Cet article porte sur l'amitié et la piété filiale dans le néo-confucianisme de l’époque Ming, notamment dans l’enseignement de Wang Yangming. J’avance que les jianghui cultivant la pensée de Yangming offrirent un environnement social idéal pour ennoblir l’amitié. On considérait la véritable amitié comme un vecteur de perfectionnement moral et le moyen de réduire le risque de subjectivisme dans la philosophie inspirée de Yangming. Je reconsidère également la question de savoir si les néo-confucianistes de l’époque Ming ont contesté l’ordre (...) des cinq relations cardinales en faisant de l’amitié la plus importante d’entre elles. À travers l’examen approfondi de la piété filiale dans la culture impériale et l’enseignement de Yangming, je souligne que la piété filiale ne constituait pas seulement la base de l’ordre socio-politique, mais aussi l’essence du vrai moi. L’amitié tire son importance de sa capacité à nous aider sur la voie du perfectionnement moral et de l’amélioration de soi. Néanmoins, elle n’a jamais pu surpasser l’importance que revêt la piété filiale et elle ne vint que compléter l’éthique familiale. (shrink)

Cet article porte sur l'amitié et la piété filiale dans le néo-confucianisme de l’époque Ming, notamment dans l’enseignement de Wang Yangming. J’avance que les jianghui cultivant la pensée de Yangming offrirent un environnement social idéal pour ennoblir l’amitié. On considérait la véritable amitié comme un vecteur de perfectionnement moral et le moyen de réduire le risque de subjectivisme dans la philosophie inspirée de Yangming. Je reconsidère également la question de savoir si les néo-confucianistes de l’époque Ming ont contesté l’ordre (...) des cinq relations cardinales en faisant de l’amitié la plus importante d’entre elles. À travers l’examen approfondi de la piété filiale dans la culture impériale et l’enseignement de Yangming, je souligne que la piété filiale ne constituait pas seulement la base de l’ordre socio-politique, mais aussi l’essence du vrai moi. L’amitié tire son importance de sa capacité à nous aider sur la voie du perfectionnement moral et de l’amélioration de soi. Néanmoins, elle n’a jamais pu surpasser l’importance que revêt la piété filiale et elle ne vint que compléter l’éthique familiale. (shrink)

Research has shown that individuals with high levels of psychopathic personality traits are likely to cause harm to others in the workplace. However, there is little academic literature on the potentially adaptive outcomes of corporate psychopathy, particularly because the “boldness” psychopathy domain has largely been under-acknowledged in this literature. This study aimed to elaborate on past findings by examining the associations between psychopathy, as operationalized using scales from the relatively new triarchic model of psychopathy, and both adaptive and maladaptive workplace (...) behaviors. Participants were 343 working community adults who completed a series of self-report questionnaires that measured psychopathy and various workplace behaviors, including counterproductive work behaviors, tactics of influence, unethical decision-making, leadership strategies, team play, and creativity. Structural equation modeling was used to estimate the associations between latent constructs of boldness, meanness, and disinhibition, and the eight different constructs related to workplace behaviors. It was found that boldness preferentially predicted the use of soft tactics of influence, adaptive leadership, and team play, and negatively predicted passive leadership. Meanness predicted unethical decision-making, poor team play, and hard tactics of influence. Disinhibition positively predicted CWB and passive leadership. Meanness also moderated the association between disinhibition and CWB, in that greater scores on both psychopathy domains indicated greater levels of CWB. These findings provide conceptual support for the triarchic model, including the “boldness” domain, which measures adaptive aspects of psychopathy in addition to maladaptive ones, as well as suggest that not all individuals high on psychopathy would be an overt menace to the workplace. The different psychopathy traits may also interact with each other to predict different types or levels of workplace behaviors. (shrink)

The administration or recognition of religious courts is a form of religious accommodation present in many constitutional states today commonly analysed in legal pluralism terms. This article contributes to the further analysis of the relationship between legal pluralism and rights in religiously diverse societies by examining the status of state religious courts and their interaction with state non-religious courts. In particular, I examine what Cover calls “jurisdictional redundancies” between the courts and conceptualize the allocation of power between religious and non-religious (...) courts as a potentially productive site of interlegality. In doing so, I support concurrent jurisdictional allocations, arguing that exclusive jurisdiction could result in what I call an interlegal gap, whereby instead of inter-penetration of norms and production of reconciliatory principles, there is a justice gap whereby litigants may find themselves unable to obtain appropriate legal recourse including when neither court is willing to assume jurisdiction over the matter. This requires us to see the relationship between religious courts and non-religious courts through the more mundane but more practical lens of jurisdictional overlaps and competition, rather than through the more abstract framing of normative or even civilizational clashes. Accordingly, I argue that concurrent jurisdiction and interlegality have greater potential to strike a balance between individual and group rights and could be more protective of religious diversity. In other words, I argue for a closer, rather than a more separate, relationship between religious and non-religious courts, while denying that a hierarchical relationship where religious courts are subordinated to non-religious courts is the only way to protect rights. (shrink)

Facing the possibility of a surge of COVID-19-infected patients requiring ventilatory support in Intensive Care Units, the Singapore Hospice Council and the Chapter of Palliative Medicine Physicians forward its position on the guiding principles that ought to drive the allocation of ICU beds and its role in care of these patients and their families.

Guided by Basic Psychological Need Theory, we investigated the combined associations between need satisfaction and need frustration and their relations with theoretically relevant correlates including mindfulness, physical literacy, physical activity enjoyment, and physical activity. The participants were Singapore-based school students who completed a cross-sectional survey. The results of the latent profile analysis identified four distinct need profiles: profile 1–average satisfaction and frustration ; profile 2–low satisfaction, above average frustration; profile 3–very high satisfaction, very low frustration ; and profile 4–high satisfaction, (...) very high frustration. Among these, profile 3 was the most adaptive one; it had the highest levels of mindfulness, physical literacy, physical activity enjoyment, and moderate-to-vigorous physical activity. Experiences of need satisfaction countered the negative effects of need frustration on these correlates. These findings enhance our understanding of students’ psychological need experiences and highlight the need for investigating the combined associations between need satisfaction and need frustration. (shrink)

Amid a far-reaching convergence of Western and Chinese cultures, utilitarianism has become a 'hot' new philosophical and ethical topic in China. I call the various different ideas associated with this new academic theme Chinese neo-utilitarianism. Chinese Neo-utilitarianism is an attempt to combine Marxism, the Western ethical tradition and the Chinese tradition to create a new approach different from that of complete Westernization, or the pure Chinese tradition or Marxism so as to bring the greatest happiness for the greatest number of (...) present-day Chinese people. ;We can trace the ideas of Chinese Neo-utilitarianism back in history, finding a Chinese utilitarian tradition differing somewhat from the Western moral philosophy of utilitarianism. Three key aspects of the Chinese utilitarian tradition are debates over the concepts of Yi and Li, Jing and Quan, and Gongli and Sili. The debate over Yi and Li concerns which is the ultimate standard for moral decision. The concepts of Jing and Quan address the question: is there an eternal moral standard or principle applicable in any circumstances? The discussion on the concepts of Gongli and Sili focuses on how or whether we can follow Yi and obtain Li; and how we can get Li in a moral way. If Gongli, the public interest, is Yi or the ultimate good is Li as Gongli, whose interests are to count? How is Gongli to be distributed ethically? Will neo-utilitarianism or neo-Confucian 'sageliness within and kingliness without' with science and democracy best serve the needs of modernization today? (shrink)

本书以南宋大思想家朱熹的著述为依据, 精选其中重要的书剳, 奏稿, 论文, 著作篇章和各种序, 跋, 记等, 辅以清代朱子学研究的重要文字.

本書包括兩個主題，前四章是對陽明學派初起時的一些觀察。陽明心學在明代中期出現的意義，是在功名、詩文、程朱理學籠罩之中，高唱身心性命之學，為浮華而形式化的學術環境注入一股清流。然而在陽明所來往的程朱理學 家之中，為己之學已是共同的方向，陽明只是走的更遠而已。徐愛有經世之志，董澐以詩為生涯，錢緒山則從事朱子學，皆在身心性命的關懷下成為陽明弟子。王龍溪早慧脫俗，直承陽明之學而發展其精髓。後六章是關於蕺山學 派的，近年蕺山學派研究的重點包括蕺山身後解釋權之爭，與明清學術轉型等問題。一般認為黃梨洲較得蕺山真意，但多數弟子則傾向朱子學，並影響到蕺山嗣子劉汋對蕺山著作的編輯與刪改。本書認為劉汋從工夫論的立場理解 蕺山，對蕺山著作的整理足以作為客觀研究的依據。對蕺山思想的詮釋，本書本於牟宗三先生「以心著性」說，並略有修正。梨洲融鑄與簡化蕺山思想，而展開經史學術的創造，思想上的貢獻是發展格物說。惲日初同時受到高景 逸與劉蕺山影響，其格物思想的背景是節義與藝術。.

本书是一部对泰州学派进行全面研究的专著。基于文献，本书对泰州学派成员的组成提出了新的看法，突出了泰州学派的历时特征以及泰州学派的核心思想内涵，对此前泰州学派研究中鲜有论及的赵大洲、邓豁渠的思想进行了深 入分析，肯定了其在泰州学派传衍中的作用。通过文献细读，本书对传统的学术观念提出了一些质疑，分析了泰州学派思想家们通过不懈努力为儒学注入的鲜活因子，分析了泰州学人豪杰精神背后的经世情怀，为客观评价泰州学 派的历史作用提供了学理依据。.

La 4e de couverture indique : " Que signifie le « retour du confucianisme » dans une Chine redevenue puissance mondiale? Alors que les études existantes privilégient les discours idéologiques et les débats intellectuels, ce livre prend pour la première fois comme point de départ l’émergence, dans les années 2000, d’un « confucianisme populaire » qui se distingue des initiatives officielles. À partir d’enquêtes de terrain menées sur près d’une décennie, il étudie le développement de nouvelles pratiques – (...) réappropriation des textes classiques, culture du corps, création d’un néoritualisme... –, dans des contextes aussi variés que les écoles et les universités, les temples et les mouvements religieux, les entreprises et les administrations. En les analysant dans la perspective plus vaste d’une remise en cause en Chine des grands récits modernisateurs ayant dominé le xxe siècle, Le Sage et le peuple jette une lumière nouvelle sur l’articulation du politique et du religieux dans la Chine contemporaine. À travers l’observation des cultes d’État mis en place sur le continent et à Taïwan, c’est aussi la question du destin contemporain de la tradition cosmologique chinoise qui se trouve posée. ". (shrink)

Neo-Confucianism is a philosophically sophisticated tradition weaving classical Confucianism together with themes from Buddhism and Daoism. It began in China around the eleventh century CE, played a leading role in East Asian cultures over the last millennium, and has had a profound influence on modern Chinese society. -/- Based on the latest scholarship but presented in accessible language, Neo-Confucianism: A Philosophical Introduction is organized around themes that are central in Neo-Confucian philosophy, including the structure of the cosmos, human nature, ways (...) of knowing, personal cultivation, and approaches to governance. The authors thus accomplish two things at once: they present the Neo-Confucians in their own, distinctive terms; and they enable contemporary readers to grasp what is at stake in the great Neo-Confucian debates. (shrink)

One of the central aims of the neo-mechanistic framework for the neural and cognitive sciences is to construct a pluralistic integration of scientific explanations, allowing for a weak explanatory autonomy of higher-level sciences, such as cognitive science. This integration involves understanding human cognition as information processing occurring in multi-level human neuro-cognitive mechanisms, explained by multi-level neuro-cognitive models. Strong explanatory neuro-cognitive reduction, however, poses a significant challenge to this pluralist ambition and the weak autonomy of cognitive science derived therefrom. Based on (...) research in current molecular and cellular neuroscience, the framework holds that the best strategy for integrating human neuro-cognitive theories is through direct reductive explanations based on molecular and cellular neural processes. It is my aim to investigate whether the neo-mechanistic framework can meet the challenge. I argue that leading neo-mechanists offer some significant replies; however, they are not able yet to completely remove strong explanatory reductionism from their own framework. (shrink)

An original account of social justice using Neo-Aristotelian value theory to fully explore the concept of human good. The book concentrates on developing a pluralist egalitarian theory of social justice in conjunction with a distinctive account of human good.

Neo-Fregeans argue that substantial mathematics can be derived from a priori abstraction principles, Hume's Principle connecting numerical identities with one:one correspondences being a prominent example. The embarrassment of riches objection is that there is a plurality of consistent but pairwise inconsistent abstraction principles, thus not all consistent abstractions can be true. This paper considers and criticizes various further criteria on acceptable abstractions proposed by Wright settling on another one—stability—as the best bet for neo-Fregeans. However, an analogue of the embarrassment of (...) riches objection resurfaces in the metatheory and I conclude by arguing that the neo-Fregean program, at least insofar as it includes a platonistic ontology, is fatally wounded by it. (shrink)

The rather unrestrained use of second-order logic in the neo-logicist program is critically examined. It is argued in some detail that it brings with it genuine set-theoretical existence assumptions and that the mathematical power that Hume’s Principle seems to provide, in the derivation of Frege’s Theorem, comes largely from the ‘logic’ assumed rather than from Hume’s Principle. It is shown that Hume’s Principle is in reality not stronger than the very weak Robinson Arithmetic Q. Consequently, only a few rudimentary facts (...) of arithmetic are logically derivable from Hume’s Principle. And that hardly counts as a vindication of logicism. (shrink)

Neo-Aristotelian naturalism purports to explain morality in terms of human nature, while maintaining that the relevant aspects of human nature cannot be known scientifically. This has led some to conclude that neo-Aristotelian naturalism is not a form of ethical naturalism in the standard, metaphysical sense. In this paper, I argue that neo-Aristotelian naturalism is in fact a standard form of ethical naturalism that is committed to metaphysical naturalism about moral truths and presents a distinctive and underappreciated argument for it. I (...) reconstruct the neo-Aristotelian argument for ethical naturalism in terms of a continuity between the ethical domain and the natural domain of life. I argue that clarifying the meta-ethical import of neo-Aristotelian naturalism not only helps to situate it among other positions in meta-ethics, but also facilitates better critical engagement with the view. (shrink)

Neo-Fregeanism in the philosophy of mathematics consists of two main parts: the logicist thesis, that mathematics (or at least branches thereof, like arithmetic) all but reduce to logic, and the platonist thesis, that there are abstract, mathematical objects. I will here focus on the ontological thesis, platonism. Neo-Fregeanism has been widely discussed in recent years. Mostly the discussion has focused on issues specific to mathematics. I will here single out for special attention the view on ontology which underlies the neo-Fregeans’ (...) claims about mathematical objects, and discuss this view in a broader setting. (shrink)

This article discusses an interpretation of Kant's conception of transcendental subjectivity, which manages to avoid many of the concerns that have been raised by analytic interpreters over this doctrine. It is an interpretation put forward by selected C19 and early C20 neo-Kantian writers. The article starts out by offering a neo-Kantian interpretation of the object as something that is constituted by the categories and that serves as a standard of truth within a theory of judgment. The second part explicates transcendental (...) subjectivity as the system of categories, which is self-referential and constitutes objects, in order to then evaluate this conception by means of a comparison with Hegel's absolute subject. Rather than delineating the differences between neo-Kantian writers, the article systematically expounds a shared project, which consists in providing the ultimate foundation for judgments by means of an anti-psychologist and non-metaphysical interpretation of transcendental subjectivity. (shrink)

Solidly grounded in Chinese primary sources, Neo Confucianism: Metaphysics, Mind, and Morality engages the latest global scholarship to provide an innovative, rigorous, and clear articulation of neo-Confucianism and its application to Western philosophy. -/- Contextualizes neo-Confucianism for contemporary analytic philosophy by engaging with today’s philosophical questions and debates Based on the most recent and influential scholarship on neo-Confucianism, and supported by primary texts in Chinese and cross-cultural secondary literature Presents a cohesive analysis of neo-Confucianism by investigating the metaphysical foundations of (...) neo-Confucian perspectives on the relationship between human nature, human mind, and morality Offers innovative interpretations of neo-Confucian terminology and examines the ideas of eight major philosophers, from Zhou Dunyi and Cheng-Zhu to Zhang Zai and Wang Fuzhi Approaches neo-Confucian concepts in an penetrating yet accessible way. (shrink)

The impact of neoliberal reforms of education systems on the work of teachers and school leaders, particularly in relation to high-stakes accountability frameworks, has been extensively studied in recent decades. One significant aspect of neoliberal schooling is the emergence of quasi-autonomous public schools (such as Academies in England, Charter Schools in the USA and Independent Public Schools in Australia), characterised by heterarchical governance models, the promotion of entrepreneurial leadership cultures, and the promotion of a discourse of pursuing educational equity by (...) means of ‘achievement for all’. This paper explores the emergence of a mode of teacher professionalism characteristic of these quasi-autonomous schools, and conceptualises this as being ‘neo-performative’. The neo-performative profession is shaped by the shift in the focus of the regulation and management of schools from ‘governing to governance’, and the consequential rise of the ‘responsibilised profession’, and marked by the emergence of an entrepreneurial model of school leadership. The paper argues that this new conceptualisation of teacher professionalism requires further, more focused, empirical study in order to explore how neoperformative teachers and school leaders articulate their vision of educational equity and social justice, and how they enact this vision in an increasingly intensified high-stakes accountability culture. (shrink)

Some philosophers argue that many contemporary debates in metaphysics are “illegitimate,” “shallow,” or “trivial,” and that “contemporary analytic metaphysics, a professional activity engaged in by some extremely intelligent and morally serious people, fails to qualify as part of the enlightened pursuit of objective truth, and should be discontinued” (Ladyman and Ross, Every thing must go: Metaphysics naturalized , 2007 ). Many of these critics are explicit about their sympathies with Rudolf Carnap and his circle, calling themselves ‘neo-positivists’ or ‘neo-Carnapians.’ Yet (...) despite the fact that one of the main conclusions of logical positivism was that metaphysical statements are meaningless, many of these neo-positivists are themselves engaged in metaphysical projects. This paper aims to clarify how we may see a neo-positivist metaphysics as proceeding in good faith, one that starts with serious engagement with the findings of science, particularly fundamental physics, but also has room for traditional, armchair methods. (shrink)

Neo-teleology is the two part thesis that, e.g., (i) we have hearts because of what hearts are for: Hearts are for blood circulation, not the production of a pulse, so hearts are there--animals have them--because their function is to circulate the blood, and (ii) that (i) is explained by natural selection: traits spread through populations because of their functions. This paper attacks this popular doctrine. The presence of a biological trait or structure is not explained by appeal to its function. (...) To suppose otherwise is to trivialize natural selection. (shrink)

Where does Neo-Confucianismâe"a movement that from the twelfth to the seventeenth centuries profoundly influenced the way people understood the world and responded to itâe"fit into our story of Chinaâe(tm)s history? This interpretive, at times polemical, inquiry into the Neo-Confucian engagement with the literati as the social and political elite, local society, and the imperial state during the Song, Yuan, and Ming dynasties is also a reflection on the role of the middle period in Chinaâe(tm)s history. The book argues that as (...) Neo-Confucians put their philosophy of learning into practice in local society, they justified a new social ideal in which society at the local level was led by the literati with state recognition and support. The later imperial order, in which the state accepted local elite leadership as necessary to its own existence, survived even after Neo-Confucianism lost its hold on the center of intellectual culture in the seventeenth century but continued as the foundation of local education. It is the contention of this book that Neo-Confucianism made that order possible. (shrink)

Certain advocates of the so-called “neo-logicist” movement in the philosophy of mathematics identify themselves as “neo-Fregeans” (e.g., Hale and Wright), presenting an updated and revised version of Frege’s form of logicism. Russell’s form of logicism is scarcely discussed in this literature and, when it is, often dismissed as not really logicism at all (in light of its assumption of axioms of infinity, reducibility and so on). In this paper I have three aims: firstly, to identify more clearly the primary meta-ontological (...) and methodological differences between Russell’s logicism and the more recent forms; secondly, to argue that Russell’s form of logicism offers more elegant and satisfactory solutions to a variety of problems that continue to plague the neo-logicist movement (the bad company objection, the embarrassment of richness objection, worries about a bloated ontology, etc.); thirdly, to argue that neo-Russellian forms of logicism remain viable positions for current philosophers of mathematics. (shrink)

Johannes Daubert he was an acknowledged leader, and in some respects the founder, of the early phenomenological movement, and was considered – as much by its members as by Husserl himself – the most brilliant member of the group. In Daubert’s unpublished writings we find a series of reflections on Lask, and on Neo-Kantianism, which form the subject-matter of this paper. They range over topics such as the ontology of the ‘Sachverhalt’ or state of affairs, truthvalues (Wahrheitswerte) and the value (...) of truth, negative judgments and the copula, and the relation between perception and judgment. (shrink)