This paper investigates the connection between temporal attitudes (attitudes characterised by a concern (or lack thereof) about future and past events), beliefs about temporal ontology (beliefs about the existence of future and past events) and temporal preferences (preferences regarding where in time events are located). Our aim is to probe the connection between these preferences, attitudes, and beliefs, in order to better evaluate the normative status of these preferences. We investigate the hypothesis that there is a three-way association between (a) (...) being present-biased (that is, preferring that positive events are located in the present, and negative events are located in the non-present), (b) believing that past and future events do not exist and (c) tending to have present-focused rather than non-present-focused temporal attitudes. We find no such association. This suggests that insofar as temporal preferences and temporal attitudes are connected to the ways we represent time, they are not connected to the ways we represent temporal ontology; rather, they are more likely connected to the ways we represent relative movement in, or of, time. This has important consequences for, first, explaining why we exhibit these preferences and, second, for their normative evaluation. (shrink)

本书把最新反映邓小平哲学思想特色的论述分为:解放思想,实事求是,照辩证法办事,改革是解放和发展生产力的必由之路,面向世界,吸收人类文明成果等10部分加以编辑。.

Present-bias is the preference, all else being equal, for positive events to be located in the present rather than the non-present, and for negative events to be located in the non-present rather than the present. Very little attention has been given to present-bias in the contemporary literature on time biases. This may be because it is often assumed that present-bias is not a distinctive psychological kind; that what explains people’s being present-biased is just what explains them displaying various other time-biases. (...) According to this view, there is no need to investigate present-bias independently of investigating these other biases, since present-bias is really just a manifestation of these other biases. We call this the manifestation thesis. We take up the question of whether the manifestation thesis is true, and argue that it is not. Thus, by failing to investigate present-bias in its own right we are failing fully to understand the spectrum of ways in which people display time biases. In turn, we suggest, this may have implications for the ways we evaluate whether present-bias is rationally permissible. (shrink)

本書從十個方面介紹了宋朝文化藝術的高度成就。第一章總體概述了宋朝社會形態和文化風氣，後九章，分別對理學、書法、宋畫、宋詞、宋瓷、名物、茶事、雅集、以及《清明上河圖》這九個代表性的宋朝文化藝術現象進行具 體論述，包括源流、發展、特色、代表人物、代表作品、後世影響等各個方面，從士大夫的雅文化到市井小民的俗文化，無不透露出宋人活躍的思想與豐富的精神世界。每一章的主講人都是在該領域造詣頗深的專家學者，通俗流 暢的語言，配以大量書畫器物圖片，幫助讀者理解和感受宋朝人文藝術的風雅魅力。.

This essay argues that individual-oriented informed consent is inadequate to protect human research subjects in mainland China. The practice of family-oriented decision-making is better suited to guide moral research conduct. The family’s role in medical decision-making originates from the mutual benevolence that exists among family members, and is in accordance with family harmony, which is the aim of Confucian society. I argue that the practice of informed consent for medical research on human subjects ought to remain family-oriented in mainland China. (...) This essay explores the main features of this model of informed consent and demonstrates the proper authority of the family. The family’s participation in decision-making as a whole does not negate or deny the importance of the individual who is the subject of the choice, but rather acts more fully to protect research subjects. (shrink)

The three-volume set gives new insights into Hegel's dialectics and thereby his overall philosophical thought via a retracing of the origins of dialectics and an analysis of its logic structure, with the concept of the Nous highlighted as fundamental to this. The first volume explores two origins of Hegelian dialectics from ancient Greek philosophy, namely the linguistic spirit of Logos and the existentialist spirit of Nous, before illuminating how their binary opposition, division and unification constitutes the inner tension of Hegel's (...) dialectics and developing into the forms of thought that fashion the history of western philosophy. Focusing on self-negation and reflective form of dialectics, and representing spirits of Nous and Logos respectively, the second volume further explores their core functions in terms of subjectivity, free spirit and practicality. In the final volume, the author defines Hegel's dialectics as "a unity of three": logic, epistemology and ontology. This unification and the interrelation of three components demonstrates the internal feature of Hegel's dialectics as well as the connection and divergence between Hegel and Marx's philosophical thought. The title will appeal to scholars and students interested in Hegel and Marx's philosophy, German classical philosophy and Western philosophy. (shrink)

In order to establish his "school of principle" system of thought, which was founded on objective idealism, Zhu Xi proposed a theory of "investigating things and exhausting principles" [gewu qiongli]. This became the epistemological foundation for his system of thought. This epistemology formed an organic whole with his world view. On the one hand, his "theory-of-investigating-things" epistemology opened up pathways for his system of objective idealism; on the other hand, his "school-of-principle" system formed the theoretical foundation for his epistemology of (...) "investigating things" and gave this epistemology its obviously metaphysical characteristics. (shrink)

Di 1 juan. Zhu zhang juan -- Di 2 juan. Xue shi juan -- Di 3 juan. Shi ji juan.

「哲學史方法論」是武漢大學哲學系三十年來的傳統課程，由武漢大學哲學系的老前輩蕭萐父、陳修齋、楊祖陶等人創立。該課程的學術信念是，按照德國古典哲學的傳統，把哲學史和哲學看作是一致的（即歷史和邏輯一致）， 在哲學史中尋求哲學規律，在哲學中奠定哲學史的根基。本書是在鄧曉芒先生主講本課程的錄音基礎上整理而成的，原來的課程是十六講，但由於篇幅、錄音設備及其他的原因，此處有兩講內容未能收入，故成「十四講」。 在本課程中，鄧曉芒先生對蘇格拉底和孔子的言說方式進行了比較，提出了蘇格拉底以追問的方式進行學理式的辯論，而孔子以聖人的姿態用情感的方式進行辯論，並且這兩種方式決定了中西文化的不同的觀點。作者對中國百年 西方哲學研究中實用主義偏向的檢討，中國百年西方哲學研究中十大文化錯位的闡述，其中貫穿了中西比較的方法。 鄧曉芒，2009年12月起，任華中科技大學哲學系教授，此前曾長期任教於武漢大學哲學系。長期從事德國古典哲學研究，是西學東漸一百多年以來，直接從德文全譯康德「三大批判」的國內第一人。鄧曉芒先生用自己的思 考、講壇和著作，深度介入當代中國思想進程和精神建構，在思想界獨樹一幟。.

This is a book of guidance rooted in the wisdom of ancient China. Bestselling author Deng Ming-Dao provides key poetic lines that distill the essence of Taoism, organizing them in the form of a journey. The material here is drawn from a variety of sources, including, the Yijing, 300 Tang Poems, and the full text of the Daodejing. As Deng Ming-Dao notes, "We walk the Way each day. We don't know what's ahead, and so it's helpful to have (...) the wisdom of others to guide us. They have left us a message to encourage us. They have spoken of the joys, griefs, and purity that we should embrace. Like good pathfinders, they give us direction and prepare us for what we might encounter. They let us walk for ourselves. We have a wonderful companion for the journey." This profound collection of ancient wisdom is the resource for those looking for daily sustenance and guidance on the path of life. -- inside front cover. (shrink)

The Wisdom of the Tao is filled with 144 ancient stories that express profound truth by fusing delightful anecdotes with philosophy. Here are stories that lead people to do the following: flow with life, live from the heart, develop an openness to possibilities, live in balance, drop expectations, embrace acceptance...[Stories] help us make sense of who we are and how we got here. They keep us sane as we try to absorb our experiences, our aging, and our emotions. Stories help (...) us visualize the future by taking the messages of yesterday and helping us get tomorrow right."--Page 2 of cover. (shrink)

本書是根據作者在大學開設的「哲學導論」的課堂錄音整理而成的。此書的三大部分——人的本質、自我意識的本質和自由的本質，分別回應了高更提出的人生三大問題。通過作者的闡述，我們不但進入哲學的堂奧，也踏上一條 人生思考之旅程。 對生命的懷疑，對自我的懷疑不只屬於哲學家，更屬於每一個人，是每個人的哲學「起步」。.

With a previous paper (Niu & Wang, 1995), a general, hypothetical outline of the mechanism of carcinogenesis was proposed. With reference to the fact of starvation-induced hypermutation in micro-organisms, we propose that the hypoxia commonly seen in the cells at the centre of solid tumours might also result in hypermutation, and then p53-dependent programmed cell death. Like the apparently adaptive mutations in micro-organisms, only those genes (e.g. p53) that enable the cells to escape from apoptosis may be selected.

Division of labour is a marked feature of multicellular organisms. Margulis proposed that the ancestors of metazoans had only one microtubule organizing center (MTOC), so they could not move and divide simultaneously. Selection for simultaneous movement and cell division had driven the division of labour between cells. However, no evidence or explanation for this assumption was provided. Why could the unicellular ancetors not have multiple MTOCs? The gain and loss of three possible strategies are discussed. It was found that the (...) advantage of one or two MTOC per cell is environment-dependent. Unicellular organisms with only one MTOC per cell are favored only in resource-limited environments without strong predatory pressure. If division of labour occurring in a bicellular organism just makes simultaneous movement and cell division possible, the possibility of its fixation by natural selection is very low because a somatic cell performing the function of an MTOC is obviously wasting resources. Evolutionary biologists should search for other selective forces for division of labour in cells. (shrink)

To cope with the water deficit resulting from saline environment, plant cells accumulate three kinds of osmotica: salts, small organic solutes and hydrophillic, glycine-rich proteins. Salts such as NaCl are cheap and available but has ion toxicity in high concentrations. Small organic solutes are assistant osmotica, their main function is to protect cytoplasmic enzymes from ionic toxicity and maintain the integrity of cellular membranes. Hydrophillic, glycine-rich proteins are the most effective osmotica, they have some characteristics to avoid crystallization even in (...) high concentration, but because they are expensive they are not as commonly used as salts or organic solutes. In addition there is the question of whether the genetic information for growth in saline environment is present in all kinds of plants, both halophytes and nonhalophytes. (shrink)

From the viewpoint of an evolutionary biologist, carcinogenesis should be looked upon as a protective mechanism against destruction of DNA. Because genes expressed in embryonic cells are covered and protected by heterochromatinization, they are the most appropriate ‘alternate genes’ compared to genes that are expressed already in somatic cells. When DNA-damage occurs, the embryonic genes can be activated. Some somatic cells exhibit some features of embryonic cells.

Zusammenfassung Das Projekt einer philosophischen Umgestaltung des Daoismus begleitet mich schon seit langem als vorläufige Idee. In der 1995er Ausgabe der Philosophical Dynamics Nr. 4 veröffentlichte ich einen kurzen Artikel mit dem Titel Ein vorläufiger Überblick über die Umgestaltung der daoistischen Philosophie, der später als Vortrags Transkript in meine Vierzehn Vorlesungen über die Methodologie der Geschichte der Philosophie aufgenommen wurde. 邓晓芒: 道家哲学改造德临时纲要, 收入《哲学史方法论十四讲》, 重庆大学出版社, 2015 年, 第 246–283 页 [Deng Xiaomang: Siebte Vorlesung: Ein vorläufiger Überblick über die Transformation der (...) daoistischen Philosophie, in: Vierzehn Vorlesungen über die Methodologie der Geschichte der Philosophie, Chongqing: Verlag der Universität Chongqing, 2015, S. 246–283.]. Im Prozess der Kritik der traditionellen chinesischen Philosophie durch den Vergleich chinesischer und westlicher Kulturtraditionen kam ich auf die Idee, dass, wenn wir westliche Elemente in unsere traditionelle chinesische Kultur aufnehmen und ein neues Gedankengebäude errichten wollen, dieses Projekt als ein gemeinsamer Ausgangspunkt dienen kann. Während der moderne Neukonfuzianismus auf der „kreativen Transformation“ der Tradition des Konfuzianismus basiert, beruht meine Wiedergeburt der traditionellen chinesischen Kultur auf der Kritik am Konfuzianismus und der Umgestaltung der daoistischen Philosophie. Vor zwanzig Jahren jedoch befand sich dieses Projekt noch im Stadium einer Skizze und ich hatte keine Zeit, sie zu entwickeln, also nannte ich sie einen „vorläufigen Entwurf“. Im vorliegenden Aufsatz möchte ich diese Fragestellung auf den historischen Spuren der daoistischen Philosophie weiter vertiefen. (shrink)

Zusammenfassung Das Projekt einer philosophischen Umgestaltung des Daoismus begleitet mich schon seit langem als vorläufige Idee. In der 1995er Ausgabe der Philosophical Dynamics Nr. 4 veröffentlichte ich einen kurzen Artikel mit dem Titel Ein vorläufiger Überblick über die Umgestaltung der daoistischen Philosophie, der später als Vortrags Transkript in meine Vierzehn Vorlesungen über die Methodologie der Geschichte der Philosophie aufgenommen wurde. 邓晓芒: 道家哲学改造德临时纲要, 收入《哲学史方法论十四讲》, 重庆大学出版社, 2015 年, 第 246–283 页 [Deng Xiaomang: Siebte Vorlesung: Ein vorläufiger Überblick über die Transformation der (...) daoistischen Philosophie, in: Vierzehn Vorlesungen über die Methodologie der Geschichte der Philosophie, Chongqing: Verlag der Universität Chongqing, 2015, S. 246–283.]. Im Prozess der Kritik der traditionellen chinesischen Philosophie durch den Vergleich chinesischer und westlicher Kulturtraditionen kam ich auf die Idee, dass, wenn wir westliche Elemente in unsere traditionelle chinesische Kultur aufnehmen und ein neues Gedankengebäude errichten wollen, dieses Projekt als ein gemeinsamer Ausgangspunkt dienen kann. Während der moderne Neukonfuzianismus auf der „kreativen Transformation“ der Tradition des Konfuzianismus basiert, beruht meine Wiedergeburt der traditionellen chinesischen Kultur auf der Kritik am Konfuzianismus und der Umgestaltung der daoistischen Philosophie. Vor zwanzig Jahren jedoch befand sich dieses Projekt noch im Stadium einer Skizze und ich hatte keine Zeit, sie zu entwickeln, also nannte ich sie einen „vorläufigen Entwurf“. Im vorliegenden Aufsatz möchte ich diese Fragestellung auf den historischen Spuren der daoistischen Philosophie weiter vertiefen. (shrink)

The three-volume set gives new insights into Hegel's dialectics and thereby his overall philosophical thought via a retracing of the origins of dialectics and an analysis of its logic structure, with the concept of the Nous highlighted as fundamental to this. The first volume explores two origins of Hegelian dialectics from ancient Greek philosophy, namely the linguistic spirit of Logos and the existentialist spirit of Nous, before illuminating how their binary opposition, division and unification constitutes the inner tension of Hegel's (...) dialectics and developing into the forms of thought that fashion the history of western philosophy. Focusing on self-negation and reflective form of dialectics, and representing spirits of Nous and Logos respectively, the second volume further explores their core functions in terms of subjectivity, free spirit and practicality. In the final volume, the author defines Hegel's dialectics as "a unity of three": logic, epistemology and ontology. This unification and the interrelation of three components demonstrates the internal feature of Hegel's dialectics as well as the connection and divergence between Hegel and Marx's philosophical thought. The title will appeal to scholars and students interested in Hegel and Marx's philosophy, German classical philosophy and Western philosophy. (shrink)

This essay reveals five points in which Heidegger misreads Hegel in "Hegel's Concept of Experience": (1) By forcedly introducing the concept of "will", he interprets Hegel's phenomenology of spirit into Metaphysics of Presence; (2) interprets concepts such as "statement" and "the road of skeptics" as the process of phenomenological reduction; (3) reduces Hegel's Sein to Seiende; (4) replaces "Contradiction" with "Ambiguity" so the active Dialectics become passive; (5) exaggerates conscious experience and puts it into a real ontology, regardless of the (...) significance of Logic and Encyclopedia of Philosophy. By an analysis of this misreading we can find the internal connection between Heidegger's thought and that of his philosophical forerunner, Hegel. /// 在"黑格尔的经验概念"一文中，海德格尔对黑格尔有五个方面的有意误读: (1)用强行引入的"意志"概念将黑格尔的精神现象学解释为在场的形而上学;(2) 将黑格尔的"陈述"、"怀疑之路"等概念解释为现象学还原的程序(3) 将黑格 尔的"存在(Sein) "贬为仅仅是指"存在者(4) 将"矛盾"置换为"模棱两 可使黑格尔的辩证运动从主动变为被动(5) 将意识的经验夸大为真正的本体 论，无视《逻辑学》和《哲学百科全书》的意义。通过分析这样的误i卖，有助于我 们了解海德格尔和黑格尔思想之间的内在联系。. (shrink)

Writing, or calligraphy, in China is strongly influenced by ancient techniques of making art. Chinese characters have evolved from the patterns of bronze drawings, and China’s earliest hieroglyphs usually retain the traces of their origin in paintings. These paintings usually recorded daily life, and the related Chinese characters have evolved from these with general, simplified and abstract features. The composition that makes Chinese characters is a manifestation of ancient Chinese philosophy, of which Confucianism, Taoism and Buddhism are the three key (...) strands. They have affected Chinese culture and aesthetics in all dynasties. Chinese philosophy emphasizes the integration of individuals in their surrounding environment. The art of ancient China consequently combines skills that relate to the artificial, or constructed, and to natural patterns. Chinese characters make a perfect example of this. The article/presentation will outline the research that I have so far undertaken on the relation between Chinese calligraphy and architectural space, between writing and constructing environments. It will also present some experimental design research that aims at developing from the above-mentioned basic research new architectural typologies that are contemporary, resonant and sensitive to the Chinese context. (shrink)

本书把最新反映邓小平哲学思想特色的论述分为:解放思想,实事求是,照辩证法办事,改革是解放和发展生产力的必由之路,面向世界,吸收人类文明成果等10部分加以编辑。.

We offer a new answer to the paradox of tragedy. We explain part of the appeal of tragic art in terms of its acknowledgement of sad aspects of life and offer a tentative explanation of why acknowledgement is a source of pleasure.