本书收辑的40篇论述,基本包括陈康先生用中外文发表的主要学术著作。全书分两部分,前一部分是研究希腊哲学的论文,后一部分是研究一般哲学问题的论述。.

Since the transparency approach to introspection need not posit a dedicated mechanism specialized for detecting one’s own mental states, its economy is often viewed as a major advantage by both proponents and opponents. But sometimes economy comes at the cost of relying on controversial views of the natures of mental states. Perceptual experience is a case in point. For example, Alex Byrne’s account relies on the view that experience constitutively involves belief, and Matthew Boyle’s account relies on the view that (...) experience constitutively involves a form of implicit consciousness of experience. In this paper, I develop a transparency account of our access to our experiences that retains the benefit of economy while avoiding the cost of relying on controversial views of the nature of experience. I start by discussing Byrne’s and Boyle’s accounts. I focus on the problems that lead them to hold the controversial views they do, and raise some challenges to their solutions. I then develop my own account. I argue that when you attend to an object, your experience gives you justification to believe that you see the object (under some descriptions). I close by highlighting some advantages of my account. I argue that it (1) can solve the problems facing Byrne and Boyle without relying on controversial views of the nature of experience; (2) respects the idea that there is something special about our access to our minds; and (3) can be generalized to other cases of introspection. (shrink)

Shang. Qiu shi lun ji -- Xia. Xu qiu shi lun ji.

Wittgenstein's 'Prototractatus' raises difficult textual questions concerning both its structure and the date of its composition. I provide an account of the structure of the 'Prototractatus' by investigating the hitherto unexplored connections between it and other early Wittgenstein manuscripts. I then consider the two most influential proposals on its date of composition, made by von Wright and McGuinness, and argue that neither of them stands up to scrutiny. I make an alternative suggestion, and discuss its implications for the significance of (...) the 'Prototractatus' in the study of Wittgenstein's early philosophy. -/- . (shrink)

Companies are increasingly engaging in corporate activism, defined as taking a public stance on controversial sociopolitical issues. Whereas prior research focuses on consumers’ brand perceptions, attitudes, and purchase behavior, we identify a novel consumer response to activism, unethical consumer behavior. Unethical behavior, such as lying or cheating a company, is prevalent and costly. Across five studies, we show that the effect of corporate activism on unethical behavior is moderated by consumers’ political ideology and mediated by desire for punishment. When the (...) company’s activism stand is [incongruent/congruent] with the consumer’s political ideology, consumers experience [increased/decreased] desire to punish the company, thereby [increasing/decreasing] unethical behavior toward the company. More importantly, we identify two moderators of this process. The effect is attenuated when the company’s current stance is inconsistent with its political reputation and when the immorality of the unethical behavior is high. (shrink)

This essay reassesses the German-Jewish social and cultural critic, Walter Benjamin's famous, yet widely misunderstood thesis of the aestheticisation of politics with reference to the development of the mass media and the crisis of democracy. I argue that his thesis of the aestheticisation of politics represents the focal point of his account of both the crisis of liberal democracy as a deliberative and representative political system and the emergence of fascism as a form of direct political communication between a political (...) power and the public. My examination of Benjamin's analysis of the interplay between fascist politics and the mass media leads to a wider critical consideration of the function of political spectacle in the media age. In so doing, I seek to draw out its theoretical relevance for our critical understanding of the linkage between new media and democracy, be it 'new' or 'old' democracy. (shrink)

The theory of ‘Confucianization of law’ put forward by T’ung-tsu Ch’ü in his book titled Law and Society in Traditional China has a great academic influence in the world. However, ‘Confucianization...

The technical term “ tarka ” in the Nyāya tradition is the object of the present investigation. Diverse texts including Buddhist ones exhibit a negative estimation of activities using tarka . In contrast, more often than not, later treatises dealing with logico-epistemic problems, especially certain Naiyāyika works, identify the methodological peculiarity of Nyāya with tarka . Such an ambivalent attitude toward tarka can be understood in a coherent way if the essential features of tarka that gave rise to it can (...) be grasped. Starting from the Nyāyasūtra 1.1.40 and the explanation given in the Nyāyabhāṣya on it, the present researcher sorted out three characteristic features of tarka in the early Nyāya tradition. These three features focus on the main feature of tarka : namely, reflective analysis without requiring further factual information on the object of investigation. Based on this, the present researcher critically reviewed what promoted an understanding of tarka as a reductio ad absurdum argument or an a priori reasoning. Furthermore, certain passages from the Nyāyamañjarī , Nyāyakalikā , and Tarkasaṅgraha were examined to demonstrate that the present researcher’s interpretative understanding of tarka was adequate for explaining the usage of this term in a broad sense, with positive connotations. (shrink)

Hier geht es um eine Auseinandersetzung mit Nicolai Hartmann unter dem Aspekt der Nächsten- und der Fernstenliebe. Der Autor kritisiert Hartmanns Auffassung der Nächstenliebe (für Hartmann Jenseits-Eudämo- nismus) und Fernstenliebe (für Hartmann Idealbild) und plädiert für eine Erweiterung des christlichen Begriffs des Nächsten und der Nächstenliebe, die vor allem die Zukunftsperspektive mit einschliesst und den Begriff «Fernstenliebe» überflüssig macht.

As the world struggles through the COVID‐19 pandemic, we should also be asking what systems‐level measures will be needed to prevent this or even worse disasters from happening in the future. We argue that the pandemic is merely one of potentially myriad and pleiomorphic future global disasters generated by the same underlying dynamical system. We explain that there are four broad but easily identifiable systemic, pathologically networked conditions that are hurtling civilization toward potential self‐destruction. As long as these conditions are (...) not resolved, we should consider catastrophe as an inevitable emergent endpoint from the dynamics. All four conditions can be reversed with collective action to begin creating an enduring and thriving post‐ COVID‐19 world. This will require maximal application of the precautionary principle. (shrink)

Problems pertaining to origins and beginnings are integral to Hannah Arendt's reflections on politics and history. From The Origins of Totalitarianism to The Life of the Mind, Arendt sought to understand the nature of beginnings and the novelty of historical phenomena. This paper explores the relationship between Arendt's approach to history and her understanding of origins, which it juxtaposes with conceptions of the origin in the thought of Charles Darwin, Martin Heidegger, and Karl Jaspers. It also examines her ideas on (...) freedom and contingency, and draws out the challenges of reconciling her political philosophy with the writing of history. (shrink)

Some maladaptive thought processes are characterized by reflexive and habitual patterns of cognitive and emotional reactivity. We review theoretical and empirical work suggesting that mindfulness—a state of nonjudgmental awareness of the present moment—can facilitate the discontinuation of such automatic mental operations. We propose a framework that suggests a series of more specific mechanisms supporting the de-automatizing function of mindfulness. Four related but distinct elements of mindfulness (awareness, attention, focus on the present, and acceptance) can each contribute to de-automatization through subsequent (...) processes, including discontinuing automatic inference, enhancing cognitive control capacity, facilitating metacognitive insight, and preventing suppression or thought distortion. De-automatizing can, in turn, allow enhancement of adaptive self-control ability and increased well-being. (shrink)

Within the social ontology of the nationalist model, the main agents of global justice claims are viewed as nation states or national collectivities. By contrast, within the cosmopolitan model, individuals, as citizens of the cosmopolitan world, are viewed as agents of global justice claims. I argue that neither of these models appropriately reflect the ontological conditions and circumstances of justice that have been produced by the current processes of globalization nor capture the justice claims of women who suffer as a (...) result of the global economy. As an alternative, I propose a transnational feminist model: processes of globalization have generated transnationalized socioeconomic units as ontological conditions of justice, and, in such conditions, transnational women’s collectivities are viewed as agents of global justice. -/- . (shrink)

In 1955, an obscure socio-spiritual organization dedicated to the twin aims of individual spiritual realization and social service was formed in the state of Bihar, India. It was named Ānanda Mārga Pracāraka Saṃgha (abbreviated AM), literally translated as "Community for the Propagation of the Path of Bliss." AM stands alongside other New Religious Movements of Indian origin that have captured the imagination and allegiance of a substantial number of followers in both Asia and the West. It is in much the (...) same genre as New Religious Movements such as Transcendental Meditation and the International Society for Kṛṣṇa Consciousness. The founder of AM was a charismatic spiritualist and visionary, Prabhāt Ranjan .. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Reviewed by:We Walk the Path Together: Learning from Thich Nhat Hanh and Meister EckhartSeung Hee KangWe Walk The Path Together: Learning from Thich Nhat Hanh and Meister Eckhart. By Brian J. Pierce. New York: Maryknoll, 2005. 202 pp.Being that he is a contemplative, Pierce’s Trinitarian Christian love beautifully manifests itself in this book in his art of interdialoguing on the Buddhist-Christian religious traditions. Pierce’s manner of interdialoguing resonates with (...) what Ann Belford Ulanov also attempts: “I am writing not about how to prove that God exists but rather about what happens religiously when psyche and soul create a space for conversation [End Page 178] out of which life can flow.” 1 If someone asks whether Pierce and Ulanov point to two different absolute realities, my response would be, “Absolutely not!” The sacred inner space that Pierce points to, in light of the two contemporary mystics from different religious traditions, namely Thich Nhat Hanh and Meister Eckhart, also reminds me of Lao Tzu’s wisdom that permeates the Tao Te Ching, specifically in his concept of “useful emptiness.” 2We Walk the Path Together is neither an abstract account nor sheer philosophical speculation. The whole of the book is rooted in Pierce’s faith-based lived experience (pp. 1, 3, 5, 7, 11, 113, 163); this renders the book life-giving and deeply ecological in terms of its transcendence of either/or dichotomies.Chapter 1 summarizes the meaning and art of dialogue. Pierce utilizes mystical language to illustrate what the dialogue is. For Pierce, dialogue connotes “a mutual giving and receiving, and it posits a profound sense of being of one heart and mind” (p. 3). Pierce extends his personal experience of a vow of obedience into the meaning of dialogue. For Pierce, this vow means to “transcend any illusion of separateness” and thus “obedience liberates him from his tiny world of ego” (p. 4). In the process of dialogue, according to Pierce, “our hearts are challenged to grow larger, all-inclusive and universal” (p. 8). This expansion of the heart is what mystics call “magnanimity.” As Pierce is acutely aware, “magnanimity is one of life’s un-planned for graces; it teaches us to see and hear and learn things that we never dreamed were possible” (p. 9).Chapter 2 discusses mindfulness as a gateway to eternity. Pierce asserts that home is everywhere in the present moment; it is where freedom is possible. This particular point echoes with what Thomas Merton spoke about in reference to the prodigal son who turned away from his father: “sin is our refusal to be what we are, a rejection of our spiritual reality hidden in the mystery of God” (p. 23). However, when the prodigal son was restored his senses, he was able to attune himself back to present moment: “I’ll get up and go to my father” (cited by Pierce, ibid.). He became free from his sin, returning home. In this chapter, Pierce highlights the words of the mystics (St. Irenaeus, St. John of the Cross, Brother Lawrence, St. Augustine, Jan van Ruusbroec, and St. Catherine de Siena) who lived this present moment in order to help the readers understand the intrinsic relationship between our mindfulness of the present moment and eternity. He argues that Buddhist teachings on mindfulness and Christianity’s tradition concerning the kingdom of God are mutually informative (pp. 19, 21).In chapter 3, Pierce expands the meaning of present moment through its association with breathing; being present is not a concept, but a living reality, as we experience the Holy Spirit in our breathing practice, such as centering prayer and meditation (p. 36). Pierce carefully states, “contemplation is authentic only if it flows out in loving-kindness to others. When we breathe in all the spiritual energy of the universe, thus, we literally implode—a spiritual ego intoxication” (p. 40). Pierce explains further what contemplation means; breathing in the Holy Spirit and breathing out the Holy Spirit may mean two separate phenomena. Contemplation is, for Pierce, authentic, only when the Spirit that is breathed in reaches out to our community. [End Page 179] This is also Pierce’s ecological aspect... (shrink)

Many Chinese pianists, Lang Lang and Yun-di Li for example, received international recognition in recent years. When study the history of piano study and composing in China, it is not surprising that the history of Chinese piano music has gone through specific periods which strongly influenced compositional activities. This article is aimed to display cultural and political aspects that are behind historical period and analyses representative work in compositional style and characteristics.

Bank competition promotes enterprises to obtain credit funds through market mechanisms, and a combination of industry and finance has an important influence on establishing bank-enterprise relationship. Based on data of 2,245 manufacturing enterprises and branches of commercial banks in China from 2007 to 2019, this research establishes a moderated mediation model to verify whether CIF has a moderating effect on bank competition on enterprise innovation. The results are as follows. First, bank competition can both directly and indirectly promote enterprise innovation (...) by alleviating financing constraints. Second, CIF has no moderating effect on the direct effect of bank competition on enterprise innovation but has a negative moderating effect on the first half of mediating effect. (shrink)

The paper is a critique of traditional and formal models of theological education that historically have developed in the West and are generally adopted by Asian theological schools in Asia. Globalisation and the emergence of Asian Diasporas presented new problems and opportunities for rethinking appropriate models of contextual training. Building on works by Robert Banks, Ian Stackhouse and David Kelsey, the paper will explore contextual models for the Chinese Christian Diasporas in Britain, and suggest some contributions for the renewal of (...) theological education in Asia. (shrink)

Graphical AbstractRecent waves of controversies surrounding genetic engineering have spilled into popular science in Twitter battles between reputable scientists and their followers. Here, a cautionary perspective on the possible blind spots and risks of CRISPR and related biotechnologies is presented, focusing in particular on the stochastic nature of cellular control processes.

Parrondo's paradox, in which losing strategies can be combined to produce winning outcomes, has received much attention in mathematics and the physical sciences; a plethora of exciting applications has also been found in biology at an astounding pace. In this review paper, the authors examine a large range of recent developments of Parrondo's paradox in biology, across ecology and evolution, genetics, social and behavioral systems, cellular processes, and disease. Intriguing connections between numerous works are identified and analyzed, culminating in an (...) emergent pattern of nested recurrent mechanics that appear to span the entire biological gamut, from the smallest of spatial and temporal scales to the largest—from the subcellular to the complete biosphere. In analyzing the macro perspective, the pivotal role that the paradox plays in the shaping of biological life becomes apparent, and its identity as a potential universal principle underlying biological diversity and persistence is uncovered. Directions for future research are also discussed in light of this new perspective. (shrink)

All individual terms listed as jāti-s (sophisticated ripostes) in Nyāyasūtra V a 1 have the peculiar uniform ending -sama. The interpretation of this ending here reveals a greater nuance of meaning than the hitherto customary understanding of it. It will be demonstrated that the observable semantic difference is due to a historical shift of signification as a result of an enlarging and systematizing of the thematic group of jāti-s. In this paper, I examine relevant text material, including two very important (...) manuscripts of the Nyāyabhṣya to show this semantic difference. The understanding gained by this analysis will help to trace the historical development of the complex of jāti-s within the larger context of the ancient Indian tradition of debate. (shrink)