This paper is aimed at investigating the differences in ethical perception between Mainland China and Hong Kong through qualitative analysis. The level of idealism and relativism of the informants are measured quantitatively. The qualitative analysis of the viewpoints of participants from Hong Kong and other Chinese cities offers a profound understanding of ethical perception. Contradicting previous studies, our research offers a fresh perspective, indicating that those with high idealism are not always the ones who condemn misconduct or advocate for whistle-blowing. (...) Interestingly, we noted that individuals with high relativism frequently consider and emphasize alternative perspectives, rather than merely condemning or advocating misconduct and whistle-blowing. Conversely, those with low relativism frequently exhibit more anger, regardless of their stance. This discovery suggests that high relativism could be beneficial for facilitating communication between conflicting parties. (shrink)

Most neuroimaging research in stroke rehabilitation mainly focuses on the neural mechanisms underlying the natural history of post-stroke recovery. However, connectivity mapping from resting-state fMRI is well suited for different neurological conditions and provides a promising method to explore plastic changes for treatment-induced recovery from stroke. We examined the changes in resting-state functional connectivity (RS-FC) of the ipsilesional primary motor cortex (M1) in 10 post-acute stroke patients before and immediately after 4 weeks of robot-assisted bilateral arm therapy (RBAT). Motor performance, (...) functional use of the affected arm, and daily function improved in all participants. Reduced interhemispheric RS-FC between the ipsilesional and contralesional M1 (M1-M1) and the contralesional-lateralized connections were noted before treatment. In contrast, greater M1-M1 functional connectivity and disturbed resting-state networks were observed after RBAT relative to pre-treatment. Increased changes in M1-M1 RS-FC after RBAT were coupled with better motor and functional improvements. Mediation analysis showed the pre-to-post difference in M1-M1 RS-FC was a significant mediator for the relationship between motor and functional recovery. These results show neuroplastic changes and functional recoveries induced by RBAT in post-acute stroke survivors and suggest that interhemispheric functional connectivity in the motor cortex may be a neurobiological marker for recovery after stroke rehabilitation. (shrink)

Background Care homes have been disproportionately affected during the COVID-19 pandemic. Practical challenges of enacting infection control measures in care home settings have been widely reported, but little is known about the ethical concerns of care home staff during the implementation of such measures.. Objectives To understand the ethical challenges perceived by care home staff during the early months of the COVID-19 pandemic. Research design An exploratory qualitative study. Participants and research context A purposive sample of 15 care home staff (...) in different roles and ranks in Hong Kong was recruited to take part in semi-structured interviews between June and August 2020. Ethical considerations Ethical approval for this study was obtained. Participation was voluntary and anonymous. Participants had the right to withdraw from the study at any time without reprisal. Findings Three themes were identified: unclear legitimacy regarding infection control measures, limited autonomy in choices over infection control measures and inevitable harms to residents’ well-being. While the participants expected that they would have legitimated power to implement infection control measures, they were resistant when their right to self-determination of testing and vaccination was infringed. They also felt trapped between ethical duties to protect care home residents from infection risk and the anticipated detrimental effects of infection control measures. Conclusions The findings of this study reveal tensions among the ethical obligations of care home staff in response to a public health emergency. They highlight the importance of strengthening ethical sensitivity and ethical leadership in identifying and resolving the challenges of pandemic responses. (shrink)

The attitude toward li 利 is often identified as a key difference between the Mencius 孟子 and the Mozi 墨子. A common view is that for the Mencius, rightness (yi 義) and li are incompatible; but for the Mozi they are not necessarily so. In this paper I argue that the Mencius and the Mozi are in broad agreement on the issue of li, and their attitudes toward li are not as different as may seem at first glance. If we (...) take a finer-grained understanding of li in two ways, namely the self-regarding li and the other-regarding li, then both the Mencius and the Mozi would criticize the former but encourage the latter. The term li in the Mencius has a range of meanings, and it is not clear whether the Mencius actually opposes all li-pursuing activities. Mencius would agree with Mozi that, at least in some cases, one is obligated to seek li for others. Furthermore, despite their criticism of self-regarding li, both Mencius and Mozi allow that in some cases it is morally permissible to act from the motive of self-regarding li, as long as this motive coexists with the motive of rightness. That is, self-regarding li and rightness are not always mutually exclusive, even for Mencius, who seems to be more critical of li. (shrink)

The recent debate on whether Confucian Ethics should be viewed as a type of virtue ethics inevitably touches on the issue of the meaning of virtues such as ren ?, yi ?, and li ?. However, the argument would be over-simplified to claim that since Confucianism puts significant weight on virtues then it is virtue ethics. The conclusion would mainly depend on how we understand the key concepts such as ren, yi and the roles they play in the ethical life (...) of humans. Some scholars interpret ren as benevolence, yet others interpret it as empathy. In this paper, I will make a scrutiny of these concepts and their implications. My primary aim is to discern the characteristics of Confucian ethics, rather than to classify it into some categories that are largely constructs of contemporary philosophy. (shrink)

The recent debate on whether Confucian Ethics should be viewed as a type of virtue ethics inevitably touches on the issue of the meaning of virtues such as ren 仁, yi 義, and li 禮. However, the argument would be over-simplified to claim that since Confucianism puts significant weight on virtues then it is virtue ethics. The conclusion would mainly depend on how we understand the key concepts such as ren, yi and the roles they play in the ethical life (...) of humans. Some scholars interpret ren as benevolence, yet others interpret it as empathy. In this paper, I will make a scrutiny of these concepts and their implications. My primary aim is to discern the characteristics of Confucian ethics, rather than to classify it into some categories that are largely constructs of contemporary philosophy. (shrink)

明清之際至清末民初，是一個風雨飄搖的時代。多少救亡圖強、經世濟民學說產生。不論是否受到西方文化衝擊的影響，中國儒家思想發展至明末清初時，已產生諸多經世濟民、實學致用等理論。尤其清初遺民在其著作中，以註 釋《易經》為多，以釋《易》作為抒發經世、處世，乃至身心安頓之作。 本書針對當時較為重要人物，如：孫奇逢、刁包、黃宗羲、方以智、張爾岐、錢澄之、顧炎武、王夫之八位學者，其《易》學中經世致用、內聖外王之道，作一披露與闡述。.

The debate between Mencius 孟子 (c. 372-c. 289 B.C.) and his contemporary, Gaozi 告子, regarding the theme of ren nei yi wai 仁內義外 (internal compassion versus external propriety) in the Mencius has alwa...

The internal-external issue of ren 仁 and yi 義 concerning whether ren and yi are internal or external is traceable to the Warring States period. One of the most famous recorded debates happened between Gaozi and Mengzi in Mengzi 6A:4. In the existing literature it is generally believed that Gaozi holds that ren is "nei" 內 and yi is "wai" 外, whereas Mengzi contends that both ren and yi are "nei."1 However, this assertion has two problems that I aim to (...) address in the present essay.First, it is not well founded to predicate that Mengzi considers ren and yi, as well as li 禮 and zhi 智, completely... (shrink)

本书试图重新将《说儒》放置在近现代的政治现实和学术史的大语境中考察，从日记、书信、文章著作中挖掘史料并进行再评估，探究胡适对儒学认识的变化轨迹，解释其在20世纪三四十年代抗战酝酿到爆发过程中所持立场与 其思想根源的关系。.

이 글은 금문독존이라는 프리즘을 통해 하휴가 금문독존을 지향하는 이유와 그의 공양학 계승 및 그의 대표이론인 삼과구지설을 살펴보는 것을 목적으로 삼는다. 그리고 그와 동시에 하휴 금문독존의 정치적 의미를 찾아보는 것이다. 본 연구를 통해 얻은 결론은 다음 세 가지로 정리할 수 있다.BR첫째, 하휴가 금문독존에 골몰한 이유는 『춘추곡량전』과 『춘추좌씨전』의 계속된 도전으로 쇠퇴일로를 걷고 있던 금문경학을 지켜내어야 할 학파적 의무 때문이었다. 춘추공양학의 주류를 계승한 그가 기존 공양학의 단점, 즉 사법(師法)과 가법(家法)으로 인한 경직화와 번쇄화를 호무생과 동중서의 공양학을 통해 극복하고자 한 것도 그의 자각적인 학파적 의무 (...) 때문이었다고 할 수 있다. 그리고 동시에 금문독존을 지향하는 것이 유학의 종사인 공자의 정신과 사상을 수호하는 길이라 보았기 때문이다. 고문경학이 주공을 추종하는데 비해 금문경학은 공자를 육경의 저작자요, 수명한 소왕(素王)으로 여겨 존숭하기 때문이다.BR둘째는 하휴의 공양학 계승 부분으로, 하휴도 이전 공양학자들처럼 철저하게 존왕론을 견지했음을 확인할 수 있었다. 게다가 그가 존왕론의 핵심인 대일통도 계승하여 천하가 천자를 중심으로 하는 일원화된 체제를 갖추는 것이 이상적이라 생각했음도 알 수 있었다. 외척과 환관의 정권농단과 군벌들의 발호로 혼란한 정국을 타계하는 유일한 길이 황권의 회복에 있었다고 보았기 때문이다. 하휴가 공양학파의 존왕론과 대일통 이론을 계승한 이유가 여기에 있다.BR셋째는 하휴의 핵심 이론인 삼과구지설에 관한 것으로, 하휴는『춘추공양전』과 호무생의 조례 및 동중서의 공양학을 종합하여 기존의 삼통설과 삼세설 및 이 내외설을 하나의 체계 속에 통합시켰다. 그리하여 삼통설을 통해서는 역사와 왕조의 순환원리를 구축했고, 또 이를 통해 _춘추_를 신왕에 배치시켜 이상적인 통치 모델을 만들었다. 또 삼세설을 통해서는 공자가 직접 본 정공과 애공 시대를 중심으로 『춘추』의 서법을 통해 포폄을 진행하고 있었다. 그리고 이내외설을 통해서는 역사는 쇠란→승평→태평으로 진행되면서 발전한다는 진보적 역사관을 구축했다.BR그러나 그럼에도 불구하고 하휴가 처한 동한 말의 상황은 하휴가 구축한 이론과 정반대 상황이었다. 그러므로 하휴의 역사진화발전사관은 일종의 문치태평(文致太平)이라 할 수 있다. 실제적인 역사가 그렇다는 것이 아니라 마땅히 그러해야 한다는 당위였던 것이다. 이렇게 볼 때 하휴의 금문독존은 철저하게 공자의 정신을 지키고 발양하고자 한 것이라 평가할 수 있다. 그리고 동시에 황제를 중심으로 하는 일원화된 통치질서를 구축함으로써 그가 직면하고 있는 사회정치적 혼란을 극복하고자 한 것이라 말할 수 있다. 그가 구축한 ‘삼과구지설’ 등 다양한 이론들은 이를 위한 힘겨운 노력이라 할 수 있다. (shrink)

Mengzi maintained that both benevolence (ren 仁) and rightness (yi 義) are naturally-given in human nature. This view has occupied a dominant place in Confucian intellectual history. In Mencius 6A, Mengzi's interlocutor, Gaozi, contests this view, arguing that rightness is determined by (doing what is fitting, in line with) external circumstances. I discuss here some passages from the excavated Guodian texts, which lend weight to Gaozi's view. The texts reveal nuanced considerations of relational proximity and its limits, setting up requirements (...) for moral action in scenarios where relational ties do not play a motivational role. I set out yi's complexity in these discussions, highlighting its implications for (i) the nei-wai debate; (ii) the notion of yi as "rightness," or doing the right thing; and (iii) how we can understand the connection between virtue and right action in these early Confucian debates. This material from the excavated texts not only provides new perspectives on a longstanding investigation of human nature and morality, it also challenges prevailing views on Warring States Confucian intellectual history. In the well-known debate between Mengzi and Gaozi in Mencius 6A, Mengzi maintained that both ren and yi are naturally-given 1 in human nature. The figure 1 To say that ren and yi are naturally-given is not to say that they are fully-developed from the start. I use the phrase "naturally-given" throughout the paper to indicate where a particular capacity or resource (ren or yi) may be found, rather than its final polished state. (shrink)

「文內」和「文外」指的是文本與文本以外所有外緣因素之間的關係。文本猶如王陽明所謂的山花，只是白紙黑字，本身並無任何意義，意義的產生全憑讀者的觀照，一經觀照，「顏色一時明白起來。便知此花不在你的心外。」 《易‧繫辭下》謂「苟非其人，道不虛行」，正可借來形容文本與讀者之間共存的關係和詮釋的本體根據。儘管讀者的想像可以漫無邊際，但也並非毫無客觀制約。在文本的文外詮釋，須兼顧讀者本人的客觀因素和主觀關懷，其 範圍最終必由讀者本人的見識以及其時代關懷、風氣觀念和思想史脈絡所決定。 本書分為四個部分：第一部分名為「通義」，一方面〈導論〉討論文內文外兩種詮釋取向在先秦時期形成的大致情況；另一方面，論「朋」一文又從思想史的角度縱覽《論語》首章中「朋」字從西漢一直到清初的詮釋發展。第二 部分名為「文內之詮釋」，共收兩篇論文，分別確定《莊子》和《論語》中相關篇章的本義。第三部分名為「文化史中的文外詮釋」，共收四篇論文，討論的經典包括儒、道、釋三家。四篇論文的一個共同目的在於論證文化史的 外緣影響可以幫助我們如實地認識經典詮釋的原貌和精神。第四部分名為「思想史中的文外詮釋」，共收三篇論文，重點在指出經典詮釋在政治背景和思想史脈絡中可以衍伸出新穎的思想內容。.

本書從多維度研究了國外意識形態新變化，即從傳統意識形態的新變化、當代新出現的意識形態、社會主義意識形態的新發展、蘇共意識形態的終結及其原因等維度，對當代國外意識形態從實踐到理論、從宏觀到微觀、從內容到 形式、從類型到結構、從特徵到功能、從存在方式到傳播方式、從形成機制到作用機制、從研究視角到研究方法等方面進行較全面的研究，分析了國外意識形態新變化對我國主流意識形態建設的影響、挑戰與啟迪，並對我國社會 主義意識形態建設策略提出建議。.

Du Weiming xian sheng shi dang dai yan jiu he chuan bo ru jia wen hua de zhong yao si xiang jia. Ta 1940 nian chu sheng yu Kunming, xian hou qiu xue yu Taiwan dong hai da xue he Meiguo Hafo da xue, ren jiao yu Pulinsidun da xue, Bokeli Jiazhou da xue. Zi 1981 nian, Du Weiming xian sheng yi zhi zai Hafo da xue Dong Ya xi dan ren li shi ji zhe xue jiao shou,qi jian huo (...) xuan Meiguo ren wen she hui ke xue yuan yuan shi, hai ceng dan ren Hafo Yanjing xue she she zhang. Chang qi yi lai, Du Weiming xian sheng zhi li yu ru xue di 3 qi fa zhan, quan shi Zhongguo wen hua, fan si xian dai jing shen, chang dao wen ming dui hua, zai hai nei wai xiang you hen gao de xue shu sheng yu. Du xian sheng fei chang re xin Zhongguo you xiu chuan tong wen hua zai ben tu de chuan bo, duo ci hui guo can jia jiao yu he xue shu jiao liu huo dong. Ta yu Beijing da xue you zhe te shu de yuan fen,zao zai 1985 nian jiu lai Beijing da xue jiang shou ru jia zhe xue. Zui jin Du Weiming xian sheng yi zheng shi shou pin wei Beijing da xue gao deng ren wen yan jiu yuan yuan zhang. (shrink)

中國被稱為「儒教之國」，的確，儒學對中國人的價值取向、思維方式、行為規範與社會心理都產生巨大影響，可以說，儒學是塑造中華民族精神不可或缺的重要元素。那麼儒學的核心價值是什麼？先秦至兩漢的儒學、宋明理學 、現代新儒學各有怎樣不同的發展演變？儒學與西方基督教及印度佛教在人文的終極關懷、實踐途徑上又有何異同？本書嘗試以通俗簡潔的語言，闡釋儒家思想的義理，剖析其對中華民族與中華文化多方面的影響。.

Ben shu jie shao le gong zi zhen, wei yuan, yan fu, kang you wei, tan si tong, liang qi chao, chen tian hua, zhang bing lin deng wan qing si xiang jia de zhe xue si xiang.

本书精选二十世纪外国美学文艺学名著175种,分别介绍其体系构架和主要观点,并兼及史实性、资料性的说明。.

本书从唐君毅先生提出的“中国艺术精神”开始论述,分析了中国艺术精神的多层面向进而深入分析其阐释的意义;继而,本书对徐复观先生深入的研究进行了解读和探索,一直延续到今日学界的研究和探索,并对“中国艺术精 神”在世纪之交时发生的转向给出了结论.

Lun heng / Wang Chong zhuan -- Feng su tong yi / Ying Shao zhuan -- Feng shi wen jian ji / Feng Yan zhuan -- Shang shu gu shi / Li Chuo zhuan -- Guan qi xia yu / bu zhao zhuan ren -- Chun ming tui chao lu / Song Minqiu zhuan -- Song Jingwen bi ji / Song Qi zhuan -- Dong yuan lu / Gong Dingchen zhuan -- Wang shi tan lu / Wang Qinchen zhuan -- (...) Zhu shi / Wang Dechen zhuan -- Wen chang za lu : bu yi / Pang Yuanying zhuan -- Mengxi bi tan : bu bi tan / Shen Kuo zhuan. (shrink)

Ben shu fen shang xia liang ge bu fen,Shang bian shi zhu zi yu lei wen xian yan jiu,Xia bian shi zhu zi yu lei ci hui yan jiu.Quan shu yi gong fen wei 9 zhang.Di yi zhang xu lun,Shou xian jie shao le zhu xi yu zhu zi yu lei,Qi ci jin xing le xue shu hui gu,Zong jie le jin 20 nian lai(jie zhi 2009 nian)Guo nei wai zhu zi yu lei yan jiu de sheng kuang he qu (...) de de zhu yao cheng jiu,Zui hou ti chu ben shu de yan jiu fang fa he yi yi.Di er zhang yan jiu tong xing ben zhu zi yu lei ji cheng shu zhi qian de ji ge zhong yao ban ben.Di san zhang wei zhong hua ben zhu zi yu lei yu song ke ben hui an xian sheng zhu wen gong yu lu de yi wen bi jiao.Di si zhang wei zhong hua ben zhu zi yu lei yu chao xian gu xie ben zhu zi yu lei yi wen bi jiao.Di wu zhang yan jiu zhu zi yu lei de wen xian xue jia zhi.Di liu zhang he di qi zhang ji zhong yan jiu zhu zi yu lei de fu yin ci.Di ba zhang tao lun zhu zi yu lei zhong de duo yin jie ci yu.Di jiu zhang zong jie chan shu zhu zi yu lei de yu ti te zheng,Yu yan te dian he yan jiu jia zhi. (shrink)

Ben shu hui ji le zhu zhe de wei rao 20 shi ji zi ran ke xue yan jiu zhong suo she ji"ke xue ben yuan"yi ji"ke xue fang fa lun"deng ji ben ming ti,Zhen dui jin xie nian fa sheng zai guo nei wai ke xue sheng huo zhong mou xie zhong da shi jian suo zuo de ruo gan fan si.

本书对儒家“内圣外王之道”的探索,注重以儒家经典为依据,以传统范畴为线索,按照儒家“内圣外王之道”的实际内容及其内在逻辑确立本书的理论架构。.

本書從橫剖面來說，論述王陽明「心」的三個面向、「物」的兩個面向。王陽明的「心」、「物」關係，是以親親為本的「親情聯結」，推擴至天地萬物為末的「自然聯結」，本末為一體，此即為王陽明一體之仁的世界觀；從縱 剖面來說，論述王陽明「格物致知」、「心外無物」、「致良知」的發展脈絡。王陽明以「格物致知」為思想起點，脫胎於朱子，發展「心外無物」的世界觀，最後以「致良知」的學術宗旨，落實在天地萬物的生活世界中。 本書對《王陽明全集》的來龍去脈、文獻繫年完整呈現，用力甚深。（東吳大學客座教授 朱建民） 作者用陽明學回應現代危機！從「親情聯結」、「自然聯結」的視角，點出人和天地萬物的危機。（東海大學哲學系教授兼系主任 蔡家和）.

本书从关于人性的基本理论出发,对中国的社会、家庭、人的种种现象提出了一系列问题,并提出了解决这些问题的思路和方法。.