Well-developed educational system leads to a strong country. The Chinese government has emphasized and clarified the priority of developing the Chinese educational system, and it has accelerated efforts to modernize it to position China as one of the world leaders in education. This essay discusses the priority of developing the Chinese educational system, and it outlines the main factors for the construction of a modern theoretical system of education with Chinese characteristics. It argues that this construction should be based on (...) the actual practice of education in China in the new era, it should be deeply rooted in the methods and wisdom of traditional Chinese education, it should incorporate the educational ideology and concepts nurtured by the modern Chinese revolutionary culture, it should draw on the latest scientific advancements and achievements throughout the world and keep pace with the development of the times, and, finally, it should be informed by the study of the nature and development of human beings with special attention to the theoretical issues embedded in educational activities themselves, which relate to the deepest levels of a philosophical worldview. (shrink)

In modern society, democracy as a symbol of social civilization and progress is cherished. Any government or organization, whether truly democratic or not, will claim that it is democratic while its opponents are not. However, as a historical notion, democracy does not possess the quality of absoluteness. In my view, democracy, in its original meaning, should be understood as a way to social compromise, whose aim is to guarantee a relatively fair political life.

If modernity is manifested as essentialism, postmodernity is manifested as anti-essentialism. Modernity is, in essence, human beings’ discovery of their own power, and is based on rational knowledge that has grasped the essence of things. In fact, in the discourse system of modernity, the various concepts of “essence” connote nothing but people’s imaginative constructions and rational conjectures about objects. In the past, our order, be it internal or external, was in essence guaranteed by God. Afterwards, all “essences”, as essences, must (...) rationally prove the reason for their existence. In the postmodern context and discourse system, God, and also the “human being” who has created essence, has “died”. We should not simply resume the belief in traditional essence, but should reconstruct, on the basis of a full understanding of the intellectual meaning of postmodernity’s challenges, some historicity, practicality, and the concept of essence that accords with the historical as well as communicative rationality. We must realize that the essence of things is the essence of particular things in a particular stage of development, internally containing infinite differences and variety. Only things with postmodern traits contain modernity, and only the concept of essence that conceives difference accords with time. (shrink)

本书是系统、深入总结中国社会价值观及其经验的一部具有代表性的著作。在介绍中国传统价值观的理论内涵、体系结构、历史地位与影响的同时,揭示其现代转化的理论创新点与发展新趋势；探讨当代中国社会进行价值观建构 的意义，分析当代中国社会主义核心价值体系建构过程中的经验和问题;提出价值观可以分成“国家发展的价值目标”“社会进步的价值理念”“公民素养的价值规范”三个层面，在此基础上，对当代中国国家发展的价值目标“ 富强、民主、文明、和谐”，当代中国社会进步的价值理念“自由、平等、公正、法治”,当代中国公民素养的价值规范“爱国、敬业、诚信、友善”的内容进行了系统阐释。本书是系统、深入总结中国社会价值观及其经验的一 部具有代表性的著作。在介绍中国传统价值观的理论内涵、体系结构、历史地位与影响的同时,揭示其现代转化的理论创新点与发展新趋势；探讨当代中国社会进行价值观建构的意义，分析当代中国社会主义核心价值体系建构过 程中的经验和问题;提出价值观可以分成“国家发展的价值目标”“社会进步的价值理念”“公民素养的价值规范”三个层面，在此基础上，对当代中国国家发展的价值目标“富强、民主、文明、和谐”，当代中国社会进步的价 值理念“自由、平等、公正、法治”,当代中国公民素养的价值规范“爱国、敬业、诚信、友善”的内容进行了系统阐释。.

本书从历史诠释的历史、历史本体的诠释性、历史认识的诠释性、历史叙述的诠释性等多方面对历史诠释性进行了探索。.

本书收入北京师范大学哲学系师生纪念该校成立20周年研究成果的17篇论文。文集就新世纪哲学、马克思主义哲学理论、社会科学的方法论、伦理学、古代美学思想、语言哲学、宗教哲学等方面进行了论述。.

This work illustrates China’s values and how they are practiced. After introducing readers to the theories, systematical structure, historical status, and influence of traditional Chinese values, it points out major developmental trends in connection with modernization. Further, it explores the significance of the contemporary reconstruction of Chinese values and argues that these values can be divided into three layers: values-based goals of national development, Chinese values concepts, and norms of values in a civil society. On this basis, it subsequently interprets (...) the core socialist values “Prosperity, Democracy, Civility and Harmony,” the value concepts “Freedom, Equality, Justice and Rule of Law” and values-based norms “Patriotism, Dedication, Integrity and Friendship.”. (shrink)

本书从历史诠释的历史、历史本体的诠释性、历史认识的诠释性、历史叙述的诠释性等多方面对历史诠释性进行了探索。.

本书收入北京师范大学哲学系师生纪念该校成立20周年研究成果的17篇论文。文集就新世纪哲学、马克思主义哲学理论、社会科学的方法论、伦理学、古代美学思想、语言哲学、宗教哲学等方面进行了论述。.

If modernity is manifested as essentialism, postmodernity is manifested as anti-essentialism. Modernity is, in essence, human beings’ discovery of their own power, and is based on rational knowledge that has grasped the essence of things. In fact, in the discourse system of modernity, the various concepts of “essence” connote nothing but people’s imaginative constructions and rational conjectures about objects. In the past, our order, be it internal or external, was in essence guaranteed by God. Afterwards, all “essences”, as essences, must (...) rationally prove the reason for their existence. In the postmodern context and discourse system, God, and also the “human being” who has created essence, has “died”. We should not simply resume the belief in traditional essence, but should reconstruct, on the basis of a full understanding of the intellectual meaning of postmodernity’s challenges, some historicity, practicality, and the concept of essence that accords with the historical as well as communicative rationality. We must realize that the essence of things is the essence of particular things in a particular stage of development, internally containing infinite differences and variety. Only things with postmodern traits contain modernity, and only the concept of essence that conceives difference accords with time. (shrink)

Information on age-related differences in affective meanings of words is widely used by researchers to study emotions, word recognition, attention, memory, and text-based sentiment analysis. To date, no Chinese affective norms for older adults are available although Chinese as a spoken language has the largest population in the world. This article presents the first large-scale age-related affective norms for 2,061 four-character Chinese words (AANC). Each word in this database has rating values in the four dimensions, namely, valence, arousal, dominance, and (...) familiarity. We found that older adults tended to perceive positive words as more arousing and less controllable and evaluate negative words as less arousing and more controllable than younger adults did. This indicates that the positivity effect is reliable for older adults who show a processing bias toward positive vs. negative words. Our AANC database supplies valuable information for researchers to study how emotional characteristics of words influence the cognitive processes and how this influence evolves with age. This age-related difference study on affective norms not only provides a tool for cognitive science, gerontology, and psychology in experimental studies but also serves as a valuable resource for affective analysis in various natural language processing applications. (shrink)

Tracing the thread of “decreation” in Chinese thought, from constantly changing classical masterpieces to fake cell phones that are better than the original. Shanzhai is a Chinese neologism that means “fake,” originally coined to describe knock-off cell phones marketed under such names as Nokir and Samsing. These cell phones were not crude forgeries but multifunctional, stylish, and as good as or better than the originals. Shanzhai has since spread into other parts of Chinese life, with shanzhai books, shanzhai politicians, shanzhai (...) stars. There is a shanzhai Harry Potter: Harry Potter and the Porcelain Doll, in which Harry takes on his nemesis Yandomort. In the West, this would be seen as piracy, or even desecration, but in Chinese culture, originals are continually transformed—deconstructed. In this volume in the Untimely Meditations series, Byung-Chul Han traces the thread of deconstruction, or “decreation,” in Chinese thought, from ancient masterpieces that invite inscription and transcription to Maoism—“a kind a shanzhai Marxism,” Han writes. Han discusses the Chinese concepts of quan, or law, which literally means the weight that slides back and forth on a scale, radically different from Western notions of absoluteness; zhen ji, or original, determined not by an act of creation but by unending process; xian zhan, or seals of leisure, affixed by collectors and part of the picture's composition; fuzhi, or copy, a replica of equal value to the original; and shanzhai. The Far East, Han writes, is not familiar with such “pre-deconstructive” factors as original or identity. Far Eastern thought begins with deconstruction. (shrink)

本書可謂宋教授打從心性潛修後而有的領悟之作。讀者若能內修本心、外練世事，來此讀書，將別有一番新譯在心頭。.

The article focuses mainly on linguistic aspects, paying special attention to meanings of the word ZHEN 貞. The research is based on the text version and commentary by Wang Bi 王弼 from Wei Dynasty, classical Ten Wings commentaries from the 1st mil. BC, works by scholars from Han, Tang, Song and Qing Dynasties, as well as translations by Western sinologists. In the first part of the article, the semantic approach is applied, in order to trace origins and existing definitions (...) of the term ZHEN. In the second part, a creative deconstruction approach will be used to analyze the entire text, revealing atypical meanings within various schemes: 1) in the layer of hexagram succession chain and judgments, 2) in relationships of lines, 3) in problematic and inauspicious situations where the word is mentioned. (shrink)

Let G be a connected graph with minimum degree δ G and vertex-connectivity κ G. The graph G is k -connected if κ G ≥ k, maximally connected if κ G = δ G, and super-connected if every minimum vertex-cut isolates a vertex of minimum degree. In this paper, we present sufficient conditions for a graph with given minimum degree to be k -connected, maximally connected, or super-connected in terms of the number of edges, the spectral radius of the graph, (...) and its complement, respectively. Analogous results for triangle-free graphs with given minimum degree to be k -connected, maximally connected, or super-connected are also presented. (shrink)

As studies continue to accumulate on leader humility, it has become clear that humility in a leader is largely beneficial to his or her followers. While the majority of the empirical research on this topic has demonstrated the positive effects of leader humility, this study challenges that consensus by arguing that a leader’s humble behavior can have contradictory outcomes in followers’ voice behavior. Drawing on attachment theory, we develop a model which takes into account the ways in which leader humility (...) influences the seemingly contradictory voice behavior of followers, i.e., inducing challenging voice, and defensive voice depending on the followers’ sense of security as reflected by feeling trusted and self-efficacy for voice. The results of this empirical study confirm that leader humility influences followers’ voice in a contradictory way through their sense of security. (shrink)

Despite urgent calls for more research on the integration of business ethics and the meaning of work, to date, there have been few corresponding efforts, and we know surprisingly little about this relationship. In this study, we address this issue by examining when and for whom ethical leadership is more effective in promoting a sense of work meaningfulness among employees, and their subsequent work attitudes. Drawing on the contingency theories of leadership and work meaningfulness literature, we speculate that both employees’ (...) core self-evaluation and perceived organizational support moderate the relationship, but in different ways, and these associations carry over to employees’ subsequent work attitudes in terms of job satisfaction, organizational commitment and turnover intention. We test our hypotheses with two-wave survey data collected from 377 employees. Results indicate that ethical leadership is effective in eliciting work meaningfulness and attitudes for employees higher in CSE or when POS is lower, and ineffective for those lower in CSE or when POS is higher. A supplementary analysis reveals a three-way interaction between ethical leadership, CSE and POS in predicting a sense of work meaningfulness and subsequent work attitudes. Our research cautions that ethical leadership is not a universally positive practice; it can be ineffective or even have a negative impact under some circumstances. (shrink)

本书紧扣“儒学”“东亚”“日本化”这三个关键词，对东亚儒学、日本儒学以及儒学日本化等历史问题、理论问题进行了深入探讨。全书分为三个部分，内容包括：东亚儒学问题省思、德川日本的儒学重建、日本心学与儒学日 本化。.

With the increasing importance of the internet to our everyday lives, questions are rightly being asked about how its' use affects our wellbeing. It is important to be able to effectively measure the effects of the online context, as it allows us to assess the impact of specific online contexts on wellbeing that may not apply to offline wellbeing. This paper describes a scoping review of English language, peer-reviewed articles published in MEDLINE, EMBASE, and PsychInfo between 1st January 2015 and (...) 31st December 2019 to identify what measures are used to assess subjective wellbeing and in particular to identify any measures used in the online context. Two hundred forty studies were identified; 160 studies were removed by abstract screening, and 17 studies were removed by full-text screening, leaving 63 included studies. Fifty-six subjective wellbeing scales were identified with 18 excluded and 38 included for further analysis. Only one study was identified researching online wellbeing, and no specific online wellbeing scale was found. Therefore, common features of the existing scales, such as the number and type of questions, are compared to offer recommendations for building an online wellbeing scale. Such a scale is recommended to be between 3 and 20 questions, using mainly 5-point Likert or Likert-like scales to measure at least positive and negative affect, and ideally life satisfaction, and to use mainly subjective evaluation. Further research is needed to establish how these findings for the offline world effectively translate into an online measure of wellbeing. (shrink)