作者以真理与自由作为本书理解哲学的线索所在,作者以本书来践行在汉文化-语言中对自由的自觉与维护,他的观点在:真理的尝试与自由的缺失、形而上学的任务与存在论问题等内容的论述中得以体现。.

本书对马克思主义人学思维的历史渊源、马克思主义人学思维方式的生成逻辑过程、人学致思理路的理论及现实意义进行梳理与解读,系统展示出马克思主义的人学思想。.

本书是一部有关学术规范的综合性文集,精心收集了海内外知名学者的相关代表作,全面反映最近十余年来学术界对学术规范这一跨学科性、前沿性话题大讨论的学术思想成果。.

This study attempts to reconstruct Nietzsche’s reading of Aristotle in the 1860s and 1870s—the years before he left his career as a philologist. Against the popular view that Nietzsche read only one book by Aristotle, namely the Rhetoric, the present study hopes to show that he had direct knowledge of several of Aristotle’s main works, while much of his interest in Aristotle centred on the latter’s account of art. The particular aim of this study is to explore how Nietzsche’s reading (...) of Aristotle contributed to the formation of The Birth of Tragedy. It will show that, although Nietzsche mentions Aristotle in his first book only en passant, his theory of tragedy should be understood against the background of Aristotelian poetics, especially as interpreted by such contemporaries as Jacob Bernays, Joseph Hubert Reinkens, and Gustav Teichmüller. (shrink)

This paper approaches Husserl’s analysis of time-consciousness from a mereological perspective. Taking as inspiration Bergson’s idea that pure durée is a multiplicity of interpenetration, I will show, from within Husserlian phenomenology, that the absolute flow can indeed be described as a whole of interpenetrating parts. This mereological perspective will inform my re-consideration of the much-discussed issue of Husserl’s self-criticism concerning the schema of content and apprehension. It will also reveal a fundamental similarity between Husserl’s conception of the absolute flow and (...) Sartre’s conception of lived temporality. This paper consists of four sections. Section 2 presents the basic elements of Husserl’s mereology. Section 3 introduces the difficulty encountered by Husserl’s early account of time that makes use of the schema. I will examine Barry Dainton’s criticism of Husserl’s theory of time-consciousness against the background of the older debate between Meinong and Stern, a debate that has informed Husserl’s own account. Section 4 distinguishes two common criticisms of the schema from Husserl’s own self-criticism, which is in turn divided into two steps. It is shown how the second step of this self-criticism implies the interpenetration of the absolute flow and responds to Dainton’s criticism. Finally, Sect. 5 concludes with some comparative remarks. I will show how Husserl’s notion of absolute flow, as mereologically interpreted, anticipates Sartre’s conception of consciousness as self-transcendence, as well as how it accommodates the apparently conflicting mereological intuitions of Aristotle and Bergson. (shrink)

林毓生是研究近現代中國思想史的著名學者，其英文論著《中國意識的危機》在1980 年代出版中、日、韓譯本，對於東亞地區、台灣和大陸的學界與文化界都有極大的影響，奠定了他在西方和東亞近現代思想史領域的重要地位。從1960 年起在芝加哥大學攻讀博士期間，受海耶克（F. A.Hayek）親自指導和影響，林毓生對自由主義在中國前途的討論提出以往中文世界從未觸碰到的關鍵議題，使海耶克的理論以及西方其他重要思想家的言說獲得真切實際的理解與融合，轉為建設本土憲政民主的有利資源 ，成為重建文化認同的價值基礎。 《現代知識貴族的精神》共收錄34 篇林毓生的代表著作，主要在2000 年以後發表， 按照其學術追求與思想關懷，分別編入「意識危機的探索與回應」、「自由的基礎與理據」、「學思之路與民主建設」及「人文傳統的存續與『創造性轉化』」四個範疇以及附錄。整體來看，這些彼此具有密切關聯的範疇及其所 涵攝的各篇文章，可以說是構成林先生對中國自清末以來尋找現代性出路的一個系統性的論述。讀者可以看到林毓生對「現代性」這個二十世紀中國最迫切的根本問題提出的研究分析，以及他認為解決這一問題的可行路徑。他提 出了憲政民主在中文世界前途的看法與觀點，而數十年來的論述，代表了他以學術思想的言說介入公共議題的巨大努力。.

Explores the resources for contemporary ethics found in the work of the Cheng brothers, canonical neo-Confucian philosophers. Yong Huang presents a new way of doing comparative philosophy as he demonstrates the resources for contemporary ethics offered by the Cheng brothers, Cheng Hao (1032–1085) and Cheng Yi (1033–1107), canonical neo-Confucian philosophers. Huang departs from the standard method of Chinese/Western comparison, which tends to interest those already interested in Chinese philosophy. While Western-oriented scholars may be excited to learn about Chinese (...) philosophers who have said things similar to what they or their favored philosophers have to say, they hardly find anything philosophically new from such comparative work. Instead of comparing and contrasting philosophers, each chapter of this book discusses a significant topic in Western moral philosophy, examines the representative views on this topic in the Western tradition, identifies their respective difficulties, and discusses how the Cheng brothers have better things to say on the subject. Topics discussed include why one should be moral, how weakness of will is not possible, whether virtue ethics is self-centered, in what sense the political is also personal, how a moral theory can be of an antitheoretical nature, and whether moral metaphysics is still possible in this postmodern and postmetaphysical age. “This book presents the philosophical ideas of the Cheng brothers intelligently, convincingly, and powerfully. It is among the best books ever written on the Cheng brothers, including works in the Chinese language.” — Kam-por Yu, coeditor of Taking Confucian Ethics Seriously: Contemporary Theories and Applications. (shrink)

全书共分回顾与展望、继承与创新、征程与轨迹三部分。主要内容包括:一次难度的申报国家项目的经历;三十年间两三事;难以忘却的记忆;且放白鹿青崖间;入会二十年琐忆;相干条件句命题逻辑系统BW等。.

本书分“历史篇”和“理论篇”两部分共6章。内容包括:马克思主义产生以前的文化观、马克思主义创始人的文化理念与文化研究方法等。.

本书内容包括:中国传统经济伦理思想近代演变概论、中国传统经济伦理思想的近代演变、中国传统经济伦理思想近代演变等。.

In this article, I analyze the evolution of Husserl's view on the normativity of logic and the corresponding changes in his phenomenological analysis of judgment. Initially, in the Prolegomena, Husserl claimed that the laws of pure logic are ideal and acquire normative status only as a result of application. Later, however, he revised this position and claimed that the same laws are at once ideal and normative. Sections 1 and 2 present textual evidence for attributing such a change of position (...) to Husserl, which is not generally acknowledged in the literature. Section 3 critically examines Husserl's early position, with specific attention to the model of instantiation. Sections 4–6 identify three key stages in the development of Husserl's theory of judgment that lead to the normative conception of pure logic: (1) the critique of the dissociation of ideal content and assertive force; (2) the rejection of the instantiation model of proposition and the development of a new account in terms of identification; (3) the genetic‐phenomenological interpretation of proposition and the elaboration of the three‐layer structure of pure logic. (shrink)

Research has indicated that microRNAs (miRNAs), a special class of non-coding RNAs (ncRNAs), can perform important roles in different biological and pathological processes. miRNAs’ functions are realized by regulating their respective target genes (targets). It is thus critical to identify and analyze miRNA-target interactions for a better understanding and delineation of miRNAs’ functions. However, conventional knowledge discovery and acquisition methods have many limitations. Fortunately, semantic technologies that are based on domain ontologies can render great assistance in this regard. In our (...) previous investigations, we developed a miRNA domain-specific application ontology, Ontology for MIcroRNA Target (OMIT), to provide the community with common data elements and data exchange standards in the miRNA research. This paper describes (1) our continuing efforts in the OMIT ontology development and (2) the application of the OMIT to enable a semantic approach for knowledge capture of miRNA-target interactions. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Introduction to Benjamin I. Schwartz' "China and Contemporary Millenarianism—Something New under the Sun"Lin Yu-shengIn the spring of 1998, my colleague Mike Clover, a historian of the ancient West and an admirer of Benjamin I. Schwartz' The World of Thought in Ancient China, invited Professor Schwartz to participate, with Heiko Oberman, J. C. Heesterman, and Catherine Coquery-Vidrovitch, among others, in a conference he had been organizing on "Eurasia and Africa (...) during the Last Thousand Years." The essay that follows—the last piece of scholarly writing by Ben Schwartz, finished thirty-seven days before his passing—was read by me on his behalf at the conference, held on October 11 and 12, 1999, in Madison.From my telephone conversations with Ben in the summer of 1999, I learned that while he intended to work on a paper for the conference to be titled "The Idea of Unilinear Evolution and the Destinies of China," his attention was very much drawn to the fact of the onset in America of unbridled consumerism and materialism, whose characteristic of feeding on themselves with ever increasing intensity and widespread impact seemed to indicate to him the rise of a profoundly disturbing new phenomenon in this world. When I visited with Ben and Bunny (Mrs. Schwartz) in Cambridge on October 2 and 3, Ben was in the midst of writing an essay on what he would call the "new technological-economic millenarianism" or "materialistic apocalypticism." He said that he preferred to have me read this essay, which he would finish before the conference, rather than the one he originally intended to write. Since the conference was meant to take note of the significance of the passage of time from a world-historical perspective, the reflections by a thinker as deeply serious and searching as Ben Schwartz at the juncture of the end of the second millennium and the beginning of the third on the implications of an entirely new worldwide phenomenon as he perceived it—though having little direct bearing on China's past—would of course be most welcome at the conference.Ben's health deteriorated almost immediately after he had completed the essay on Friday, October 8, and he died on November 14, 1999. We now know from hindsight that Ben had probably felt that he might soon leave us, but he summoned enough energy not to let this happen before his completion of the essay, partly due to his sense of responsibility to deliver what he had promised and partly, and more importantly, because of the imperative he felt to issue, in the spirit of the old prophets, as his parting words, a grave warning to his fellow human beings.The essay is discursive, with many important points implied through nuance rather than formally argued. We can hardly expect more, given the physical condition of its author at the time of its writing. Although this does not, in my opinion, diminish its importance, it does demand close reading from its readers. The following is my brief attempt at this task, for whatever it may be worth. [End Page 189]To begin with, that Ben chooses to use religious language (which is related to "ultimate concerns")—words like "millenarianism" or "apocalypticism," which are ordinarily reserved for depicting the rare and drastic deliverance of humankind from "the vast burden of human suffering and despair"—as a means to explore metaphorically the nature and implications of the new consumerism and materialism is indicative of how serious he has perceived the onset of the phenomenon under consideration to be.To the extent that consumerism and materialism promise to their true believers "a totally new way of neutralizing the age-old causes of human suffering" (italics mine) through their "total attention on every aspect of human life from the techno-economic side," it is legitimate to speak of them as "materialistic apocalypticism," in that they transcend all tensions and agonies in life and elevate the true believers to a state of salvation. However, in its exclusive concern with "unalloyed, unreflective contentment" and pleasure in the self without any regard for the ethical consequences of techno-economic progress, it is a new materialism very different from... (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Remarks at Harvard University Memorial Service for Benjamin I. SchwartzYu-sheng LinAmong the eminent intellectual historians in the world after World War II, Ben Schwartz was one of the most subtle and profound. He was deeply rooted in—but not confined by—the humanist tradition of Montaigne and Pascal, and this provided him with insights into the wretchedness as well as the grandeur of the human condition and with a conscious Socratic (...) moral and intellectual drive toward self-examination as a prerequisite for any inquiry into human affairs. Indeed, the distinctivecharacter of Ben's scholarship lay in his integration of morality and intellect. These humanistic resources in combination with his outstanding intellectual endowment enabled Ben to reach great heights of scholarly endeavor.To mention just a few of his many enduring achievements: Ben's thesis, advanced as early as 1951 and based on a study of the inner history of the rise of the Chinese Communist movement from a comparative perspective, developed the idea that the trajectory of Marxism eastward to Russia and China was, in fact, "a steady process of decomposition." This powerful argument has stood the test of time, whereas both the notion, on the Right, of a monolithic world communism and the idea, on the Left, of the Chinese Communist movement as the embodiment of the intellectual and moral legitimacy of Marxism fell by the wayside.His In Search of Wealth and Power: Yen Fu and the West, which offers a double mirror, with modern China illuminated by the modern West and vice versa, is a trailblazing work in intercultural intellectual history. Furthermore, The World of Thought in Ancient China, Ben's prizewinning magnum opus, which treats the whole range of ancient Chinese thought from a world-historical perspective, has achieved a methodological, no less than a historiographical, breakthrough. Ben's discussion of the need to "descend from the level of total cultural orientations to the level of shared problématiques" advances boldly beyond Max Weber's ideal-typical analysis in comparative world history. Historiographically, Ben's study of the general orientations in ancient China and their dialectical relations with the problématiques manifested in different schools of thought is the most incisive and comprehensive treatment of ancient Chinese thought to date.These great achievements derived from his ability to combine deep insights into historical realities with a humane simplicity in holding onto what is central in life. Such a simplicity was manifest in his spontaneous humility, a quality that furnished him with the moral and intellectual resources by which to develop empathetic understanding of the various strands of thought in China as well as in the West. Ben's analyses of human problems from a world-historical perspective, while characteristically erudite, subtle, complex, and at times extraordinarily brilliant, were singularly free from any trace of the influence of intellectual fashions and from any sort of [End Page 187] posturing or self-exhibition. He always struggled at the center of life and history, making the best effort to enter into the depth of human reality, drawing out its significanceas fully as he could. These great attainments were, I submit, a natural outgrowth of the strength of his moral and intellectual character, which led him to be truly open-minded and thus acutely perceptive. It was because he was so seriously interested in the study of humanity that he so seriously studied the Chinese. His universalist concerns fused with his humanist humility and thus empowered him to lift the field of Chinese studies out of its various forms of parochialism.The Confucian philosopher Xun Zi once said that the genuine scholar "explains with a humane compassion, listens with a studious attitude, and engages in disputation with an impartial mind." I know no one other than Ben Schwartz to have attained this ideal. His absolute joy in intellectual give-and-take and his delight, with his eyes gently sparkling, in reaching an understanding of a complex issue were infectious. It was indeed my good fortune and great privilege to be able to sit at the feet of Professor Schwartz. He embodied most eloquently the very essence of humanistic scholarship; his spirit is and shall always be a... (shrink)

唯有推行自由主義所蘊含的典章制度與思想文化，才能使中國走向長治久安的道路 百姓才能真正生活在一個合理、合乎人道、可以舒展性靈的，人間秩序中 林毓生特別關心自由主義在近現代中國，過去失敗的歷史原因檢討，以及未來發展的可能與如何發展，並探討左右兩派意識形態對大陸與台灣社會的影響。 自1979年完成對於「中國意識的危機」之系統分析並出版專著以後，多年來一直致力尋找解決「中國意識的危機」的切入點。 這個「切入點」，林毓生稱之為：作為導向理念的「中國傳統的創造性轉化」。關於它的思考，以及建立此一理念所需做的奠基工作，即呈現於《中國激進思潮的起源與後果》一書中。 全書分六部分及附錄，收文33篇，充分展現林毓生於深思中完成「中國意識的危機」與「中國傳統的創造性轉化」系統分析之成果。.

Identification of non-coding RNAs (ncRNAs) has been significantly enhanced due to the rapid advancement in sequencing technologies. On the other hand, semantic annotation of ncRNA data lag behind their identification, and there is a great need to effectively integrate discovery from relevant communities. To this end, the Non-Coding RNA Ontology (NCRO) is being developed to provide a precisely defined ncRNA controlled vocabulary, which can fill a specific and highly needed niche in unification of ncRNA biology.

国家“十五”规划重点图书北京市“十五”规划重点图书北京市哲学社会科学“九五”规划重点项目北京市社会科学理论著作出版基金重点资助项目.

We examined the direct and indirect (via relational social capital) relationship between ethical leadership and knowledge hiding. We also tested the moderating role of instrumental thinking in the relationship between ethical leadership and knowledge hiding and the relationship between ethical leadership and relational social capital. Data were collected from 245 employees in different firms spanning different manufacturing and service sectors. The results showed that ethical leadership was negatively related to knowledge hiding, both directly and via relational social capital. The results (...) revealed that instrumental thinking moderated the positive relationship between ethical leadership and relational social capital, such that the relationship was weak when instrumental thinking was high. The results also showed that instrumental thinking moderated both direct and indirect relationships between ethical leadership and knowledge hiding, such that the relationships were weak when instrumental thinking was high. The study carries important practical implications for managers concerned about the destructive consequences of knowledge hiding. (shrink)

A major figure in the Anglo-American analytic tradition, Ernest Sosa is a pioneer of contemporary virtue epistemology. Engaging with his important work for the first time, a team of renowned scholars of Chinese philosophy bring Western analytic epistemology into dialogue with themes and issues in the history of the Chinese tradition in order to reveal multiple points of connection. Drawing on thinkers and texts from Confucianism, Daoism and Chinese Buddhism, chapters explore issues central to virtue epistemology, such as the reliabilist (...) and responsibilist divide, the distinction between virtues constitutive of knowledge and virtues auxiliary to knowledge, epistemic competence and the role of testimony. Including Sosa's constructive and systematic responses to each scholar's interpretation of his work, this volume demonstrates the value of cross-cultural dialogue, advancing the field of virtue epistemology and paving the way for further engagement between philosophical traditions. (shrink)

本书阐明自然辩证法这门学科的形成过程,概要地阐述它的基本原理及其一百多年的发展历史。.

As the world has turned into a global village, it has created many challenges for human resource departments regarding the management of a diverse workforce in satisfying the employees and creating a diverse yet safe environment for them that does not make them uncomfortable. The current study has investigated the effect of human resource practices on the diversity climate with the mediation of job satisfaction. The data has been collected from human resource personnel of multinationals in China with the help (...) of 316 participants. The study deployed SEM analysis to analyze and measure the effect of training and development along with performance appraisal on the diversity climate. The findings of the study revealed that training and growth or development do not have an impact on the diversity climate, however, performance appraisal has a strong positive impact. Similarly, the mediating role of job satisfaction has been found to ensure the relationship of training and development and performance appraisal with the diversity climate. This study has provided certain implications for the HR managers of multinationals to ensure a secure diversity climate for a diverse workforce. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Reviewed by:Found in Translation: “New People” in Twentieth-Century Chinese Science Fiction by Jing JiangYingying HuangJing Jiang. Found in Translation: “New People” in Twentieth-Century Chinese Science Fiction. New York: Columbia University Press, 2021. 144 pp. Paperback, ISBN 9780924304941.One of the Association of Asian Studies’ Asia Shorts series, Jing Jiang’s monograph is a delightful 130-page read including notes and a bibliography. It contributes new and cross-cultural perspectives to the Chinese SF (...) scholarship that has recently been invigorated by a plethora of translations into English, animated discussions at conference panels and themed lectures, and book-length studies such as Nathaniel Isaacson’s Celestial Empire: The Emergence of Chinese Science Fiction (2017), which focuses on China’s early twentieth century, and Hua Li’s Chinese Science Fiction during the Post-Mao Cultural Thaw (2021), which deals with works published between 1978 and 1981, to name just a couple. Jiang’s book covers both periods and the time in between with a purpose to investigate “how Chinese science fiction participates and intervenes in Chinese conceptualizations of the modern at critical junctures over the last century” (1), which Jiang achieves through comparative readings of texts brought into dialogue via translation. A shared theme of the texts studied is, as the book title suggests, the creation of a “new people,” either through edification or high-tech means such as bioengineering. Therefore, the interventions by science fiction that this study is concerned with are chiefly in debates about modern citizenry, subjectivity, and humanity in China’s twentieth century, when science fiction enjoyed its first two “booms.”This book has an introduction, four chapters, and an epilogue. The introduction offers a brief history of Chinese science fiction and announces the author’s intention to “situate Chinese science fiction within a dynamic model of world literature” (2). Jiang makes two crucial points: first, Chinese science fiction is a product of translation and transculturation, which [End Page 591] requires an intertextual and comparative study; second, contrary to its designation as a popular genre in the West, science fiction in China has been a form of elite literature and even a part of statist thinking. While this introduction may seem a bit long for a short book with “conciseness” as one of its marketing guidelines—the account of Lu Xun’s early life and turn to literature, for example, may be a little too elaborate for its purpose (10–12)—it lays a solid foundation for discussions about science fiction’s translingual dimensions and role in China’s nation-building discourse to develop through the chapters.The expansive first chapter, “Medicine for the Mind, Panacea for the Nation: How Did the Stories of Science and Fiction Become One?” is yet another historical survey, occasionally repeating points from the introduction, but this time of the background, genesis, and early growth of science fiction in China from the mid-nineteenth to the early twentieth century (i.e., the late Qing dynasty [1644–1911] and early Republican era [1912–49]). Jiang gives a detailed account of occurrences deemed important to the rise and confluence of fiction and science within China’s nation-building discourse, including literati intellectuals’ promotion of “new fiction” and the dissemination of scientific knowledge, highlighting the roles played by central figures like Liang Qichao, Lu Xun, and John Fryer. Jiang makes the illuminating observation that Fryer’s stipulation of a “new novel” for a fiction contest he organized in Shanghai in 1895 foreshadowed China’s literary realism and the vernacular movement (30), and her remarks about translation, Chinese science fiction’s inherent hybridity, and its mission to cure the nation well echo the book’s central argument about the genre’s interventions.A shorter chapter follows, entitled “Scientifically Formed or Reformed: Bioengineering and Other Fantasies about a New Species of National Subjects,” which examines early science fiction stories about manufacturing humanity and argues that these texts “gave rise to a literary vision that believed literally in the malleability or programmability of the soul” (39). During the first boom of Chinese science fiction in the 1900s, translations of and sequels to Western stories showcase the debate about science’s power of shaping the soul... (shrink)

Controversies surrounding social media platforms have provided opportunities for institutional reflexivity amongst users and regulators on how to understand and govern platforms. Amidst contestation, platform companies have continued to enact projects that draw upon existing modes of privatized governance. We investigate how social media companies have attempted to achieve closure by continuing to set the terms around platform governance. We investigate two projects implemented by Facebook (Meta)—authenticity regulation and privacy controls—in response to the Russian Interference and Cambridge Analytica controversies surrounding (...) the 2016 U.S. Presidential Election. Drawing on Goffman’s metaphor of stage management, we analyze the techniques deployed by Facebook to reinforce a division between what is visible and invisible to the user experience. These platform governance projects propose to act upon _front-stage data relations:_ information that users can see from other users—whether that is content that users can see from “bad actors”, or information that other users can see about oneself. At the same time, these projects relegate _back-stage data relations_—information flows between users constituted by recommendation and targeted advertising systems—to invisibility and inaction. As such, Facebook renders the user experience actionable for governance, while foreclosing governance of back-stage data relations central to the economic value of the platform. As social media companies continue to perform platform governance projects following controversies, our paper invites reflection on the politics of these projects. By destabilizing the boundaries drawn by platform companies, we open space for continuous reflexivity on how platforms should be understood and governed. (shrink)

本书共分三部分, 内容包括东亚公共哲学的开展, 东亚思想传统中的公与私, 西方政治思想中的公与私.

本书作者将儒家伦理和当代英美道德哲学相结合,论证了儒家传统中有着与德性伦理概念相关联的特征,阐明儒家文本的意义。.

本书选择并论述的美育范畴,较全面的反映了美育现代性。包括现代美育、审美个性、时间与空间、功利超越与文化超越等内容。.

本书着重就严复的学术思想、政治主张及其社会影响展开研讨,全国各地专家学者从不同角度、不同层面深入探讨了严复思想,内容广泛,分析深刻。.

Normative notions are central to Husserl’s account of intentionality: intending an object is a normative achievement, essentially admitting of fulfillment or disappointment. So is teleology: intentional conscious life is inseparable from a horizontal orientation toward “ideas in the Kantian sense.” How are they related? Is teleology essential for intentionality as a normative achievement? Or, in Husserl’s way of putting it, do relative truths “demand” ideal truths? This article explores some reasons for agreeing with Husserl that this is indeed the case. (...) In Sec. 2, I will identify a “normative turn” in Husserl’s account of the basic structure of perceptual intentionality and spell out the teleological character of this normative account. This sense of teleology is a minimal one. A more robust teleology, in the sense of an orientation toward infinite ideality, is then justified in Sec. 3 by virtue of its function in the constitution of genuine objectivity. In Sec. 4, I will turn to the noetic, especially the ego-oriented side of Husserl’s analysis, in order to clarify the normative force of infinite telos. All in all, I will argue that the normative and the teleological sides of the story are inextricably intertwined in Husserl’s account of intentional conscious life. (shrink)

Abstract Chinese culture has remained steady, stretching through time as long and unbroken as the Great Wall. In thousands of years, Chinese culture has exhibited a remarkable ability to assimilate foreign intrusions. Even though several times throughout Chinese history minority nationalities have been in military and political control of China, they were gradually assimilated by Chinese culture. Christianity has spent more than a thousand years attempting to convert the Chinese with only negligible success. However, why was Marxism able to become (...) the dominant ideology in only 30 years? This article discusses the critical cultural roots of the different destinies of Marxism and Christianity within the Great Wall. (shrink)

_A wide ranging consideration of the work of contemporary ethicist David Wong._.

The basic aim of this research study is to describe the Applications of the fusion of aesthetic philosophy and practical philosophy in film and television music production. This research study depends upon primary data analysis for measuring the research study to generate different questions related to the aesthetic philosophy and practical philosophy to determine the research study used smart PLS and run different results related to the variables. Modern philosophy of art includes the philosophy of film as a well-established subfield. (...) Although philosophers were among the first academics to write studies of the new art form in the early decades of the twentieth century, the area did not enjoy considerable development until the 1980s, when a resurgence began. The rapid expansion of this sector can be attributed to a wide variety of factors. Let it be enough to state that the evolution of philosophy as a discipline and the growing importance of cinema in popular culture has made it crucial for philosophers to view the film as an art form on par with literature, music, and the visual arts. The overall research study found that there are negative and some positive relations between aesthetic philosophy and practical philosophy in music production. The result found that significant relationship between aesthetic philosophy and practical philosophy in film and television. (shrink)

There is an eminent tradition of thought that sees in the phenomenon of time something contradictory. This tradition has been recently revived by some contemporary proponents of dialethism – the view that there are true contradictions. In this paper, I will contribute to this line of thinking by tracing the first steps of a dialethic account of time-consciousness. In particular, I will argue that the experiential flow of time can be accounted for in the framework of an intentionalist approach to (...) temporal perception if we conceive of time-consciousness as a quasi-multiplicity, i.e., a multiplicity of non-self-identical parts, hence the embrace of dialethism. Section 1 introduces dialethism, discusses Priest's dialethic theory of motion and time, and motivates the project of a dialethic account of time-consciousness. Section 2 introduces the intentionalist approach to time-consciousness and distinguishes pure intentionalism from sense-data intentionalism; both subscribes to a certain Principle of Simultaneous Awareness but interprets it differently. In Sect. 3, I offer an in-depth analysis of this principle and identify its core as the requirement of self-unification, i.e., the requirement that time-consciousness unifies itself in flowing without any higher-order act of unification. Section 4 then argues that pure intentionalism can satisfy this requirement by embracing dialethism. I conclude by noting how the dialethic account of time-consciousness incorporates a central extensionalist insight within an intentionalist outlook. (shrink)