This brief essay aims to interpret the fourth chapter “In the Human World” of Zhuangzi by analyzing the seven fables in philosophical terms. The seven fables can be divided into two groups: the first three are concerned with how to be useful ( youyong zhi yong 有用之用); the following four with “the use of the useless” ( wuyong zhi yong 无用之用). From those two groups of fables, two different ways of life are identified in relation to the world. Zhuangzi’s choice (...) between them can be revealed in light of his art of speaking. (shrink)

Zou Rong received a classical education but, uninterested in an official career and frustrated by the irrelevance of his schooling to the day's issues, traveled to Japan in 1901 to further his studies. There he wrote The Revolutionary Army, which was published in Shanghai after his return to China in 1903. The Revolutionary Army, which was scathingly critical of the Manchu rulers of China, enraged government authorities who sought his immediate arrest. Zou was protected by authorities of the International Settlement (...) in Shanghai, and eventually sentenced to only two years in jail. Be this as it may, Zou contracted an illness in prison and died in April of 1905. The Revolutionary Army is far more than an anti-Manchu racist tract. It advocates political and social revolution, and Zou's account of the justification for and goals of these revolutions rests in no small part on natural rights and independence, as discussed in the two chapters from the work that we translate here. (shrink)

Despite the growing body of research on emotional labor, little has been known about the social consequences of emotional labor. Drawing on emotional dissonance theory, the authors investigate the relationship between the felt emotional dissonance and prosocial behavior (e.g., donation to a charity). Findings from multiple studies suggest that higher emotional dissonance serially influences perceived lack of control, emotional exhaustion, lowered sympathy for others’ feeling, and subsequently lower willingness to help others. when individuals are asked to recall their past experiences (...) of emotional dissonance, they expressed lack of control and emotional exhaustion (Study 3), lower sympathy for others’ feeling (Study 1, 3), and subsequently become less willing to help others both in their intention (Study 2A and 3) and with actual money (Study 2B). Further, this negative relationship is moderated by the display rules (i.e., surface acting vs. deep acting, Study 3). Managerial and public policy implications are discussed. (shrink)

《中國禮文化與儒學研究》通過對《禮記》《老子》《春秋》等儒家經典著作的研究，結合馬克思主義關於人類社會發展的相關理論，指出“禮”是中國文化的根基，強調了《禮記》在古禮研究中的價值和意義，探討了古禮的起 源以及先民的社會生活模式，並在此基礎上，對古禮的類別和結構、主要功能及其內在統一性進行了論述，分析了古禮的基本功能與中國文明形成道路的內在聯繫和重要意義。通過對《老子》的研究，分析了儒道之間的異同，並 闡述了老子思想的現代意義。通過分析儒家禮教思想與古代禮教的關係，探討了儒家禮教思想的人文價值，論述了儒家禮教思想與傳統政治制度的關係，提出《春秋》中的大一統思想是儒家學說中的外王思想，並探討了這種思想 在漢代大一統政治局面形成中的作用。.

IntroductionClinical ethics committees (CECs) support and enhance communication and complex decision making, educate healthcare professionals and the public on ethical matters and maintain standards of care. However, a consistent approach to training members of CECs is lacking. A systematic scoping review was conducted to evaluate prevailing CEC training curricula to guide the design of an evidence-based approach.MethodsArksey and O’Malley’s methodological framework for conducting scoping reviews was used to evaluate prevailing accounts of CEC training published in six databases. Braun and Clarke’s (...) thematic analysis approach was adopted to thematically analyse data across different healthcare and educational settings.Results7370 abstracts were identified, 92 full-text articles were reviewed and 55 articles were thematically analysed to reveal four themes: the design, pedagogy, content and assessment of CEC curricula.ConclusionFew curricula employ consistent approaches to training. Many programmes fail to provide CEC trainees with sufficient knowledge, skills and experience to meet required competencies. Most programmes do not inculcate prevailing sociocultural, research, clinical and educational considerations into training processes nor provide longitudinal support for CEC trainees. Most CEC training programmes are not supported by host institutions threatening the sustainability of the programme and compromising effective assessment and longitudinal support of CEC trainees. While further reviews are required, this review underlines the need for host organisations to support and oversee a socioculturally appropriate ethically sensitive, clinically relevant longitudinal training, assessment and support process for CEC trainees if CECs are to meet their roles effectively. (shrink)

This study explores how people with different cultural backgrounds comprehend diverse sacred spaces all over the world, from a cross-linguistic perspective. The challenges surrounding intelligibility relate to spatial resemblance, complexity of religion, as well as many obscure proper names. With the lexicalization of relevant religious concepts, “cultural synonyms” are generated. Through surveying the vocabulary within the domain of “TEMPLE” as an exemplification, the cultural synonymy of the Chinese lexicon in demonstrating spiritual intricacy has been elucidated. Based on the theory of (...) “multi-competence”, a reasonable hypothesis on cross-culturally understanding the sacred space is proposed: Multicompetent individuals can have other comprehensions about sacred spaces when compared with monolinguals of either the native or the target language; A monolingual or a cross-cultural experiencer without knowledge of the regional language depends on translation to apprehend the sacred space, which may result in confusion; Deficient translations may also interfere with multicompetent individuals, while their linguistic awareness allows them more chances of differentiating cultural synonyms and accordingly clarification of any misguided perceptions. (shrink)

本书是我国学者全面系统地阐述杜威学术思想的第一部专著,对杜威的哲学思想和教育思想做出实事求是的评价。.

Globalization and Human Subjectivity argues that Hegelian subjectivity could serve as a philosophical basis for a new conception of human subjectivity for the age of globalization. Why, then, does globalization demand a new conception of human subjectivity at all? What constitutes the Hegelian subjectivity such that it is not only relevant and but also necessary to the contemporary, postmodern context of globalization? This book largely addresses these two questions. Capitalist globalization, the context in which we find ourselves today, strategically leads (...) to the “death of the subject,” in the sense that it reduces human beings merely to consumers who, without critical subjectivity, simply succumb to the imperialism of a globalizing market. In this context, we are impelled to envision a new conception of human subjectivity for the age of globalization. This book explores Hegel’s view on human subjectivity as spiritual subjectivity, particularly presented in his Phenomenology of Spirit, which could function as a new anthropological vision about what it means to be authentically human in a globalizing world, that is, a sort of cosmopolitan citizen who is constantly universalizing oneself through self-transcending, self-determined ethico-political actions in solidarity with others to create a global community of co-existence and co-prosperity for all. (shrink)

本書圍繞吳與弼哲學思想對陳獻章、王守仁的影響，及崇仁學派在整個明代哲學史所處的地位，展現崇仁學派儒家學者的理氣觀、心性論與道德修養論，凸顯十五世紀明代哲學史的真實面貌與內在理路，為理解陽明心學的興起提 供一種新的分析路徑。.

在宋儒學脈自二程至黃幹一系師承的啟發下，本書稿連續性地縱觀明儒學脈的師承進路，延著吳溥、楊溥—吳康齋—陳白沙—湛甘泉—唐一庵—許敬庵—劉念台不間斷的時間線索，圍繞明代諸儒的核心範疇與核心概念“至善性體 ”展開，試圖在陽明心學于明朝大瀾、大明與大傳播的框架外，找尋明儒學脈的新線索，發現有明一朝中國學術內在邏輯成長的新視野。.

Although Marxism and deconstruction of differences, but can be associated with. To associate Marxism and deconstruction, not only back to Marx's radical critique of capitalist ideology, the basic theory of Marxism screening of metaphysical factors, but also avoids Marx's logocentric misappropriation. Despite the divergent attitudes between Marxism and deconstruction, there exists a possible link between the two of them. A critical articulation of them can not only restore the radical edge to Marxism devoted to the critique of bourgeois ideology, which (...) is tainted with metaphysical presuppositions, but also be able to avoid the influence of the implicit logocentrism in Marxism. (shrink)

Computably Lipschitz reducibility , was suggested as a measure of relative randomness. We say α≤clβ if α is Turing reducible to β with oracle use on x bounded by x+c. In this paper, we prove that for any non-computable real, there exists a c.e. real so that no c.e. real can cl-compute both of them. So every non-computable c.e. real is the half of a cl-maximal pair of c.e. reals.

A longstanding orthodoxy holds that the Mohists regard the promotion of li (benefit, 利) as their ultimate normative criterion, meaning that they measure what is yi (just, 義) or buyi (unjust, 不義) depending on whether it maximizes li or not. This orthodoxy dates back at least to Joseph Edkins (1859), who saw Mozi as a utilitarian and an ally of Bentham. In this paper, we will argue that this orthodoxy should be reconsidered because it does not square with several passages (...) from the Mozi. That the Mohists place a strong weight on the promotion of ‘li for the whole world (tianxia zhi li, 天下之利)’ is uncontroversial. We argue, however, that in certain cases the Mohist moral calculus diverges in its rationale or outcome from li-promotionalism. This position rejects the orthodoxy by showing that Mohism and li-promotionalism are not entirely coterminous. (shrink)