitoring foetal movement constantly to maintain peace of mind, and receiving foetal reduction for the sake of the pregnancy. Narratives around ‘welcoming new lives with excitement’ reflected four subthemes: overcoming hardship for worthwhile results, realising one’s life and dreams, proving to be fertile enough to give birth, and return to normal life track. Findings indicate the need for educational and psychosocial interventions to support women and their families physically and psychologically during ART treatment. The stigma related to infertility and the psychosocial support from family are aspects to consider while planning intervention programmes. (shrink)

Social media users have increased rapidly in recent years; however, most are “silent users” who rarely share information online. To maintain social media companies’ stable operation and development, this research explored the effects of flow experience and identity formation on users’ intrinsic motivation to facilitate aggressive, spontaneous, and habitual participation in virtual communities. A total of 487 valid questionnaires were collected and underwent regression analysis. The results revealed that all three intrinsic motivations had a significant impact on social media participation, (...) with social interaction exerting the strongest influence. Flow experience and identification had significant, partial mediating effects on the relationship between motivation and participation. Several suggestions were provided based on the results to help social media enterprises increase user participation. It is hoped that this research could facilitate in transforming users into habitual participants to keep the operations of the virtual community stable and enduring. (shrink)

This article proposes a moderated mediation model of emotional dissonance. In the model, emotional leadership negatively affects emotional dissonance, which, in turn, negatively affects helping behavior. Furthermore, the negative effect of emotional dissonance is assumed to be moderated by work-family conflict. Direct effects from both emotional leadership and work-family conflict to helping other behavior are also considered. Previous studies have neglected the mechanism of emotional dissonance, but this paper fills the gap with a moderated mediation model of emotional dissonance. This (...) article not only provides an incremental contribution to the emotional dissonance literature but also suggests means by which companies might enhance employe helping behaviors in order to achieve greater organizational efficiency. (shrink)

This article discusses the arguments of chang tsai (1020-1077) against buddhism on the one hand and for reassertion of the confucian ethics on the other, With quotations translated from the chinese texts relevant to the following points: i) chang's criticism of buddhism, Ii) "the western inscription" or hsi ming, Iii) the dual concept of nature or hsing, Iv) man by nature a moral being, V) the problem of evil, Vi) the problem of moral knowledge, And vii) the religious significance (...) of li or rituals. (shrink)

The majority of women who freeze their eggs for non-medical or social reasons, commonly referred to as elective egg freezing (EEF), do not eventually utilize their frozen eggs. This would result in an accumulated surplus of unused frozen eggs in fertility clinics worldwide, which represents a promising source of donation to infertile women undergoing IVF treatment. Rigorous and comprehensive counseling is needed, because the process of donating one’s unused surplus frozen eggs involves complex decision-making. Prospective EEF donors can be broadly (...) categorized into those who have achieved motherhood and those who remained childless and have given up on motherhood aspirations. A two-step systematic counseling protocol is proposed. Firstly, it is imperative to verify and ensure that these women do not want to conceive any children with their surplus frozen eggs before proceeding with further counseling and signing of consent forms. Secondly, various motivating and dissuading factors in the donation of unused surplus frozen eggs should then be comprehensively discussed with egg freezers to facilitate informed decision-making. Key motivating factors for donation include reciprocity in wanting to share the joys of motherhood among egg freezers who already have children, goodwill to help others in need, and avoiding the wastage of surplus frozen eggs after expending so much money, time, and effort. Key dissuading factors include fear of accidental incest between natural and unknown donor-conceived offspring, as well as apprehension of unexpected future contact with unknown donor-conceived offspring due to either donor anonymity being abolished in their jurisdiction or widespread consumer DNA testing. (shrink)

Safeguarding GenAI models against threats and aligning them with security requirements is imperative yet challenging. This chapter provides an overview of the security landscape for generative models. It begins by elucidating common vulnerabilities and attack vectors, including adversarial attacks, model inversion, backdoors, data extraction, and algorithmic bias. The practical implications of these threats are discussed, spanning domains like finance, healthcare, and content creation. The narrative then shifts to exploring mitigation strategies and innovative security paradigms. Differential privacy, blockchain-based provenance, quantum-resistant algorithms, (...) and human-guided reinforcement learning are analyzed as potential techniques to harden generative models. Broader ethical concerns surrounding transparency, accountability, deepfakes, and model interpretability are also addressed. The chapter aims to establish a conceptual foundation encompassing both the technical and ethical dimensions of security for generative AI. It highlights open challenges and lays the groundwork for developing robust, trustworthy, and human-centric solutions. The multifaceted perspective spanning vulnerabilities, implications, and solutions is intended to further discourse on securing society’s growing reliance on generative models. Frontier model security is discussed using Anthropic proposed approach. (shrink)

Xiu zhen xu yu (wai pian) -- Tan Lao sui gan -- Yin shi yang zhen.

Aristotle’s Prior Analytics is probably the earliest existing systematic philosophical writing on a syllogistic system and theory of logic. In this work, Aristotle introduces the categorical syllogistic, consisting of three figures and fourteen valid moods. This paper proposes that Aristotle distinguishes a general notion of syllogisms from a more technical notion of syllogisms. Syllogisms that belong to the categorical syllogistic fall under Aristotle’s technical notion of syllogisms that must satisfy two conditions: (1) a conclusion follows necessarily from the premises, and (...) (2) the premises derive a conclusion that necessarily follows from them in regard to attributing the major extreme to the minor. (shrink)

This work has been selected by scholars as being culturally important, and is part of the knowledge base of civilization as we know it. This work is in the "public domain in the United States of America, and possibly other nations. Within the United States, you may freely copy and distribute this work, as no entity (individual or corporate) has a copyright on the body of the work. Scholars believe, and we concur, that this work is important enough to be (...) preserved, reproduced, and made generally available to the public. We appreciate your support of the preservation process, and thank you for being an important part of keeping this knowledge alive and relevant. (shrink)

The intent of this book focuses on Australia’s First Nations truth, voice, recognition, diversity, and respect. Hope O’Chin explains that knowledge about Australian First Nations culture and learning can be seen through new conceptual lens, which she refers to as an Ontology of Dreaming Hope for Australians. The book proposes to move from ontological propositions embedded in pedagogies and methodologies that center on the relevance of Indigenous epistemes and ways of doing. O’Chin offers a conceptual framing for engaging (...) with Indigenous peoples, and forming communities of belongingness and relationality. She offers suggestions for ways in which art and education can act as ‘healing’ and a way forward towards a more inclusive civil society. Reflexive practice, ethnographic principles, and action research is described in a way that methodologies provide an understanding of a sense of Belonging. O'Chin argues that theoretical research, art, and educational practice can add to the value of determining a strategy of Indigenous art investment within Australia, and to address how art and education can be used to validate contemporary expression of Aboriginality within contemporary Australian society. Ultimately, the book is about Indigenous strengths and what Indigenous ways of being, knowing and doing can offer, and how one might go about honouring and working in this way respectfully. (shrink)

1. 'P'osŭt'ŭ' tamnon ŭi yuryŏngdŭl : aedo ŭi aedo rŭl wihayŏ -- 2. Chwap'a mesiajuŭi ranŭn irŭm ŭi yongmang : 'p'osŭt'ŭ-p'osŭt'ŭ tamnon' ŭi kungnae suyong e taehayŏ -- 3. Sigan kwa chŏngŭi : Penyamin, Haidegŏ, Terida -- 4. Kungmin iranŭn noye : chŏnch'ejuŭijŏk kungmin kukkaron e taehan pip'anjŏk koch'al -- 5. Ŏttŏn sangsang ŭi kongdongch'e : minjok, kungmin kŭrigo kŭ nŏmŏ -- 6. Hanbando p'yŏnghwa ch'eje ŭi (t'al) kuch'uk ŭl wihayŏ : ŭl ŭi minjujuŭi ŭi kwanchŏm esŏ -- 7. P'uk'o (...) wa minjujuŭi : pakkat ŭi chŏngch'i, sinjayujuŭi, taehang p'umhaeng -- 8. Marŭk'ŭsŭ wa Alt'wiserŭ sai ŭi P'uk'o -- 9. (T'al) hyŏndae ihu, Marŭk'ŭsŭjuŭi ihu : Terida, K'ojellek, Ch'ak'ŭrabarŭt'i, kŭrigo kŭ nŏmŏ -- 10. Ch'akch'wi, paeje, rip'ŭrijent'eisyŏn : Marŭk'ŭsŭjuŭi ŭi t'alguch'uk. (shrink)

有品社會是培養出來的！ 自《黃崑巖談教養》一書出版後，黃崑巖就成了「教養的代言人」 在《黃崑巖談有品社會》，他再度從家庭教育、大學教育、醫學教育，乃至中、美、英社會及日常生活來談有教養的社會，不僅借鏡國外良好的典範，也從文化、教育制度上的不同分析國內外教養的差異，希望我國的教養水準能 更為提升 回憶錄自傳出版不久以後，聯經出版公司的發行人林載爵先生，主編林芳瑜女士聯袂來我家裡，坐在一起從南談到北，也從天談到地，當然也談到我的《談教養》，就自然觸及該書銷售的實情。林先生及林女士異口同聲地說我為 何不寫《談教養二》一書？這事就此打斷，以後沒有再提。 等他們都走了，在空蕩蕩的家中一個人想起他們的建議，這本書的概念油然浮現。說實話，龍應台女土曾經打了一通電話，告訴我我的名字和教養兩個字連在一起了。龍女士打電話來以前，胡忠信先生也在台灣的電視說，黃某某 是位醫生又是教養的教父，現在胡志強的案件爆發了，他為什麼不講話？但當時我人在美國加州，答不上話。這兩個人都配得上稱為名嘴，兩個人都提起我的名字，可見教養兩個字已經掀起了一陣風潮。 其實，有不少高中以及大一的通識課程，舉行了《談教養》讀後感的論文比賽，高雄大學工學院的黃院長還以率團來見我當作入圍的獎品哩！ 嘉義縣政府也大量訂購，為的是要送縣府同仁共讀討論。這些都促成我寫這本書，期間還蒙吳豐山先生的鼓勵，他二○○四年二月十四日曾擔任兩位總統候選人陳水扁及連戰先生的電視辯論會歷史性的協調人。 本書仍以談教養為主，但從各種角度去檢視這個社會因為不重視教養而成了什麼樣子。我自從一九八二年回台之後，一直在觀察我們的社會，思辨其變化的原因。這本書選了約二十個現象是有關我們大眾教養不足的結果，加以申 論。目的無外乎在喚起國人的注意，並加以改善。 書裡提到「知識分子」四個字，我主張我們早日迎合世界潮流而改稱「智識分子」。智識分子有異於知識分子，是前者在處裡問題時，除了要有以前強調的 IQ 之外，現代的智識分子更應具有情緒管理的要領。情緒管理就是英文的 EQ ，是做人的教育，是真正教育的精髓，也是近代教育成敗的關鍵。 但是誰的情緒需要管理？答案是誰的情緒都得管理，包括自己的以及周遭有來往的人。中國近代社會與西歐列強接觸的結果，自敗於西洋的船堅砲利，而提出了學以致用的口號，迄至近年。國內的教育長期在這種醬缸裡浸淫的結 果，產生了畸型的教育法，國人叫做「一試定江山」，求學過程伴隨著學校老師及家長的體罰與關照，很少是不痛苦的。 美國教育部也清楚這種教育法的問題，所以有一次美國教育部的官員在訪查我們醫學系的運作時，曾經公開問過：「貴國依一試定江山的考試制度而招進醫護人員，怎能確保他或她會是個好醫生？」 前台灣駐南非末代大使陸以正曾經說過，一個社會若只強調學以致用，久了，會變得膚淺並技術化，我們社會所面對的教育問題，正是價值觀與技術化的問題。所幸國內具有慧眼的教育家已看到這問題的後果而呼籲改正，品格教 育的重要性也得到了應有的重視。 是的，追根究柢，人要有品格、要有教養，社會才會有文化以及品格內涵，住在人人盡責、利他而富於正義感的社會，就能享受幸福。.

如果孔孟生活在我們的時代， 他們對21世紀的重大問題與挑戰，會提出什麼看法？ 孔孟對變動劇烈恍如漩渦的21世紀， 特別是處於新冠病毒肆虐的現代人， 會以何種倡議，讓人的「自我」能夠安身立命， 在黯兮慘悴中仍能持守「不動心」的境界？ 孔孟思想是中華文化的主流思想，也是我們現代人從事各種思考，包括政治、社會、經濟、文化、個人生命等面向的重要文化資源。中國與亞洲的崛起，對世界局勢影響深遠，是本世紀最重要的劃時代事件之一，孔孟思想也重新 獲得世界各國知識界的重視。歐美學界都在爭取儒學的發言權，儼然已成為國際學術界的新趨勢。 《深叩孔孟》並不是傳統的、以背誦為主的經典研讀；而是從21世紀出發為思考，與孔孟進行心靈的對話，厚植我們在現世參與文明對話的本土思想資源。 本書是黃俊傑教授在臺灣大學講授「深叩孔孟」通識課程的講稿，一共分為十二講，每講均附閱讀作業、延伸閱讀、思考問題、關鍵詞、本講內容架構圖，方便讀者自學參考。.

수사학과 화용론의 만남이라눈 부제롤 달고 인간의 의사전달 체계인 언어의 문법구조를 집중 분석한 연구서.

Humanitarian assistance in conflicts sometimes undermines local coping strategies, reinforces wartime economies, and strengthens the existing power structures. This article argues that some victims of conflicts are made extremely vulnerable and uniquely dependent on humanitarian agencies. In this case, humanitarian agencies have a distinct obligation to assist them. This article considers one novel account that justifies the continued provision of aid to victims of conflicts and rejects the widespread view that aid should be withdrawn to avoid its negative impact. This (...) article presents the “Distinct Dependence Argument” to address the aid dependency predicament in conflicts. It explores the degree of vulnerability and dependence of victims of conflicts and evaluates humanitarian agencies’ causal responsibility in causing such vulnerability and dependency. (shrink)