When speaking of pre-Qin Dynasty theories on human nature, past scholars divided Confucius, Mencius and Xunzi into three categories, and they tended to divide the theories into moral categories of good and evil. The discovery of bamboo and silk sheets from this period, however, has offered some valuable literature, providing a historical opportunity for the thorough research of pre-Qin Dynasty theories on human nature. Based on the information on the recently excavated bamboo and silk sheets, especially the essay titled “Xing (...) Zi Ming Chu” on bamboo sheets unearthed in Guodian, this essay examines pre-Qin Dynasty theories on human nature from a new perspective. In doing so, it looks forward to a breakthrough in academic patterns of thought which typically defined pre-Qin Dynasty theories on human nature as good or evil, and thus a closer look at the original appearance of pre-Qin Dynasty theories on human nature as a whole. (shrink)

LANGUAGE NOTE | Document text in Chinese; abstract also in English. COVID-19疫情的爆發，突顯出公共健康倫理中自主性與公共健康之間的緊張關係。以“publichealth”、“ethics”、“autonomy”為主題詞在WebofScience核心合集數據庫中 進行文獻收集，借助CiteSpace6.1軟件進行信息可視化分析，發現2020年1月1日至2022年5月14日期間，生命倫理/公共健康倫理領域對於“自主性”概念的討論大體上集中在“知情同意”、“健康保 健政策"、“健康質量”、“信息技術”和“老年歧視/老年群體”範圍。本文在此基礎上提煉分析COVID-19疫情中的四個“自主性‘‘難題 如何避免以公共健康/公共利益為名過度限制自主性、在數字技術應用中如何保障自主性、如何保障老年群體的自主性和生命權，如何通過促進自主性來推動公共健康目標的實現。COVID-19疫情是一個重塑公共健康倫理 自主性概念的歷史契機。冷酷的病毒已經作為一種媒介把人類的命運緊密地聯繫起來，而基於關懷倫理和共同體倫理重塑的自主性概念則有望給疫情下的世界帶來團結、温暖和希望。 In the field of public health ethics, the COVID-19 pandemic has highlighted the tension between autonomy and public health. Using CiteSpace 6.1 software and information visualization analysis, we performed a search of literature in the Web of Science core collection database using thematic words such as “public health”, “ethics” and “autonomy”, we found that from January 1, 2020 to May 14, 2022, discussions on the concept of “autonomy” (...) within the field of bioethics/public health ethics were generally focused on the following topics: “informed consent”, “health care policy”, “health quality”, “information technology”, “ageism” and “elderly group”. In this paper, we distill and analyze four controversial issues: how can we avoid excessive restrictions on autonomy in the name of public health/public interest? How can we protect autonomy when using digital technology? How can we protect the autonomy and rights of the elderly? How can we advance the goals of public health by promoting autonomy? The COVID-19 pandemic is a unique historical opportunity to reshape the concept of autonomy within the field of public health ethics. Although the virus has bound the fate of humanity together, a reinvented concept of autonomy based on care and community ethics holds the promise of bringing solidarity, comfort, and hope to the world in the midst of the pandemic. (shrink)

Teachings of Muslim saints to earn bread by honest means.

Ṣadr al-Dīn Shīrāzī, Muḥammad ibn Ibrāhīm; -1641; Islamic philosophy.

jild-i 1. Ittiṣāf al-māhīyah bil-wujūd, al-tashkhkhus, Sarayān al-wujūd ajūbah al-masāʼil li-baʻḍ al-khallān, Shawāhid al-rubūbīyah, al-Mizāj -- jild-i 2. Ḥashar al-ashyāʼ, al-Ḥasharīyah, Khalq al-aʻmāl, al-Qaḍāʼ wa-al-qadar, al-Maʻād al-jismānī -- jild-i 3. Iksīr al-ʻārifīn fī maʻrifah ṭarīq al-ḥaqq wa-al-yaqīn al-wāridāt al-qalbīyah fī maʻrifah al-rubūbīyah -- jild-i 4. al-Ḥikmah al-ʻarshīyah, al-Masāʼil al-qudsīyah, al-Mashāʻir, Mathnawī --.

In recent years, three ancient manuscripts relating to the _Yi jin_g (_I Ching_), or _Classic of Changes_, have been discovered. The earliest--the Shanghai Museum Zhou Yi--dates to about 300 B.C.E. and shows evidence of the text's original circulation. The _Guicang_, or _Returning to Be Stored_, reflects another ancient Chinese divination tradition based on hexagrams similar to those of the _Yi jing_. In 1993, two manuscripts were found in a third-century B.C.E. tomb at Wangjiatai that contain almost exact parallels to the (...) _Guicang_'s early quotations, supplying new information on the performance of early Chinese divination. Finally, the Fuyang_ Zhou Y_i was excavated from the tomb of Xia Hou Zao, lord of Ruyin, who died in 165 B.C.E. Each line of this classic is followed by one or more generic prognostications similar to phrases found in the_ Yi jing_, indicating exciting new ways the text was produced and used in the interpretation of divinations. _Unearthing the Changes_ details the discovery and significance of the Shanghai Museum _Zhou Yi_, the Wangjiatai _Guicang_, and the Fuyang _Zhou Yi_, including full translations of the texts and additional evidence constructing a new narrative of the _Yi jing_'s writing and transmission in the first millennium B.C.E. An introduction situates the role of archaeology in the modern attempt to understand the Classic of Changes. By showing how the text emerged out of a popular tradition of divination, these newly unearthed manuscripts reveal an important religious dimension to its evolution. (shrink)

In recent years, three ancient manuscripts relating to the _Yi jin_g, or _Classic of Changes_, have been discovered. The earliest--the Shanghai Museum Zhou Yi--dates to about 300 B.C.E. and shows evidence of the text's original circulation. The _Guicang_, or _Returning to Be Stored_, reflects another ancient Chinese divination tradition based on hexagrams similar to those of the _Yi jing_. In 1993, two manuscripts were found in a third-century B.C.E. tomb at Wangjiatai that contain almost exact parallels to the _Guicang_'s early (...) quotations, supplying new information on the performance of early Chinese divination. Finally, the Fuyang_ Zhou Y_i was excavated from the tomb of Xia Hou Zao, lord of Ruyin, who died in 165 B.C.E. Each line of this classic is followed by one or more generic prognostications similar to phrases found in the_ Yi jing_, indicating exciting new ways the text was produced and used in the interpretation of divinations. _Unearthing the Changes_ details the discovery and significance of the Shanghai Museum _Zhou Yi_, the Wangjiatai _Guicang_, and the Fuyang _Zhou Yi_, including full translations of the texts and additional evidence constructing a new narrative of the _Yi jing_'s writing and transmission in the first millennium B.C.E. An introduction situates the role of archaeology in the modern attempt to understand the Classic of Changes. By showing how the text emerged out of a popular tradition of divination, these newly unearthed manuscripts reveal an important religious dimension to its evolution. (shrink)

We define $\Psi $ -autoreducible sets given an autoreduction procedure $\Psi $. Then, we show that for any $\Psi $, a measurable class of $\Psi $ -autoreducible sets has measure zero. Using this, we show that classes of cototal, uniformly introenumerable, introenumerable, and hyper-cototal enumeration degrees all have measure zero. By analyzing the arithmetical complexity of the classes of cototal sets and cototal enumeration degrees, we show that weakly 2-random sets cannot be cototal and weakly 3-random sets cannot be of (...) cototal enumeration degree. Then, we see that this result is optimal by showing that there exists a 1-random cototal set and a 2-random set of cototal enumeration degree. For uniformly introenumerable degrees and introenumerable degrees, we utilize $\Psi $ -autoreducibility again to show the optimal result that no weakly 3-random sets can have introenumerable enumeration degree. We also show that no 1-random set can be introenumerable. (shrink)

Evaluative studies of inductive inferences have been pursued extensively with mathematical rigor in many disciplines, such as statistics, econometrics, computer science, and formal epistemology. Attempts have been made in those disciplines to justify many different kinds of inductive inferences, to varying extents. But somehow those disciplines have said almost nothing to justify a most familiar kind of induction, an example of which is this: “We’ve seen this many ravens and they all are black, so all ravens are black.” This is (...) enumerative induction in itsfullstrength. For it does not settle with a weaker conclusion (such as “the ravens observed in the future will all be black”); nor does it proceed with any additional premise (such as the statistical IID assumption). The goal of this paper is to take some initial steps toward a justification for the full version of enumerative induction, against counterinduction, and against the skeptical policy. The idea is to explore various epistemic ideals, mathematically defined as different modes of convergence to the truth, and look for one that is weak enough to be achievable and strong enough to justify a norm that governs both the long run and the short run. So the proposal is learning-theoretic in essence, but a Bayesian version is developed as well. (shrink)

jild-i 1. Az ʻAbd al-Ḥamīd Kātib (59 Sh.) tā Abū al-Ḥasan Masʻūdī (336 Sh.) -- jild-i 2. Az Abū al-Ḥasan ʻĀmirī (291 Sh.) tā Abū al-Faz̤l Bayhaqī (465 Sh.) -- jild-i 3. Az Nāṣir Khusraw (383 Sh.) tā Sadīd al-Dīn ʻAwfī (616 Sh.) -- jild-i 4. Az Najm al-Dīn Rāzī (553 Sh.) tā Fakhr al-Muḥaqqiqīn (748 Sh.) -- jild-i 5. Az ʻUbayd Zākānī (670 Sh.) tā Jalāl al-Dīn Sayūṭī (884 Sh.) -- jild-i 6. Az Rūzbihān Khunjī (825 Sh.) tā Shaykh (...) Ḥurr ʻĀmilī (1071 Sh.) -- jild-i 7. Az ʻAlāmah Majlisī (1006 Sh.) tā Muḥammad Bāqir Shafaq (1223 Sh.) -- jild-i 8. Az Muḥammad Ṣādiq Marvazī (1147 Sh.) tā Mīrzā Fatḥʻalī Ākhūndzādah (1289 Sh.) -- jild-i 9. Az Mīrzā-yi Shīrāzī Avval (1194 Sh.) tā Ākhūnd Khurāsānī (1290 Sh.) -- jild-i 10. Az ʻAbd Allāh Māzandarānī (1219 Sh.) tā Saʻd Zaghlūl (1306 Sh.) -- jild-i 11. Az ʻImād al-ʻUlamāʼ Khalkhālī (1237 Sh.) tā ʻAbd al-ʻAzīz S̲aʻālibī (1323 Sh.) -- jild-i 12. Az Āyat Allāh Burūjirdī (1254 Sh.) tā Muḥammad Amīn Rasūlʹzādah (1333 Sh.) -- jild-i 13. Az ʻAbd al-Karīm Zanjānī (1263 Sh.) tā Amīn al-Ḥusaynī (1353 Sh.) -- jild-i 14. Az Jamālzādah (1274 Sh.) tā Mahdī Bāzargān (1373) -- jild-i 15. Az Muḥammad Ḥamīd Allāh (1286 Sh.) tā Muṭahharī (1358 Sh.) -- jild-i 16. Az Farīdūn Ādamīyat (1299 Sh.) tā Muṣṭafá Khumaynī (1356 Sh.) -- jild-i 17. Az Samīr Amīn (1310 Sh.) tā Ḥasan Ḥanafī -- jild-i 18. Az Sayyid Muḥammad Bāqir Ṣadr (1314 Sh.) tā Rāshid al-Ghanūshī -- jild-i 19. Az ʻAlī Awmlīl (1321 Sh.) tā Ṭāriq Ramaz̤ān. (shrink)

The issue of wages has been ignored in previous studies of economic history in late imperial China. Focusing on Huating County and Lou County, this article explores the wages in agricultural, industrial, commercial, and service occupations of this area in the 1820s. The findings, though primary, are helpful to our understanding of incomes in early-nineteenth-century China.

The topic of time is central to Levinas's philosophy. By examining aspects of the Biblical stories of Abraham and Moses compared with Greek myths, mainly that of Cronos devouring his children, this paper aims to show that Levinas's view of time, though certainly indebted to the Greek (i.e. philosophical) tradition, contains traces of Biblical experiences. Moreover, Levinas's interpretation of time will serve as a concrete demonstration of the way the Jewish experience enables Levinas to express his criticism of the philosophical-Greek (...) tradition. (shrink)

Confucianism defined benevolence with “feelings” and “love.” “Feelings” in Confucianism can be mainly divided into three categories: feelings in general, love for one’s relatives, and compassion. The seven kinds of feeling in which people respond to things can be summarized as “likes and dislikes.” The mind responds to things through feelings; based on the mind of benevolence and righteousness or feelings of compassion, the expression of feelings can conform to the principle of the mean and reach the integration of self (...) and others, and of self and external things. The “relations between the seven kinds of feelings and the Four Commencements,” however, was not developed into a theoretical idea in Confucianism. After Confucius, the relationship between the universality of natural sympathies and the gradation of love for relatives gradually became an important subject in Confucian ideas of benevolence and love. By “refuting Yang Zhu and Mozi,” Mencius systematically expounded on this issue. Love had two ends: self-love and natural sympathies, between which existed the love for relatives. These two ends were not the two extremes of Yang’s self-interest and Mozi’s universal love. Love for relatives not only implied a gradation, but also contained universality and transcendence that came from self-love. Love for relatives, natural sympathies and self-love had a kind of tension and connectivity between two dynamic ends. The Confucian idea of benevolence and love hence demonstrated differences and interconnectivity. An accurate understanding of such “feelings” and “love” is important for us to grasp Confucian thoughts on benevolence and its realization. (shrink)

Difference is a category of relationship lying between identity and non-identity, and equality and inequality. This concept is both the Confucian reflection of the real relationship between things in the world and the value ideal of Confucianism. The Confucian idea of difference, embodied in the view of human relationships, of world, and of nature, seeks to build a rational order based on difference, so as to reach a harmonious, united and ideal state. Confucians in the past dynasties continually interpreted difference (...) and raised it to the level of ontology, enriching the system of Confucianism. (shrink)

Understanding a proposition for an intelligent agent is an important epistemic concept. We first discuss intuitively general logic characteristics of understanding, and give a language and a semantics containing understanding as a modal operator. Secondly, we develop the system LU for the operator, give some results of its proof theory, and then we prove the frame soundness and frame completeness of LU.

We construct a Hilbert style system RPL for the notion of plausibility measure introduced by Halpern J, and we prove the soundness and completeness with respect to a neighborhood style semantics. Using the language of RPL, we demonstrate that it can define well-studied notions of necessity, conditionals and propositional identity.

This study examines the frequency of consanguineous marriage and the coefficient of inbreeding in the United Arab Emirates. The study was conducted in Al Ain and Dubai cities between October 1994 and March 1995. A sample of 2033 married UAE females aged 15 years and over participated. The degree of consanguinity between each female and her spouse, and the degree of consanguinity between their parents were recorded. The rate of consanguinity in the present generation was high with a coefficient of (...) inbreeding of 0·0222. The commonest type of consanguineous marriage was between first cousins. Double first cousin marriages were common compared to other populations. The consanguinity rate in the UAE has increased from 39% to 50·5% in one generation. The level of consanguinity was higher in Al Ain than in Dubai. (shrink)