This paper explores the perceptions of senior high school pupils in Shanghai regarding their motivation towards learning English and their perceived influence on this of important others . The study is based on 610 questionnaire responses and 64 interviews. The findings indicate that their English learning motivation is dominated by life and career‐based reasons rather than intrinsic or integrative reasons. The influence of important others was perceived as being positive but small, with teachers being viewed as the most influential.

Children and adults from theus and China heard about people who died in two types of narrative contexts – medical and religious – and judged whether their psychological and biological capacities cease or persist after death. Most 5- to 6-year-olds reported that all capacities would cease. In theus, but not China, there was an increase in persistence judgments at 7–8 years, which decreased thereafter.uschildren’s persistence judgments were influenced by narrative context – occurring more often for religious narratives – and such (...) judgments were made especially for psychological capacities. When participants were simply asked what happens to people following death, in both countries there were age-graded increases in references to burial, religious ritual, and the supernatural. (shrink)

BackgroundFamily consent is a prerequisite for the organ donation of the deceased in China. However, a large number of donors are individuals who died due to accidental injuries or unanticipated diseases, which means that most of the families of such donors have just experienced the sudden death of their loved one and have to make a donation decision in a short time. This decision may cause psychological stress and some psychological damage to the minds of relatives of the donors. In (...) addition, cultural sensitivity also has largely caused the relatives of donors inner conflicts and contradictions. And sometimes organ donation may still be stigmatized. However, have they received any emotional support and what is their emotional support needs are some questions that need to be answered. Therefore, this study aims to investigate the emotional support, influencing factors, and needs of the family members of organ donors in Hunan Province, China.Materials and methodsThis is mixed-methods research that combines quantitative and qualitative research methods. A cross-sectional survey was conducted among 102 donor families using a questionnaire to investigate their emotional support status. To further understand their emotional support needs, 12 donor families participated in the semi-structured interview.ResultsThe results confirmed that: A total of 67.7% of the 102 respondents received emotional support or psychological comfort. Thus, only a small number of respondents felt respected by the public. Emotional support came mainly from immediate family members, and official organizations such as the Red Cross. Marital status, health status, occupation, and coping style can affect the emotional support of the donor families. Interview showed that the families of donors need emotional support and psychological aid from psychological professionals mostly. And they also wish to receive the understanding and respect of the public.ConclusionMost families of organ donors received emotional support from family, Red Cross, and friends, but only a minority of families of donors reported receiving respect from the public after the donation. And families of donor showed a strong need for emotional support and professional psychological aid from institutions. (shrink)

The topic of my dissertation is the political and philosophical thought of Lü Zuqian, one of the key players in the history of the "True Way Learning" in Southern Song China and a close associate of Zhu Xi. Focusing on core concepts in Lü’s writings like self-cultivation, imperial sovereignty, law, rites, institutions and reform, this study advances a new interpretation of Lü Zuqian's modes of thinking. The comparison of Lü Zuqian's political ideas to those of contemporaries such as Zhu Xi, (...) Zhang Shi, Lu Jiuyuan, Chen Liang and Ye Shi clarifies the political language and the political engagements of Daoxue thinkers. This case study tries to explain the fundamental nature of political Daoxue discourse between 1160 and 1180 and to shed new light on the interpretation of "Neo-Confucian" thought in general. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Journal of the History of Ideas 63.1 (2002) 1-17 [Access article in PDF] What if the Father Commits a Crime? Rui Zhu Apparently, Socrates and Confucius respond similarly to the question if a son should turn in his father in the case of the father's misdemeanor. When Euthyphro, flaring his pride of his moral impartiality, tells Socrates that he is on his way to report his father because he (...) has thrown one of the household slaves into a ditch and left him bound there until he was dead, Socrates says, "Good Heaven! Certainly, Euthyphro, most men would not know how they could do this and be right. It is not the part of anyone to do this, but of one who is far advanced in wisdom." 1According to Socrates, only a man of high wisdom knows how to prosecute his father righteously, but Euthyphro does not appear to have this wisdom. When his interlocutor observes that an upright man in his state would bear witness against his father if he misappropriates a sheep, Confucius contradicts the interlocutor's understanding of uprightness by speaking in a matter-of-fact tone: "In my country the upright men are of quite another sort. A father will cover up for his son, and a son his father—which incidentally does involve a sort of up—rightness." 2Confucius stands on the same line with Socrates but seems the more radical of the two. Socrates does not directly refute Euthyphro and only suggests that he make sure he understands what he is doing before going any further. Socrates is not only typically Socratic—indirect and suggestive—but also sounds so reasonable that Euthyphro appears in contrast to be a reckless youth who harbors [End Page 1] only a faint understanding of morality. Confucius's response is more rigid, for he categorically dismisses an act of the Euthyphroian kind. He demands that father and son cover up for each other in the case of either one's guilt. Compared to Socrates, Confucius advocates the position that seems a little too strong and leaves no room for justice, while Socrates does not have that problem with justice. This is how we feel about Socrates and Confucius on our first impression. The prima facie observations that we make from the remarks of Socrates and Confucius seem both plain and unproblematic.By embedding these remarks into their respective social or philosophical cultures, this paper will show that our previous observations are not quite accurate. The apparent affinity of the Socratic and Confucian stances belies different underlying moral philosophies. We want to use their comments as bridges to explore the early Greek and Confucian ethics and show how different a picture we see after things are examined within their traditions.The issue of a possible father-son conflict may be treated as a case study of the early Greek (the Heroic era until the age of Socrates) and early Confucian (Confucius and Mencius) morals. There is a strong theme in the early Greek morals that allows, or sometimes demands, a son such as Euthyphro to prosecute his father for the sake of justice, because justice, instead of love (philein) or filial piety, is the governing principle in the early Greek ethics. Confucian ethics is founded on love (human-heartedness), which in turn is extended from the love between father and son. All moral principles including justice are derived from this extension of love. The mutual love of father and son then becomes the governing principle in the case of Confucianism. A Guilty Father: The Greek Motif The question, "What if the father commits a crime?" has a certain realistic aroma to a boy coming of age in the Hesiodic Greek world. That father has to be overcome by son before some relief from strife becomes possible is a familiar theme in Greek literature. In Hesiod's Theogony, Uranus (the sky) incurs hatred from all his newborn children since he hides them in their mother Gaia's womb and does not let them return to the light, for no reason... (shrink)

Technology has a pervasive and profound effect on the contemporary world, and engineers play a central role in all aspects of technological development. In order to hold paramount the safety, health, and welfare of the public, engineers must be morally committed and equipped to grapple with ethical dilemmas they confront.

本书通过比较研究揭示出,在生存主义哲学和道家思想对人之生存结构的理解方面,存在着深层的共识,这是二者之间展开深度对话的"客观基础".本书分为两大部分,第一部分,包括本研究的第一章和第二章,分别对海德格 尔存在与时间和萨特存在与虚无中的生存主义思想加以呈现,诠释,以期读者能够对生存主义哲学的"标本式"理论有所了解,并为后文的比较研究提供一定的理论铺垫.第三到八章,对道家思想与生存主义思想展开多维比较. 主要围绕"无"在生存结构中的地位和作用来展开,并努力揭示出,生存主义哲学和道家思想在人的"带无生存"这一点上,有着极为醒目的相通之处.然而,在此基础上产生的价值导向,却表现出同样醒目的分梳.通过分析道 家与生存主义哲学思想上重叠性与互补性,可能为融合东西方智慧,尤其是吸收中国传统道家智慧的现代生存哲学理论体系的建立提供一定的思想素材和理论参考.

Zhu Xi is the most important of the twelfth-century neo-Confucianists. Some consider him second only to Confucius himself in his importance to Chinese philosophy as a whole, since it is his interpretation of Confucius that has been canonical since his lifetime. This short book, modeled after the Burton Watson "Basic Writings" volumes for Zhuangzi, Xunzi, and Han Feizi, is an accessible, one-volume introduction to Zhu Xi's influential philosophical system designed especially for course use. In "classifying" Zhu Xi's conversations in the (...) Classified Conversations of Master Zhu, Li Jingde dedicated the first thirteen chapters to conversations explaining his general philosophical system. Readers are introduced to his metaphysics of principle (li), psychophysical stuff (qi), spiritual beings (guishen), human nature (xing), mind-heart (xin), and emotions (qing); and to his program of self-cultivation-that is, the curriculum that Confucians should follow to attain moral perfection. Gardner argues that these chapters constitute the best overview of Zhu Xi's basic philosophical teachings, and selections from them form the basis of his volume. Occasionally, they are supplemented with passages from the Collected Literary Writings of Master Zhu and from Zhu's commentaries on the Classics. (shrink)

In nontheistic moral traditions, there is a typical ethical conundrum concerning the relation between cosmic order and human agency. Within those traditions, it is generally recognized that the universe has its own order and history that are independent of human will. A moral discourse has to find space to accommodate human agency in the midst of the iron grid of cosmic law. Both Confucius and Aurelius use the concept of timeliness (kairos) to resolve the difficult issue. But their philosophies take (...) on divergent paths. By studying their resolutions of the issue, we will be able to appreciate the distinctive nature of their nontheistic moral narratives. (shrink)

The purpose of this study is to examine the meaning and value of humanity implied by Zhu Xi’s viewpoint of the meaning of life and death. This is aimed to create an opportunity where we can find the answers ourselves from various angles to the essential questions such as what makes us human or what humans live by. As for the first process, I will briefly examine how the values and significance of advanced Confucianism views on life and death were (...) passed on to Zhu Xi. Second, I would like to examine the characteristics of Zhu Xi's perspectives and human nature by connoting them into three areas: a way of realizing life and death, the public nature of life and death, and the humanity as the transcendence and completion of life and death. Through this investigation, I would like to suggest the meaning of humanity implied by Zhu Xi’s view of life and death as follows: First, human potential is not based on biological human lifespan, but rather on the realization of one's own nature by continuous humanistic practice based on publicity. Second, this process of practice is a means of fully perceiving the essence of life, and the value and significance of death. Third, death, like life, is a ge-wu [格物] doctrine to explore. After intense practice of the principle of life in everyday life, it would be possible to perceive the “no-disparity-in-birth-and-death” philosophy. Therefore, living everyday life faithfully results ultimately in dying well. Fourth, dying well does not originate from an emphasis on the fear of the phenomenon of death or the afterlife, but rather from deep reflection and practical completion in terms of humanity and values based on the condition of well-living and the value of commonality. Lastly, only when this philosophy is fully made aware of, will the fear derived from the gate of life and death be dispelled by itself as a reward in return. (shrink)

Stellvertretend für den traditionellen Konfuzianismus wird die Moralphilosophie Zhu Xis näher untersucht, um die darin enthaltenen hermeneutischen Elemente Verstehen und Praxis im Zusammenhang mit den klassischen Schriften herauszuarbeiten. Dabei erweist sich Hans-Georg Gadamers hermeneutisches Denken als hervorragende Vergleichsgrundlage. Das Wahrheitsproblem bei Texten - und folglich auch deren Sinn - kann laut Gadamer nur durch die Geschichtlichkeit des Verstehens und in konkreten Situationen erfaßt werden, und zwar in dem Sinne, daß Verstehen immer Andersverstehen heißt. Bei Zhu Xi wird Andersverstehen als die (...) Grundlage der Praxis anerkannt, jedoch nur im Bereich der Bedeutung; geht es aber um das Wahrheitsproblem, so muß ein Andersverstehen völlig ausgeschlossen werden, das Sinnverhältnis muß also stets unveränderlich bleiben. (shrink)

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As one of the three systems of China's traditional culture, Daoism has an important place in the history of Chinese philosophy. Based on the ideas of inaction performing all, the Way modeling spontaneity, and the dialectic of you [having, being] and wu [lacking, nonbeing], this article is a systematic exploration of Laozi's philosophy of denial, spontaneity, and atheism, as well as of the deep and lasting influence of his metaphysical principles on all schools of traditional Chinese philosophy.

Abstract In ?On Making an Effort? E. J. Coffman develops what he takes to be a fairly serious problem for Robert Kane's positive theory of free choice, where the concept of efforts of will is pivotal.1 Coffman argues that the plausibility of Kane's libertarian account of free choice ?is inversely proportional to the plausibility of a certain principle of agency? (p. 12). And since the latter is quite plausible, the former is therefore ?at best fairly implausible? (p. 12). In what (...) follows I will show that Coffman's objection is in fact misplaced. Kanean libertarianism not only is in accordance with the essence of the principles of personal responsibility that Coffman advocates, it also affords a more plausible and intelligible account of the sources of personal responsibility superior to the proposed principles. (shrink)

本书第一章介绍王船山的生平及其著述。第二章概述王船山研究情况。第三章至第八章依次介绍清代、民国与中华人民共和国成立后的王船山研究论文与著作情况。第九章介绍香港、台湾地区的王船山研究著作。.

"先秦诸子思想研究"汇聚了二十九篇论文, 二十三篇是已发表过的, 六篇为新作.一生中的粗文可能会扩张读者视野, 如"论孔子逻辑思想在先秦逻辑史上的地位"等.

本书共分为"异峰突起,细数儒学大师""儒家万千滋味,且待一一品尝""比肩而立,儒与众家何处异"上中下三篇,包括"天不生仲尼,万古长如夜""孟子取义,浩然为生""儒学之流贯千年""人之为人在于'仁'"等 14章内容.

黃宗羲（1610～1695），字太沖，號梨洲，是明末清初著名的思想家，與顧炎武、王夫之同稱清初三大儒，有「中國思想啟蒙之父」盛譽。 本書以黃宗羲的儒學思想作為研究主軸，界定黃宗羲的思想為內在超越的元氣一本論，並考察了黃宗羲與其師劉宗周的思想關聯，梳理了黃宗羲品評宋明儒學的義理綱維，審定了黃宗羲與呂留良、潘平格、陳乾初的學術爭論，辨 析了黃宗羲針對佛老與天主教的學理批判，闡釋了黃宗羲《明夷待訪錄》的天下情懷。.