本书以专题的形式对哲学的一些基本理论、基本知识作了既有一定理论深度又有比较通俗易懂的阐述.

Authoritarian leadership is of great significance to eastern countries, including China. Meanwhile, unethical employee behavior also exists in all types of social organizations. The relationship between authoritarian leadership and unethical employee behavior is worth studying. Senior leaders often do not have a direct influence on employees except for through their immediate supervisors. The leadership style of senior leaders also influences the leadership style of their subordinates. This paper studies how authoritarian manager leadership trickles down to unethical employee behavior through authoritarian (...) supervisor leadership and discusses the moderating effect of leader member exchange and an ethical climate. Through a questionnaire survey of 406 pairs of leaders, supervisors, and employees, the research results of the multilevel model show that authoritarian supervisor leadership is positively related to unethical employee behavior, authoritarian supervisor leadership mediates the relationship between authoritarian manager leadership and unethical employee behavior, LMX positively moderates the relationship between authoritarian manager leadership and authoritarian supervisor leadership and moderates the mediating effect of authoritarian supervisor leadership, and, that an ethical climate negatively moderates the relationship between authoritarian supervisor leadership and unethical employee behavior and moderates the mediating effect of authoritarian supervisor leadership. (shrink)

This essay is an attempt to sketch out two contrasting notions of freedom in the Zhuangzi and the Xunzi . I argue that to understand the classical Chinese formulations of freedom we should look at the concept of hua 化 (transformation or to transform). It is a kind of freedom that highlights the moral and/or spiritual transformation of the self and its entailments on the connection between the self and various domains of relationality. The Zhuangzian hua is the transformation of (...) the self in such a way that the self becomes supremely attuned to the complexity of the world and can thus navigate various domains of relationality with extraordinary grace, ease, and efficacy. The Xunzian hua is the transformation of the self so that the self can extend its relationality to include the entire world and transform it from a raw and uncouth world to a civilized one through ritual practices. (shrink)

本书通过且说说我自己、朝阳迎我归、鸿雁心迹、与朋友的书信、与学生的书信、与家人的书信、道德文章,山高水长来介绍蒋孔阳。.

: This essay is an attempt to explain Nishida's logic of the predicate in its challenge to the Aristotelian object logic that is the foundation of substance metaphysics. It offers a comparative analysis of the critical issue of continuity so as to show why Nishida thinks Aristotelian logic cannot deal with the problematic of continuity of change while his own logic of the predicate can. It further explores the significance of Nishida's logic in providing the foundation for a non-substance ontology (...) of dynamic reality. (shrink)

In this essay I argue that in any country, the realization of sexual equality requires a certain level of economic development. I support this general theme by examining a particular case—a dilemma faced by Chinese feminists today. I intend to show that in a developing country such as China, where heavy physical labor is still in great demand in daily life and productive activity, full sexual equality cannot be a reality.

: In response to Jay Gallagher's criticism, I emphasize that my article "The Dilemma Faced by Chinese Feminists" (2000) is aimed at showing how both the level of economic development and sexual difference are relevant to the realization of sexual equality. It is a much more serious theoretical attempt than to argue that men have a physical advantage in a society where heavy labor is still in great demand.

: In this essay I argue that in any country, the realization of sexual equality requires a certain level of economic development. I support this general theme by examining a particular case--a dilemma faced by Chinese feminists today. I intend to show that in a developing country such as China, where heavy physical labor is still in great demand in daily life and productive activity, full sexual equality cannot be a reality.

By examining an exemplar sample of mental health nursing educational policies and related legislation, in this article, we trace the discursive production of madness as an “othered” identity category. We engage in a critical discourse analysis of mental health nursing education in Canada, drawing on provincial and federal policies and legislation as the main sources of data. Theoretically framed by critical posthumanism and mad studies, this article outlines how the mad subjectivity becomes decontextualized out of its identity‐based understanding and recontextualized (...) as an inferior category of “the human,” circulating within discourses of pedagogy, economics, law, and psychiatry. The article maps the intertextual nexus of the discourse of mental health nursing education, making visible the complex, the arbitrary, and the sometimes‐contradictory nature of the discipline's grappling with identity‐based mental health concepts. We close with several implications for nursing policy, education, and practice. (shrink)

This chapter contains section titled: Pluralistic Epistemology Panstructuralism Cultural Epistemology.

Background:There is controversy concerning the use of physical restraint. Despite this controversy, some nurses still consider the application of physical restraint unavoidable for some of their clients.Aim:Identify the perceptions and practice of physical restraint in China.Research design:This was a descriptive study that combined qualitative interviews with a quantitative cross-sectional survey.Participants:A total of 18 nurses were interviewed and 330 nurses were surveyed.Ethical considerations:Approval of the study was obtained from the hospital ethics committee. Permission to conduct the study was obtained from the (...) director of nursing. Participants were assured that their participation is voluntary.Results:Physical restraint was commonly used to protect patients’ safety. Naturally, intensive care unit nurses used physical restraint much more frequently than general medical/surgical ward nurses ( p < 0.01). In addition, night shift nurses tended to use physical restraint more frequently.Conclusion:Nursing managers should be aware of the role nurses play in the use of physical restraint. In-service training regarding the proper use of physical restraint should be strengthened and nurse staffing levels should be improved in order to minimize the use of physical restraint in China. (shrink)

This article discusses Confucius's view of courage in comparison with Aristotle's and Neo-Confucians'. It proposes the following arguments: Confucius's conception of courage is much broader than Aristotle's, since it does not confine courage to the category of martial virtue and moral excellence that presupposes a noble motive; both Confucius's and Aristotle's conceptions of courage hold that courage is concerned with the fear of external threats but not the strength in self-improvement as Neo-Confucians have proposed; and Confucius's conception of courage is (...) more relevant and significant than Aristotle's and Neo-Confucians' to contemporary life. (shrink)

This case examines management underpinnings of conducting socially purposeful business in contexts where the labor conditions and ethics are questionable. Shiraishi Garments Company was a Japanese entrepreneurial venture in the clothing industry that evolved into a highlysuccesssful multinational company. After its supply chain had extended into China, some ethical labor issues emerged. The decision point is focused squarely on the company’s CEO, who must deal with conflicting forces stemming from his personal values and professional responsibilities. In exploring the issues, the (...) case illustrates business risks of superficial standards auditing of international operations. The case also describes how multinational firms are often part of the problem and the solution when it comes to ethical labor issues. On these grounds, the case study reveals some alternative approaches to the audit model based on more meaningful partnerships. Implications pertain to successful and ethical supply chain relationships between foreign entrepreneurial firms and the developing economic systems they enter. (shrink)

An important question about the nature of courage is whether it is a form of self-control. In this paper I argue that there are different kinds of courage and therefore the question whether courage is a form of self-control cannot be given a uniform answer. Courage exhibited in all cases may be classified as either spontaneous or deliberative courage. Spontaneous courage is not a form of self-control and usually is called for in emergency situations. It results from long-term moral cultivation, (...) not a mindless impulse. Deliberative courage is usually shown in nonemergency situations. It may or may not involve self-control. In general, other things being equal, courage without exercising self-control is morally preferable. The absence of self-control is a necessary condition for ideal courage but ordinary courage is always accompanied by the exercise of will power. (shrink)

Moral Perception is the moral agent’s perception of the morally significant situation. In recent decades, the question about the role of moral perception in the moral life has drawn more and more attention in contemporary ethical theories. It has been widely acknowledged that the virtuous person perceives a given morally significant situation differently from others. But, current discussions of moral perception have been focused on the cognitive function of moral perception i.e., moral perception's making a certain feature of a given (...) situation salient for the agent, but there is not much that has been said about the evaluative nature of moral perception, i.e., moral perception's offering the agent a certain evaluation of the saliently perceived feature of a given situation. This paper is intended to show that moral perception has both cognitive and evaluative dimensions. More specifically, it argues that moral perception is not only a matter of saliently seeing certain features of a morally significant situation but also a matter of evaluating these features. It is such an integration of cognitive and evaluative dimensions of moral perception that provides with the agent motivational power and makes her action possible. (shrink)

In this paper I will try to argue for a new version in philosophy entitled as Philosophical Topology. It is inspired by the thought of Peter Strawson as well as ones of some of so-called Continental philosophers like Heidgger. Unlike any of metaphilosophy in general, the philosophical topology focuses rather on analyses of processes of make-up in philosophers’ thinking, especially by revealing the internal logic of philosophical ideas in making and processing in order to explain the intrinsic continuation of philosophical (...) ideas in particular philosophers’ thinking. In this sense the philosophical topology is not one of philosophical methods but a new branch in philosophy that is characterized as being concerned with continuation of ideas as its basic task. So, in this way, it is available to analyses of various doctrines in philosophy. Main issues in the philosophical topology are as follows: 1) to analyze the internal law-likes in the development of philosophy with the perspective of topology; 2) to interpret the general routes of Western philosophy in terms of the philosophical topology; 3) to view the philosophical topology as a way to inquire into metaphysics; 4) to deal properly with the relation of the philosophical topology to other branches in contemporary philosophy such as the philosophy of language, of logic, of science and ethics. (shrink)

... virtue (arete) with Confucius' key notion ren — which has also been interpreted as "virtue" — in order to make explicit whether and to what extent they ...

This paper proposes that the study of Chinese philosophy in the English speaking world has evolved in the three stages, i.e., the stage of preliminary introduction, the stage of communication, and the stage of deep study. The paper also tentatively investigates how problematic methodology in the study of Chinese philosophy and the prevalent conception of philosophy contribute to the marginalization of Chinese philosophy in the English speaking world and suggests some possible ways for the study of Chinese philosophy to emerge (...) from the current difficult situation. At the end this paper emphasizes that no matter whether the study of Chinese philosophy can make the English speaking philosophical world accept Chinese philosophy as genuine philosophy, increased understanding and appreciation of the important and unique contribution of Chinese philosophy is its significant accomplishment nevertheless. (shrink)

Say that an incomplete d.r.e. degree has almost universal cupping property, if it cups all the r.e. degrees not below it to 0′. In this paper, we construct such a degree d, with all the r.e. degrees not cupping d to 0′ bounded by some r.e. degree strictly below d. The construction itself is an interesting 0″′ argument and this new structural property can be used to study final segments of various degree structures in the Ershov hierarchy.

ABSTRACT This study investigated what information about brain death was available from Google searches for five major religions. A substantial body of supporting research examining online behaviors shows that information seekers use Google as their preferred search engine and usually limit their search to entries on the first page. For each of the five religions in this study, Google listings reveal ethical controversy about organ donation in the context of brain death. These results suggest that family members who go online (...) to find information about organ donation in the context of brain death would find information about ethical controversy in the first page of Google listings. Organ procurement agencies claim that all major world religions approve of organ donation and do not address the ethical controversy about organ donation in the context of brain death that is readily available online. (shrink)

This paper discusses some paradoxical propositions in Chinese tradition, especially the School of Names. It not only explains what Chinese philosophers mean by these propositions and why there are such paradoxes in Chinese philosophy, but also makes an attempt to formulate these paradoxical propositions in the language of symbolic logic. Meanwhile, the paper makes a comparison between Chinese views about contradiction and Aristotle?s law ot non?contradiction and explores the relation between them. It comes to the conclusion that once the difference (...) between Chinese concept of contraries and Aristotle?s is made clear, inconsistency between Chinese paradoxial propositions and Aristotle?s. law of non-contradiction disappears. (shrink)

In 1654 Zen Master Yinyuan traveled from China to Japan. Seven years later his monastery, Manpukuji, was built and he had founded his own tradition called Obaku. The sequel to Jiang Wu's 2008 book Enlightenment in Dispute: The Reinvention of Chan Buddhism in Seventeenth-Century China, Leaving for the Rising Sun tells the story of the tremendous obstacles Yinyuan faced, drawing parallels between his experiences and the broader political and cultural context in which he lived. Yinyuan claimed to have inherited (...) the "Authentic Transmission of the Linji Sect" and, after arriving in Japan, was able to persuade the Shogun to build a new Ming-style monastery for the establishment of his Obaku school. His arrival in Japan coincided with a series of historical developments including the Ming-Qing transition, the consolidation of early Tokugawa power, the growth of Nagasaki trade, and rising Japanese interest in Chinese learning and artistic pursuits. While Yinyuan's travel has been noted, the significance of his journey within East Asian history has not yet been fully explored. Jiang Wu's thorough study of Yinyuan provides a unique opportunity to reexamine the crisis in the continent and responses from other parts of East Asia. Using Yinyuan's story to bridge China and Japan, Wu demonstrates that the monk's significance is far greater than the temporary success of a religious sect. Rather, Yinyuan imported to Japan a new discourse of authenticity that gave rise to indigenous movements that challenged a China-centered world order. Such indigenous movements, however, although appearing independent from Chinese influence, in fact largely relied on redefining the traditional Chinese discourse of authenticity. Chinese monks such as Yinyuan, though situated at the edge of the political and social arenas, actively participated in the formation of a new discourse on authenticity, which eventually led to the breakup of a China-centered world order. (shrink)

This article hopes to accomplish two goals: first, it proposes a more effective framework for philosophers who engage in philosophical interpretations and constructions of Chan Buddhist texts, like the Linji Lu, to deal with challenges from historians when the integrity of those Chan texts as well as their authorship is called into question, so that a more robust intellectual space for the philosophical discourse on Chan classics can be carved out from the dominant historicist discourse. Accordingly, I argue that philosophical (...) and historical approaches to Chan classics have divergent scholarly objectives and follow different disciplinary norms. To clarify such divergence, I propose a hermeneutical model to distinguish two sets of scholarly objects operative in history and philosophy respectively, namely original versus inherited text, historical versus textual author, and authorial versus textual intent. These scholarly objects are related, at times even overlapped but often irreducibly distinct, with the former in the pairs belonging to historians and the latter to philosophers. Second, the article puts forward an alternative interpretation of Linji’s signature teaching of sudden enlightenment by connecting Linji’s demand for immediacy in his training of disciples with the nurturing of a particular set of character traits conducive to Chan enlightenment. It argues that only those practitioners with a strong character can weather the grueling demand of the arduous spiritual journey prescribed in Chan teachings. Therefore, I describe Linji’s teaching as advocating that “character is the Way,” wherein the Way refers to the Chan path of enlightenment. (shrink)

A glimpse of the new application of Buddhist logic in the seventeenth century leads us to reflect about our approach to logic in a given religious tradition: Should we isolate a logical system from the very context that has given rise to the genesis and development of such an intellectual apparatus? Methodologically, we do have the legitimate right to approach Buddhist logic from a purely logical point of view. However, when we study the actual use of Buddhist logic in the (...) seventeenth-century anti-Christian polemic, an analysis of its intentional application allows us to conclude that Buddhist logic in the context of controversy is primarily apologetic. Therefore, with a methodological concern, I suggest that philosophers and logicians should reconsider the apologetic nature of logic in any given religious tradition. (shrink)