本书的中心课题是儒家、佛教与道家之间的哲学对话,这一主题不仅有利于推动对儒学、佛学与道家思想的深入研究,也有利于不同学术领域之间的对话和交流,有着重要的实际的社会意义.

This experimental essay intends to analyze interpretational cases related to the understanding of the Mencian theory of human nature. The first part introduces straightforward reading by a representative sinologist, historian, and philosopher. The second part discusses two examples that reinterpret the Mencian theory in an injective way with the Kantian theory and processing philosophy, respectively. The third part reexamines our understanding and evaluation of human nature in the Mencian theory using new discoveries of experimental psychology. The claim that there exists (...) a foundation of goodness in human nature has been revealed by both Mencius and modern psychologists from their own perspectives. It should be meaningful to further examine the rationale of acceptance of these theories. Such study also contributes to establishing a right attitude towards people and human societies, which in turn will influence the quality of our life in the long term. (shrink)

Among all the post-Zhuang Zi schools of Zhuang Zi philosophy, the Shu Zhuang school was the school of most direct descent. Its works included the twelve "chapters": "Qiushui", "Zhi le", "Da sheng", "Shan mu", "Tian Zifang," "Zhi beiyou," "Geng Sang Chu," "Xu wugui," "Ze yang," "Wai wu", "Yuyan", and "Lie Yukou." From the intellectual content and linguistic style of these essays, the works of the Shu Zhuang school appear to belong to a chronologically earlier category of the outer and miscellaneous (...) chapters. The chief characteristic of this category of writings is that they inherited and basically developed the meaning of the ideas of the "inner chapters." They provided a more careful and detailed explanation of Zhuang Zi's theories of original source, true knowledge, and the equality of things, and they also developed other key ideas of Zhuang Zi, including his idea of human life. The Shu Zhuang school did, to a certain extent, reform and develop Zhuang Zi's ideas, but there is no major breakthrough from his ideas, and, basically, the work of this school was to elaborate but not to innovate. The works of the Shu Zhuang school served as the major corpus of reference material for the study of Zhuang Zi's ideas. In Part 2 of this book, where we developed an interpretaion of Zhuang Zi's ideas, we have already touched on some of these essays written by the people of the Shu Zhuang school. Let us now analyze and critique the ideas of this school in a more concentrated fashion. (shrink)

In the last part of the volume, we shall study the ideas of latter-day schools of Zhuang Zi's teachings on the basis of the so-called outer chapters and irregular, or miscellaneous, chapters of the text known as Zhuang Zi. We shall not, however, be making a full, comprehensive study of either of these outer and miscellaneous chapters of Zhuang Zi, nor shall we be making a full study of the ideas of latter-day schools of Zhuang Zi teachings. Rather, we will (...) be studying the ideas of these latter-day Zhuang Zi schools from the angle of exploring the various strands and lines of thought followed by the evolution of Zhuang Zi's philosophy down through the ages. In the third chapter of Part 1 of this book, we have already made rather detailed research and argumentation regarding the classification of the outer and miscellaneous chapters of the book Zhuang Zi, and we have separated the "essays" in these outer and miscelleneous chapters largely into three groups, representing the works of three major schools, which we have labeled as the "Shu Zhuang pai", the "wu jun pai", and the "Huang-Lao pai". [Translator's note: For the sake of clarity and convenience, in the following we shall refer to these schools as the Shu Zhuang School, the Wu Jun School, and the Huang-Lao School.] In this final portion of the book we shall discuss and describe the characteristics of these three schools and their relationship with the philosophy of Zhuang Zi. Thus, we hope to add further evidence that our scheme of classification of the writings in the outer and miscellaneous chapters of Zhuang Zi is a reasonable one. (shrink)

In the last part of the volume, we shall study the ideas of latter-day schools of Zhuang Zi's teachings on the basis of the so-called outer chapters and irregular, or miscellaneous, chapters of the text known as Zhuang Zi. We shall not, however, be making a full, comprehensive study of either of these outer and miscellaneous chapters of Zhuang Zi, nor shall we be making a full study of the ideas of latter-day schools of Zhuang Zi teachings. Rather, we will (...) be studying the ideas of these latter-day Zhuang Zi schools from the angle of exploring the various strands and lines of thought followed by the evolution of Zhuang Zi's philosophy down through the ages. In the third chapter of Part 1 of this book, we have already made rather detailed research and argumentation regarding the classification of the outer and miscellaneous chapters of the book Zhuang Zi, and we have separated the "essays" in these outer and miscelleneous chapters largely into three groups, representing the works of three major schools, which we have labeled as the "Shu Zhuang pai" , the "wu jun pai" , and the "Huang-Lao pai" . [Translator's note: For the sake of clarity and convenience, in the following we shall refer to these schools as the Shu Zhuang School, the Wu Jun School, and the Huang-Lao School.] In this final portion of the book we shall discuss and describe the characteristics of these three schools and their relationship with the philosophy of Zhuang Zi. Thus, we hope to add further evidence that our scheme of classification of the writings in the outer and miscellaneous chapters of Zhuang Zi is a reasonable one. (shrink)

With their focus on human production and consumption activities, cities incur massive energy consumption and CO2 emissions. An intercity connection is a typical complex system in which the interaction between cities is crucial for developing low-carbon outputs within the urban agglomeration. This paper presents the construction of the CO2 emission network of an urban agglomeration in the Yangtze River middle reaches megalopolis, based on the gravity model. Combined with social network analysis, a multilevel analysis framework is proposed to deal with (...) the complexity, spatiality, and visualization of the CO2 emission network with reference to the network features, structural equivalence, and the rich-club phenomenon. The following results emerged: firstly, the spatial structure of the CO2 emissions was characterized by low robustness and compactness, indicating disunity among the studied cities. Secondly, there was found to be a strong correlation between regionalism and intercity connections, with geographically close cities playing a similar role in the network. Thirdly, the “rich-club” cities, including Wuhan, Changsha, Xiaogan, and Zhuzhou, dominated the connections, covering more than 87.1% of the network in the Yangtze River Middle Reaches Megalopolis. (shrink)

Liu, Xiaogan 劉笑敢 et. al., eds., Chinese Philosophy and Culture : Confucian Studies of Ming-Qing Period 中國哲學與文化: 明清儒學研究 Content Type Journal Article Pages 117-121 DOI 10.1007/s11712-010-9203-0 Authors Shaojin Chai, Department of Political Science, University of Notre Dame, 217 O’Shaughnessay Hall, Notre Dame, IN 46556, USA Journal Dao Online ISSN 1569-7274 Print ISSN 1540-3009 Journal Volume Volume 10 Journal Issue Volume 10, Number 1.

Liu, Xiaogan 劉笑敢 et. al., eds., Chinese Philosophy and Culture: Confucian Studies of Ming-Qing Period 中國哲學與文化: 明清儒學研究 Guilin 桂林: Guangxi Shifan Daxue Chubanshe 廣西師範大學出版社, 2010, 296 pages.

The surface grammar of reports such as ‘I have a pain in my leg’ suggests that pains are objects which are spatially located in parts of the body. We show that the parallel construction is not available in Mandarin. Further, four philosophically important grammatical features of such reports cannot be reproduced. This suggests that arguments and puzzles surrounding such reports may be tracking artefacts of English, rather than philosophically significant features of the world.

Philosophers disagree about what the folk concept of pain is. This paper criticises existing theories of the folk concept of pain, i.e. the mental view, the bodily view, and the recently proposed polyeidic view. It puts forward an alternative proposal – the polysemy view – according to which pain terms like “sore,” “ache” and “hurt” are polysemous, where one sense refers to a mental state and another a bodily state, and the type of polysemy at issue reflects two distinct but (...) related concepts of pain. Implications with respect to issues in philosophy of pain are also drawn. (shrink)

In The Specter of Materialism Petrus Liu examines what "materialism" means for progressive queer theory and Marxist approaches to China's postsocialist economy. Liu recasts the history of queer theory in light of the Beijing Consensus, arguing that North American queer theory's inability to sustain a materialist analysis is the result of its positioning of the United States, rather than China, as the focal point of contemporary global capitalism. Analyzing relations of gender and sexuality that have been reconfigured by China's global (...) capitalist accumulation-such as dagongmei (female migrant laborers in China's export-oriented sunbelt) and money boys (rural-to-urban sex workers)-Liu argues for a materialist queer theory that positions China at the center. (shrink)

Against a backcloth of philosophical debates on science and technology, and in particular the viewpoints of Karl Marx, this three-volume set proposes to reconsider science and technology and explores how the philosophy of science and technology responds to scientific and technological evolutions and an ever-changing world. The first volume analyses Marx's reconsideration of science and technology in five parts: its positioning, its historical practice, alienation of science and technology, and its relationship with productivity and human liberty. In the second volume, (...) viewpoints and problems of scientism and anti-scientism are discussed, covering topics such as instrumental reason, scientific optimism and pessimism, irrationalism and the deconstruction of scientism. The final volume discusses complementary value choices, the loss and awakening of scientific culture and reveals a vison for a liberal and open world of science and technology. The volumes will appeal to scholars and students interested in Marxist philosophy, the philosophy of science and technology and topics related to scientific culture. (shrink)

The problem of consciousness has been an issue in philosophy of mind for decades, and in recent years panpsychism and panprotopsychism have gained attention among philosophers who are still dedicated to finding a complete explanation of consciousness. In this dissertation, I criticize panpsychism and panprotopsychism by examining their metaphysical plausibility and their epistemic prospects. Concerning the metaphysical plausibility of panpsychism and panprotopsychism, I explain the “combination problem” of panpsychism and criticize several major accounts of panpsychism and panprotopsychism that aim at (...) solving this problem, including Seager’s panpsychist infusionism, Goff’s phenomenal bonding proposal, and Coleman’s panqualityism. I also examine the proposal of motivating panpsychism and panprotopsychism by drawing support from the integrated information theory (IIT) of consciousness. I argue that this proposal to merge panpsychism or panprotopsychism with IIT does not work. Concerning the epistemic prospect of panpsychism and panprotopsychism, I raise concerns about whether panpsychism and panprotopsychism can guide a fruitful research program about the nature of consciousness. First, I argue that a theory based on Russellian Monism would not have a promising epistemic prospect. I compare Russellian Monism to Thomistic Hylomorphism and argue that Russellian Monism faces similar epistemic challenges that plagued Thomistic Hylomorphism. Since most theories of contemporary panpsychism and panprotopsychism rely on the metaphysical framework of Russellian Monism, the challenges to Russellian Monism also undermine the epistemic prospects of panpsychism and panprotopsychism. Second, I challenge the epistemic prospects of panpsychism and panprotopsychism by examining if there can be a viable method to study the consciousness of micro-level entities. After revisiting the reasoning process that guided the study of atoms, I argue that studying micro-level facts requires “analogies” that compare micro-level facts with macro-level models. Then I argue that an analogy that fits the need of panpsychism or panprotopsychism is hard to achieve, because we have no macro-level models to be compared to the hypothesized systems of micro-level consciousness. (shrink)

Representationalism is a philosophical position which reduces all phenomenal conscious states to intentional states. However, starting from the phenomenal consciousness, the phenomenal intentionality theory provides an explanation of all sorts of intentionality. Against Michael Shim's interpretation, I argue that, although Hussserl's phenomenology is certainly considered as an antipode of strong representationalism, Husserl does not stand in opposition the weak representationalists, because Husserl maintains an essential connection between the senses of noemata and the hyletic data. In addition, Husserl's phenomenology is also (...) consistent with the phenomenal theory of intentionality. According to him, statically and genetically, all non-phenomenal intentional states take a recourse to phenomenal intentional states and eventually to sensual perceptions. (shrink)

本书收录了刘文英先生1978年到2004年发表的论文及未刊稿53篇,文章主题分为"天论新诠""时空纵横谈""科学史话""意识观与认识论""梦的解析""原始思维探秘"等专题.