Students and teachers of Chinese history and philosophy will not want to miss Daniel Gardner's accessible translation of the teachings of Chu Hsi —a luminary of the Confucian tradition who dominated Chinese intellectual life for centuries. Homing in on a primary concern of our own time, Gardner focuses on Chu Hsi's passionate interest in education and its importance to individual development. For hundreds of years, every literate person in China was familiar with Chu Hsi's teachings. They informed the curricula of (...) private academies and public schools and became the basis of the state's prestigious civil service examinations. Nor was Chu's influence limited to China. In Korea and Japan as well, his teachings defined the terms of scholarly debate and served as the foundation for state ideology. Chu Hsi was convinced that through education anyone could learn to be fully moral and thus travel the road to sagehood. Throughout his life, he struggled with the philosophical questions underlying education: What should people learn? How should they go about learning? What enables them to learn? What are the aims and the effects of learning? Part One of _Learning to Be a Sage_ examines Chu Hsi's views on learning and how he arrived at them. Part Two presents a translation of the chapters devoted to learning in the _Conversations of Master Chu_. (shrink)

本书分为神话与诉讼,历史与诉讼,故事与诉讼,制度法理,学术争鸣,法学教育,治学人生等八辑,收录了剧与诉的随想,正义之舞,游戏与诉讼,圣殿骑士的死亡密码,走向刑事宪法,法官权力之源与品格之治,法国法学教 育三题,关问于山水之间等文章.

本书收录《基督教与道教比较论纲》、《天主教成圣观的天人合一幅度》、《论早期基督宗教的性爱伦理观》等20篇论文。.

Tianjaou Chu, David Danks, and Clark Glymour. Data Driven Methods for Nonlinear Granger Causality: Climate Teleconnection Mechanisms.

This paper explores whether MacIntyrean virtue ethics concepts are applicable in non-Western business contexts, specifically in SMEs in Taiwan, a country strongly influenced by the Confucian tradition. It also explores what differences exist between different polities in this respect, and specifically interprets observed differences between the Taiwanese study and previous studies conducted in Europe and Asia. Based on case study research, the findings support the generalizability of the MacIntyrean framework. Drawing on the institutional logics perspective and synthesizing this with MacIntyrean (...) concepts, the paper explains the differences between the studies largely by reference to the Confucian tradition operating at both the micro-level within firms and at the macro-level as a means of harmonizing the potentially competing institutional logics to which firms are subject. The recent weakening of this tradition, however, suggests that increased conflict may characterize the future. (shrink)

This study focused on the frequency of social media use. Through investigating and verifying the correlations between social media use frequency, online political participation, and social capital, we derived two models of socialization that affect citizen well-being and, accordingly, proposed strategic suggestions for democratic society construction and network management. This study drew upon the 2019 Taiwan Communication Survey database and used structural equation modeling as a statistical method to explore the causal relationship between these four variables. The data analysis yielded (...) an overall good fit with the overall fit indicators: χ2 = 214.417, df = 84, p = 2.293, RMSEA = 0.028, GFI = 0.998, CFI = 0.986, SRMR = 0.066, and CN = 993.411. Future communication scholars who wish to explore issues related to new media users can draw on this model for subsequent research. (shrink)

This collected volume of leading specialists in this field offers not only a comprehensive understanding of the medieval concept of nature, but also instructive information for our environment crisis because of continuity and discontinuity between these two ages.

In lieu of an abstract, here is a brief excerpt of the content:Teaching the Trinity:Scripture and Performance of the Psychological Analogy in Aquinas's Summa TheologiaeZane E. ChuTeaching the Trinity, for St. Thomas Aquinas, takes its point of departure from Sacred Scripture. He makes this explicit at the outset of the Trinitarian treatise in the Summa theologiae, citing Christ's words at John 8:42, "from God I proceeded," and affirming, "divine Scripture in the things of divinity, uses words that pertain to procession."1 (...) The order of teaching then continues through speculative effort to give an account of the scriptural witness to the distinction of persons in God, in order to return to the same Scripture with a deeper grasp of its meaning.2Aquinas is a master of the sacred page, and his basic pedagogy for theology involves the "exercises of Sacred Scripture" of reading, disputing, and preaching.3 Recent scholarship draws attention to his reading of Scripture [End Page 1149] expressed in biblical commentaries as foundational for his teaching and as an interpretive context for his summative works.4 My purpose is to illustrate this basic pedagogy in the Trinitarian treatise of the Summa theologiae, taking the Lectura super Ioannem as an interpretive context for the analogies of word and love—the psychological analogy—for the Trinity. Most scholarly discussion of the psychological analogy elaborates on its theoretical aspects, with some attention to its scriptural foundation.5 I wish to show the priority of Scripture in Aquinas's employment of this analogy in three respects, namely, its foundation in exegesis, performative aspects, and orientation toward preaching.My investigation focuses on question 27 of the prima pars alongside pertinent sections of the Super Ioannem. I argue that citations from the Gospel of John (8:42, 15:26, and 14:16) in the sed contras of articles 1 and 3 function to ground the psychological analogy in scriptural exegesis and to prompt its performance. Turning to the corresponding commentary shows Aquinas leading the student to knowledge of Christ as divine Word and to love of him from the Holy Spirit that both leads to and follows upon such knowledge. This provokes an affective experience of loving Christ in knowing his divinity that is an actual performance of the psychological analogy. The magisterial responses then use this affective experience as a basis to facilitate a grasp of the analogy, the articulation of which is a further guided performance that reflects on this experience. Aquinas teaches the Trinity by exercising the student both affectively and intellectually in its scriptural foundation for a deeper grasp that prepares for preaching. I develop my argument in three [End Page 1150] main steps. First, I specify the place of Scripture in Aquinas's teaching and review the composition of the Trinitarian treatise. Then, I examine the first four articles of question 27 and corresponding sections of the Super Ioannem, in the order of the analogies of word and of love. Lastly, I consider Aquinas's treatment of the Holy Spirit's proper name of Love and subsequent preaching to illustrate Scripture as a point of arrival through performance of the psychological analogy.The Place of Scripture in Aquinas's TeachingFor Aquinas, Scripture is placed within his broader practice of sacra doctrina or holy teaching, attention to which assists in demonstrating how the Johannine citations ground the psychological analogy in Scripture and prompt its performance. Sacra doctrina has a primarily pastoral orientation, namely, to form Dominicans for preaching and hearing confessions.6 Though more speculative than practical, sacra doctrina as speculation or contemplation of the truth of Christian faith contained in Scripture is to be handed on to others.7 This requires training in the scriptural exercises of reading and disputing as preparation for preaching. These may be taken as "spiritual exercises" that engage not only thought, but also affectivity in service of personal transformation for the preacher's way of life.8 Aquinas's practice of sacra doctrina begins with reading Scripture as expressed in biblical commentaries, and develops in the Summa theologiae, which accesses Scripture through citations to offer a summative grasp of the truth contained therein. Here, I review the formal aspects of Aquinas's teaching from Scripture in these texts... (shrink)

The transition of gene switch induced by external noises and external signals is investigated in the genetic regulatory system. Results show that the state-to-state transition of gene switch as well as resonant behaviors, such as the explicit coherence resonance, implicit coherence resonance and control parameter coherence biresonance, can appear when noises are injected into the genetic regulatory system. The ECR is increased with the increase of the control parameter value when starting from the supercritical Hopf bifurcation parameter point, and there (...) exists a critical control parameter value for the occurrence of ECR. However, the ICR is decreased as the control parameter value is increased when starting from the subcritical Hopf bifurcation point. In particular, the coherence of ECR is higher and more sensitive to noise than that of ICR. When an external signal is introduced into the system, the enhancement or suppression of the CPCBR and the number of peaks strongly depend on the frequency and amplitude of the external signal. Furthermore, the gene regulation system can selectively enhance or decrease the noise-induced oscillation signals at preferred frequency and amplitude of an external signal. (shrink)