本書以「全新」的方式探討了一個「古老」並曾一度被「埋沒」且慣於「視而不見」的問題。 本書是「歷史」與「當代」衝擊和交匯的產物。無論「馬克思主義」這一「非哲學理論」曾以何種緣故歸入「哲學研究」，從實際的結果看，它很少被以「純粹哲學」的形式進行探討。從蘇東到東亞，從英美到歐陸，對其觀點的 研究、理解、評價與反思無不時常受到上至「國際政治」下到「經濟生活」等方方面面實踐的影響。在此意義，關於「馬克思主義」的「實踐效用」，不論是「積極的」或是「消極的」，不論是「已有定論」還是「一筆爛賬」， 人們已經說了太多，其中唯獨缺少純粹獨立的「理論反思」。 同時，「馬克思主義」在「中國」的命運，也隨時代的變遷經歷了數次「脫胎換骨」的改變。「馬克思主義哲學化」這一共產意識形態的「陳舊規制」撞見改革開放後（至少曾經一度）日益「學術化」的中國學界，會擦出怎樣的 火花？對此，具有真正「知識分子」品格的幾代中國學人已經交出了自己的答卷。本書代表了與此一脈相承的創新研究，從中可見「九零世代」的年輕學子如何以「純粹哲學」的方式，以「馬克思主義的基本命題」為對象，展開 無愧於「良心」與「真理」的獨立思考。.

Environmentality teases out the multilayered human-environment contacts and connections in terms of human agency and governmentality, ecological objects and their (in)dependence, power/knowledge and environmental (in)justice. “Sustainable Development Goals” recognize that ending poverty and other deprivations must go hand-in-hand with strategies that improve health and education, reduce inequality, and spur economic growth – all while tackling climate change and working to preserve our environment. This paper outlines the scopes, scales, and methods of Chinese storytelling and multimedia exhibitions on deforestation and afforestation, (...) pollution and purification, and wastelands and eco-systems in industrial, de-industrial, and post-industrial times. The author considers short stories, novellas, novels, reportages, nonfiction writings, and visual artworks, with specific focus on trees, forests, and plant writing. By reading Kong Jiesheng’s “Forest Primeval,” Ah Cheng’s “King of Trees,” Xu Gang’s Loggers, Wake Up!, Yan Lianke’s Garden No. 711: The Ultimate Last Memo of Beijing, and Chen Yingsong’s The Forest Is Silent, the author aims to bring to light the awakening and formation of Chinese ecological consciousness, the token of marred humanity and ecocritical reflection, the manifestation of biophilia-biophobia experiences, as well as the structural transformation of private feelings and public emotions in modern and contemporary China. (shrink)

This paper examines Chinese imagery of smokestacks both as a concrete object and an abstract concept emerging from early futurist eulogy to modernist allergy, and from Maoist propaganda to post-Fifth Generation environmental reflections. In the Republican era, writers from the Creation Society eulogize the smokes of steamboat smokestacks as beautified symbols of modern civilization. Yet members from the Beijing School convey their concerns about the Janus face of industrialization and environmental impairments. After 1949, smokestacks are eulogized as an icon of (...) socialist industrialization and pervade cinematic productions, literary imaginations, and artistic exhibitions. Since the 1980s, smokestacks have been gradually understood as vestiges of problematic socialist practice. The growing ecological deterioration in the 21st century propels public intellectuals and film directors to expose industrial pollution and to invoke environmental protection. Yet another type of representation arises in the post-Fifth Generation films, where smokestacks are visualized as a token of the “insulted and injured” working class, individual discovery, and collective sentiment worn out by the post Mao-Deng global developmentalism and social injustice. The metamorphoses of smokestacks in literary, cinematic, and artistic imaginations envision and exhibit the structural transformation of modern Chinese environmental and ecological consciousness. (shrink)

孟學與荀學作為兩種儒家心理的原型，而儒學又作為中國思想場域的大傳統，是以可說思想史脈絡中的孟荀論辯與交鋒，即為建構中國思想場域中人格特質的關鍵來源。亦即思想史上尊孟抑荀的現象，事實上便是孟學意識型態所 形塑之性善心理結構對於性惡陰影的潛抑現象。那是在孟學「四端」理論下所形塑儒家存有具有一不可見卻如四體般存在的「良知器官」之集體驅力。亦即在中國思想場域中的存有只能是「道德人」，而不存在西方基督宗教場域 中「生物人」脈絡下的自我認同與表述。而這樣的孟學心理結構已然成為具有集體性的無意識，驅動著存有的思維與行動，是以產生性善的權威、成聖的焦慮、他律的創傷與政治的昇華等現象。本書將通過孟荀而思，藉由荀學視 域涉入孟學意識型態形塑下之儒家心理結構，去反思、批判與重建存有的心理結構，進而作為思索當代華人乃至東亞儒學場域之人格特質的來源與基礎。.

內容介紹 荀子性惡論是有意與性善論針鋒相對，企圖在批判中回歸孔門正道的論述。但學者多以孔孟一體的思維批判荀學之歧出，儒學史上「作為他者的孟子」往往被忽略。本書即企圖回到孟子尚未成聖成經的脈絡去思考荀孟關係，探問 為何荀子必要攻訐性善而主張性惡？關鍵在於荀子不滿孟子以「道德人」作為存有原初狀態的指涉，將儒學的社會性倫理轉向了超越性道德；是以企圖回歸存有原初的「經濟人」面向。性惡論的誕生，可以說是作為「經濟人」的 存有對「道德人」之反擊；必須理解到：「性惡論」不僅是人性的表述，而是一種認知自我與世界的態度。其中涵攝了「經濟人」的本體、修養、政治、經濟與社會等面向之完整儒學系統。一旦否認「性惡論」的意義，早期儒學 的根基將全然崩解並遭受曲解——忽視了「孔荀」一系在儒學史脈絡中的重要性意義。.

Any counterfactual with a true antecedent and a true consequent is invariably predicted to be true by the standard Stalnaker–Lewis semantics. But many such true–true counterfactuals appear false to ordinary speakers, which is considered by many authors as evidence that the standard semantics should be revised. However, Walters and Williams prove that allowing true–true counterfactuals to be false would unacceptably invalidate some very plausible logical principles. The objective of this paper is to provide a pragmatic account of seemingly false true–true (...) counterfactuals, which explains why such counterfactuals seem false to ordinary speakers while being true semantically. In particular, a pluralistic pragmatic account is pursued: I argue that some true–trues seem false because they conversationally implicate some falsehood, and some others seem false because the focus (intonation stress) involved in them invokes some pragmatic re‐interpretation that affects speakers' truth‐value judgments. (shrink)

The graph tong同and its associated concepts, such as da-tong (Great tong大同) and xuan-tong (mystic or dark tong玄同), have played important roles in the development of Chinese philosophy. Yet tong has received scant attention from either western or eastern scholarships. This paper is a first attempt to remedy such regret. Unlike usual understandings of tong as sameness or unity, this paper presents a nuanced account from early China, that is, ‘difference to one,’ a definition from the Mozi墨子. This definition can be (...) supported from etymological, textual, and lexical evidence. ‘Difference to one’ should not be solely attributed to a Mohist understanding; it in fact represents a common understanding of tong across philosophical streams in early China. This nuanced account provides new insights into the concept of tong in early philosophical texts, and furthermore breaks solid grounds for further studies of tong and its associated concepts. (shrink)

To survive in a competitive environment, small and medium enterprises have had to adapt to the digital environment in order to adjust to customer needs globally, particularly in the post-COVID-19 world. The advantages of cloud computing provide opportunities for SMEs with a restricted budget and limited resources. To understand how SMEs adopt cloud computing in a complex digital environment, this study examines how antecedents combine with each other to explain the high adoption of cloud computing. From the perspectives of holism (...) and set theory, we draw on complexity and configuration theories, present a conceptual model including seven antecedents based on the technology-organization-environment framework, and conduct an asymmetric fuzzy-set qualitative comparative analysis. Through an empirical study with 123 Chinese companies, we identify nine combinations of determinant antecedents that lead to the high adoption of cloud computing. The results show that none of the factors are indispensable to explain a high adoption on their own; instead, they are insufficient but necessary parts of the causal combinations that explain a high adoption. This study contributes to the literature on cloud computing adoption by extending current knowledge on how antecedents combine to increase the adoption and identify specific patterns of SMEs for whom these factors are essential and greatly influence their adoption. (shrink)

In recent years, knowledge management has been utilized as an essential strategy to foster the creation of organizational intellectual capital. Organizational intellectual capital can be derived both individually and collectively in the process to create, store, share, acquire, and apply personal and organizational knowledge. However, some organizations only focus on the development of public good, despite the concerns arising from individuals' self-interest or possible risks. The different concern of individual and collective perspectives toward knowledge management inevitably leads to ethical conflicts (...) and ethical culture in the organization (Jarvenpaa et al., J Manage Inf Syst 14(4): 29-64, 1998; Ruppel and Harrington, IEEE Trans Prof Commun 44(l): 37-52, 2000). The purpose of this study is to examine the ethical climate within the organization and its possible influence on members' evaluation, satisfaction, engagement, and job performance with respect to knowledge management practice. The research results reveal that several types of organizational ethical climate coexist in the organization and have different degrees of influence on employees' attitude as well as participation in knowledge management activities. In this article, we argue the importance of organizational ethical climate and highlight the implications of such a climate for facilitating knowledge management. (shrink)

Ecological consciousness in traditional Chinese culture is a very important thought resource in the process of constructing ‘a postmodern worldview’.

Ecological consciousness in traditional Chinese culture is a very important thought resource in the process of constructing ‘a postmodern worldview’.

Xuantong 玄同 (tentatively translated as dark oneness) is a unique Daoist idea that represents an ideally mental and physical state as a result of cultivation. However, owing to limited context in the Laozi, there is no consensus on the interpretation of xuantong. Contemporary studies have also neglected xuantong’s evolution in early texts and assumed a homogeneous understanding, and hence, failed to provide a nuanced account. In this article, I investigate how xuantong evolves from the Guodian Laozi to the Huainanzi and (...) Wenzi. I argue that although xuantong may originate from the Laozi, it is in the Wenzi that a coherent theory of xuantong is accomplished. This theory advocates an orderly process of cultivation that covers internal mental states, external acts, and integration with the whole universe. The cultivation would eventually lead people to adopt an undifferentiated perspective on, and reach oneness with, all things in the universe. (shrink)

Parental participation has gained significant attention in environmental psychology, which has revealed a need for an instrument that can measure parental participation with children regarding environmental issues. The present study met this need by validating the parental participation in the environment scale. This process began with 45 Chinese parents participating in an individual interview and group discussions, which helped generate a list of eighteen parent-child environmental activities. The activities were then modified and validated in the current study with a diverse (...) group of 969 parents recruited from six major Chinese cities. Both score structure evidence and generalizability evidence were obtained within this sample, and psychometric tests suggested a single factor construct with nine items. Once the PPE scale was revised, it showed measurement invariance across the parent who responded to the items, across the child’s primary caregiver, across the family’s living region, as well as across the family’s income group. Finally, evidence based on relations to other variables showed a relationship among parents’ PPE, pro-environmental behavior, and connectedness with nature. As a result, the study provided a novel measure to assess pro-environmental socialization via parental participation. (shrink)

The ‘Wu xing’ belongs to Guodian bamboo slips texts, which were buried around 300 BCE and excavated in 1993. Its relation with Mengzi is widely investigated. Yet how it is philosophically related to Xunzi receives little attention. In this article, I illustrate a neglected relation between ‘Wu xing’ and Xunzi, by elucidating how shan 善 (goodness) is first raised in ‘Wu xing’ and developed by Xunzi into a concrete idea. Both ‘Wu xing’ and Xunzi propose that shan exists in action, (...) which boils down to the harmonious unity of the mind and body, and to secure the ideal relation between the mind and body requires constant learning and practicing, particularly, of rituals. Learning and practicing not only lead one to realize shan, but eventually to become a consummate practitioner of rituals, to use Xunzi’s words, to become a sage. (shrink)

As a non-dualistic but holistic and harmonious way of thinking, Chinese Yin-Yang Thinking can make great contributions to the contemporary dialogue between science and religion, especially in its emphasis on interdependence, mutual complementarity, and mutual transformation. It can help us understand the complex and multifaceted relationship between science and religion, and provides a middle way to move beyond the impasse between scientism and religious fundamentalism. This paper explores the following three contributions that Yin-Yang Thinking can make to the contemporary dialogue (...) between science and religion: 1. Yin-Yang Thinking can help deconstruct the dichotomy between science and religion by showing the interpenetration between them; 2. Yin-Yang Thinking can help promote synergy between science and religion by showing how they can complement and learn from each other; 3. Yin-Yang Thinking can help establish a partnership between science and religion in order to create an ecological civilization. The paper also explores the question of why such a valuable philosophical concept has been suppressed in China for almost a century. (shrink)

The Second Enlightenment is a deep reflection and an immanent transcendence of the first Enlightenment (17th and 18th centuries). Although the great achievements of the first Enlightenment cannot be denied, its limits are increasingly being exposed. Among the many limitations of the Enlightenment, the suppression of beauty in general and natural beauty in particular is one of its main drawbacks, caused by its blind worship of reason and the domination of a modern mechanistic worldview. The suppression of beauty and natural (...) beauty has produced destructive consequences which are responsible for the ecological, social, and spiritual crisis facing us today. In order to prevent ecological catastrophes and create an ecological civilization, a second Enlightenment whose core concept is beauty is needed. The Second Enlightenment challenges us to rethink the value and importance of beauty and natural beauty, and regards beauty as the aim of the universe, as well as of ecological civilization. In this sense, the Second Enlightenment can be seen as an aesthetic Enlightenment which not only helps us to resist consumerism, guard spiritual dignity, nurture our souls, find a sense of belonging, and lead a poetic life, but also helps Chinese society to overcome a defiant attitude toward rural civilization and farmers, and eventually to remove the Great Wall between city and country. (shrink)

Xuantong 玄同 (tentatively translated as dark oneness) is a unique Daoist idea that represents an ideally mental and physical state as a result of cultivation. However, owing to limited context in the Laozi, there is no consensus on the interpretation of xuantong. Contemporary studies have also neglected xuantong’s evolution in early texts and assumed a homogeneous understanding, and hence, failed to provide a nuanced account. In this article, I investigate how xuantong evolves from the Guodian Laozi to the Huainanzi and (...) Wenzi. I argue that although xuantong may originate from the Laozi, it is in the Wenzi that a coherent theory of xuantong is accomplished. This theory advocates an orderly process of cultivation that covers internal mental states, external acts, and integration with the whole universe. The cultivation would eventually lead people to adopt an undifferentiated perspective on, and reach oneness with, all things in the universe. (shrink)

Healthcare systems in Singapore, Hong Kong, and mainland China are strikingly distinct from those in the West. Economically speaking, each of the aforementioned Eastern systems relies in great measure on private expenditures supplemented by savings accounts. Western nations, on the other hand, typically exhibit government funding and wariness about healthcare savings accounts. This essay argues that these and other differences between Pacific Rim healthcare systems and Western systems should be assessed in light of background Confucian commitments operating in the former. (...) In the Confucian context, bioethics and healthcare policy have a unique content, texture, and set of implications that often affront Western assumptions about the appropriate individual autonomy of patients and the appropriate character of social safety nets for healthcare. (shrink)

As the representative of Chinese classical works, the Analects represents a source of difficulty in both understanding and interpretation of Confucian philosophy. Confucian philosophy as a philosophy of creativity and otherness is closely related with the social and cultural values in society. Therefore, the study of Confucian philosophy in the Analects cannot be separated from the descriptive study of the effects of any and all aspects of society, including cultural norms, expectations, contexts, language use, and the effects of language use (...) on society. This article attempts to explore how the meaning of Confucian philosophy in the Analects is interpreted and accepted by Western readers through complex social semiotic interactions. The article focuses on the interpretation of Confucian philosophy as a reflection of cultural assumptions, values and prohibitions, and the manipulation of the social semiotic resources in the process of understanding, translation, and acceptance of Confucian philosophy in the Analects through a discussion of its original text, different versions and the reasons behind the social semiotic activities. The article concludes with a consideration of significant social semiotic interactions that influence the translator’s interpretation and reader’s acceptance of Confucian philosophy so as to facilitate intercultural understanding. (shrink)

The purpose of this study was to examine the moderating effects of goal orientations and self-efficacy between competitive cognitive anxiety and motor performance under conditions featuring different levels of ego-threat. Eighty-one collegiate-level basketball players completed Sport Competitive Anxiety Test, Ego Orientation in Sport Questionnaire, and General Self-Efficacy Scale prior to the experiment. Athletes participated in two sessions of free-throw tasks. After the first session, which was under a control condition, participants performed in a free-throw competitive session while being provided opponents’ (...) scores that induced different levels of competitive cognitive anxiety. Performance is defined as the accuracy in two free-throw sessions. A hierarchical multiple regression showed that high level of task-orientation and low level of ego-orientation can buffer the impairment of competitive cognitive anxiety on motor performance. The relationship between competitive cognitive anxiety and motor performance did not vary with self-efficacy. An a repeated-measured analysis of covariance after cluster analysis revealed that a high-task/low-ego profile benefited athletes the most regarding the impairment of competitive cognitive anxiety. Together, ego- and task-orientations and “goal profile” moderate the relationship between competitive cognitive anxiety and motor performance; however, self-efficacy may not serve as a moderator variable in between. (shrink)

While the precipitous decline of biodiversity threatens life-sustaining processes and vast segments of the human population, concern about its loss remains extremely shallow. Nearly all motivational campaigns falsely assume that upon appreciating the relevant information, people will be sufficiently motivated to do something. But rational argumentation is doomed to fail, for there exists a motivational gap between a comprehension of the crisis and action taken based upon such knowledge. The origin of the gap lies neither in the quantity and quality (...) of information on the crisis, nor in the putative conflict between self-interest and morality. Instead, it lies in “remoteness conditions” which dissociate decision-makers from ecological damage and enfeeble incentive to correct it. The central remoteness conditions are spatial, temporal, and consequential. They can be eliminated by concretizing and particularizing earth others. While direct-experience, place-based educational programs satisfy the criteria, they are uncommon. There is also little opportunity for working adultsto engage in these sorts of activities. As such, the outlook for endangered species and humans in the developing world remains dire. (shrink)

This article investigates a central yet perplexing term yiming in the ‘Qiwulun’ chapter of the Zhuangzi. Yiming describes a crucial way to detach from epistemic distinctions and debates. This term is often explained as ‘using ming’ or contradictorily as ‘stopping ming’. Yet neither of the two explanations can provide a full understanding of how yiming is adopted. I take three steps to explain yiming. First, taking an etymological approach, I argue that ming can be formulated as ‘X shining on Y’. (...) Second, I use the formula of ‘X shining on Y’ to account for yiming and argue that this term refers specifically to ‘using tian to shine on everything’. Third, I unpack a cluster of tian-associated metaphors, which provides a deep understanding of yiming as an ideal way to mental tranquility. (shrink)

In the context of China’s supply-side structural reform and the concept of green development, we introduce the energy and environmental factors into the analytical framework of the total factor productivity of the logistics industry and use the Global Malmquist–Luenberger index method to analyze the evolution trend and heterogeneity of green TFP in the logistics industry of 30 provinces in China from 2003 to 2017. The results show that, firstly, the green TFP and traditional TFP of China’s logistics industry are both (...) on the rise and the absence of energy and environmental factors will lead to the overestimation of TFP of the logistics industry. Whether it is green TFP or traditional TFP, the main source of its growth is technical progress. Secondly, there is obvious regional heterogeneity in green TFP of logistics industry. Under the three regional division standards, the average annual growth rate of green TFP is from high to low in the order of eastern, western, and central regions. Under the eight regional classification standards, the eastern coastal economic zone, the southern coastal zone, the northern coastal zone, the northeast region, the middle reaches of the Yellow River, the southwest region, the middle reaches of the Yangtze River, and the northwest region are in order from high to low. Thirdly, there is obvious interprovincial heterogeneity in green TFP of the logistics industry. The highest growth rate of green TFP is in Zhejiang, followed by Jiangsu and Guangdong, and the slowest growth rate is in Chongqing. The technical progress of logistics industry in most provinces contributes more to the growth of green TFP. Fourthly, the differences of green TFP in the three regions of the east, center, and west are shrinking, which may be σ convergence, but the differences among the three regions are expanding. Compared with the existing literature, this paper applies the measurement framework of green TFP to China’s logistics industry and investigates the regional and provincial heterogeneity of green TFP in logistics industry. The conclusions are significant to understand and grasp the heterogeneity of green TFP growth in China’s logistics industry under environmental constraints and how to promote the development of green logistics in China. (shrink)

The new coronary pneumonia epidemic has had a tremendous impact on the world economic situation, causing a large number of enterprises to suffer from serious losses, but also bringing a large number of entrepreneurial opportunities. For college students, whether the opportunities brought by the epidemic can attract them to step into the entrepreneurial path becomes a question worthy of attention in the process of restoring economic vitality and guiding students’ employment and entrepreneurship. In this article, a mediation model was constructed (...) and tested through 245 questionnaire data by combining event system theory, regulatory focus theory, and emotion cognitive evaluation theory. The results showed that defensive regulatory focus and fear of failure and facilitative regulatory focus and fear of failure were all able to continuously mediate the effect of event intensity of the new coronary pneumonia epidemic on the entrepreneurial intentions of college students. (shrink)

Divergences and controversies are inevitable in the discussion of freedoms and rights, especially in the matter of reproduction. The Chinese first social egg freezing lawsuit raises the question: is the freedom to freeze eggs for social reasons justified because it is an instance of reproductive rights? This paper accepts social egg freezing as desirable reproductive freedom, but following Harel's approach and considering two theories of rights, the choice and interest theories of rights, we argue that social egg freezing is not (...) a reproductive right because one cannot justify a right or an instance of rights via merely describing the function of those instances that have been justified as right, that is, the choice theory lacks justifying normativity. Since reserving fertility and a suspension from reproduction do not serve reproductive ends per se, the sufficient reason for demanding social egg freezing as a right should be found in other ends rather than in right‐to‐reproduce, that is, the interest theory denies the demand as a right‐to‐reproduce. Permitting it on any grounds without guaranteeing adequate and accessible resources, especially in light of cross‐border reproductive care, raises serious questions about reproductive equality and violates the idea of reproductive rights. Therefore, any ground for social egg freezing should be weighed against whether more pressing reproductive needs, specifically those that are justified as rights, have been met. It would be social progress to shoulder these burdens for the vulnerable and then allow social egg freezing—if right‐to‐reproduce were not the only privilege of the few. (shrink)

The Philosophical Forum, Volume 53, Issue 1, Page 47-61, Spring 2022.