This paper analyzes the relation between shame and a Confucian notion of yi (righteousness, rightness), especially through discussions from Confucius and Mencius. Section one clarifies Mencius’s position that righteousness is both external and internal. Although this idea includes rules, it is primarily something intended by our innate moral feelings. Section two illustrates the point that if one’s action is not right (yi), the feeling of shame spontaneously arises and motivates a self-correction. This section also clarifies the difference between the idea (...) of shame in Max Scheler and in Confucian thought. Section three compares absolute yi with general li (ritual propriety) as well as the roles that shame and duty play in relation to ren (primarily humane love). (shrink)

This paper analyzes the relation between shame and a Confucian notion of yi, especially through discussions from Confucius and Mencius. Section one clarifies Mencius’s position that righteousness is both external and internal. Although this idea includes rules, it is primarily something intended by our innate moral feelings. Section two illustrates the point that if one’s action is not right, the feeling of shame spontaneously arises and motivates a self-correction. This section also clarifies the difference between the idea of shame in (...) Max Scheler and in Confucian thought. Section three compares absolute yi with general li as well as the roles that shame and duty play in relation to ren. (shrink)

In this paper, I focus on analyzing the manifestation and significance of respect. I first illustrate the two meanings of jing 敬 and their connection in Confucian classical texts, which is helpful to understand the Confucian phenomenology of respect. The two meanings are seriousness as a mind-state and respect as an intentional feeling. After clarifying this point, I undertake a phenomenological analysis of respect, in order to show that respect helps one to achieve moral pursuit. This analysis takes the Kantian (...) notion of respect as a starting point but further is accomplished by the phenomenology of value and feeling. The respect for duties and affairs, the respect for personhood and dignity, and the respect for the worthy with merit motivate one to take moral actions. For example, respect contributes in taking one’s duties seriously, appreciating human beings’ spiritual values and good tendencies even when they have not been actualized, supporting the worthy to play a role, and emulating the worthy to make a contribution and serve others. In Subsequently, I clarify how respect helps one to achieve religious pursuit in one form of Christianity, in light of Max Scheler’s discussion on humility and reverence. Through revering God one respects others; through serving God and participating in God’s humble spirit one serves others. I elucidate the Confucian classics’ discussions on religious experience, in order to show how respect helps one to achieve religious pursuit in one form of Confucianism, and how it is similar and different from Max Scheler’s clarification. The concrete relation between respect and li 禮 in the Confucian tradition will be treated in another work. (shrink)

This paper specifically deals with the relation between respect and li禮in the Confucian context. Li has both negative and positive sources. On the positive level, ritual propriety enables one to ex...

With a focus on Confucian descriptions, this book carefully examines feeling, value and virtue and reveals the order of the heart by a phenomenological clarification of our personal and interpersonal experience.

本书分电视摄像艺术的技术基础、造型基础、镜语规则与实践三篇。内容有:摄像初步、镜头操作、曝光控制、电视画面造型的基础元素、电视语言等。.

本书内容包括:从康德的“道德宗教”论儒家的宗教性、重评张载由“气化论”证立的成德论、从历史中提取智慧、当今越南的宗教与社会等。.

本书收录了著名学者李石岑先生的15篇讲演,涉及怀疑与信仰、哲学与人生、佛学与人生、教育与人生等哲学与生命论题。.

本书研究了西方各国科学哲学思想的源流、派别,以及各派思想之间的关系及与科学、宗教、社会思潮的牵连,探索了科学哲学思想的发展方向。.

Following Mou Zongsan’s interpretation of Wang Yangming, this paper investigates the phenomenology of values and moral emotions in Max Scheler and the Confucian learning of heart, especially Wang Yangming. Part I illustrates the meaning of moral emotions in Confucianism and introduces Wang Yangming’s idea of pure knowing . Part II introduces Max Scheler’s idea of a priori value and feeling in order to explain how pure knowing could be both immanent and transcendental, both subjective and objective. Part III explores the (...) phenomena of value and feeling in Confucianism and Wang Yangming, giving a Schelerian interpretation of Wang Yangming’s teaching of four verses. Similar to Max Scheler, Confucian learning of heart affirms the intentional structure between hierarchy of values on the one hand and loving, preferring, and feeling of values on the other hand. This paper intends to clarify the basic structure of Wang Yangming’s thought; therefore, analyses on detailed moral emotions will be left to .. (shrink)

本书探究了李宗吾的家族渊源、学识流派以及思想体系,试图全面解读“厚黑教主”,在读者面前展现出一个真实、全面的李宗吾。.

A growing group of Chinese students is returning to China following graduation, especially young returnees. This group is seen as one of the most innovative sectors of Chinese society. Based on the theory of planned behavior and three kinds of capital theories, this study explores entrepreneurial intention and its influencing factors among Newly Returned Chinese International Students. A survey of 211 NRCIS showed a low level of EI and little knowledge of supporting policies about entrepreneurship. Influencing factors included culture harmony (...) as culture capital, overseas social networks as social capital, and foreign entrepreneurship education and foreign language proficiency as human capital. Attitude mediated the effects of foreign language proficiency, culture harmony, and foreign entrepreneurship education on EI. Perceived behavior control mediated the effect of foreign language proficiency, Chinese language proficiency, culture harmony, foreign entrepreneurship education, domestic entrepreneurship education, and overseas social networks on EI, and subjective norms have no significant mediating effect in any mediation path. Based on these findings, policymakers could pay attention to examining whether the current policies are working and accessible for NRCIS, and domestic entrepreneurship education could keep cultivating students' cross-cultural communication and understanding abilities, and society and education sectors could encourage positive cognition of entrepreneurship and guide students to form a positive attitude toward entrepreneurship and enhance their confidence. (shrink)

This article is an extension of my previous article, which describes pure knowing as the ability and criteria for making moral judgment.1 Due to apparent contradictions among Wang Yangming's statements, there are controversies over the evaluation and interpretation of Wang's idea of the relation between moral knowledge 2 and moral action. Generally, on the one hand, Wang admits that there are people who commit wrong actions even though they recognize that these actions are wrong. He claims not only that sages (...) possess pure knowing, but also that robbers feel ashamed to be called "robbers" through the working of pure knowing.3 On the other hand, he explicitly states that "There have never... (shrink)

This paper will investigate the phenomenology of shame with referring to Max Scheler’s description of the phenomenon and to the tradition of Confucianism. Section I explores the conflict between spirit, life and pleasure in the experience of shame. Shame implies a hierarchy of value, and it is felt when there is a conflict among different values and when the agent intends to sacrifice a higher value for a lower one. Shame also takes place when one is treated by others as (...) a mere object or merely as a sensuous being rather than a spiritual being possessing personal dignity. Section II clarifies the problem of destructive shame and humiliation. While genuine shame is indispensable for a person as such, wrongly felt shame is destructive to the cultivation of virtue. Differences between shame and humiliation and how one should treat humiliation will also be reexamined. (shrink)

The main goals of this paper are two. First, it articulates what kinds of knowing pure knowing is in its narrow sense pure knowing as the capacity of moral judgment; pure knowing as moral knowledge and standard. Besides, it analyses pure knowing’s different features through a phenomenological description. All these aspects of pure knowing are tied by moral feeling. Second, this paper addresses two sets of theoretical problems that have been raised in Confucian discourse with respect to pure knowing and (...) Heavenly principle, primarily those that render Wang’s notion of pure knowing to be static recognition toward particular moral issues, or immediate response, which reading cannot really admit the possibilities of extension, reflection, moral cultivation, and reform of institution; and those that understand pure knowing to be merely abstract without concrete content, such as merely being a metaphysical substance. When properly understood, that is, from the perspective of moral emotions, Wang Yangming’s account of pure knowing provides for the possibilities of enhancement and cultivation, while insisting that the content of pure knowing is always accessible to us. (shrink)

"Co-publication agreement between China Social Sciences Press (China) and Paths International Ltd (UK)"--Colophon.

In this volume, leading scholars in Asian and comparative philosophy take the work of Joel J. Kupperman as a point of departure to consider new perspectives on Confucian ethics. Kupperman is one of the few eminent Western philosophers to have integrated Asian philosophical traditions into his thought, developing a character-based ethics synthesizing Western, Chinese, and Indian philosophies. With their focus on Confucian ethics, contributors respond, expand, and engage in critical dialogue with Kupperman’s views. Kupperman joins the conversation with responses and (...) comments that conclude the volume. (shrink)

本书以美国的价值哲学理论为依据,就其理论核心“价值本质论”,分析其价值本质的特色,揭示其本质论的根本缺陷等问题。.

本书主要记述作者赴欧盟国家考察法律制度的感受心得,收《权利,权利》、《丹麦的平民政治》、《风雨柏林墙》等40多篇文章。.

The current study is conducted to examine the following research questions: - Examine how knowledge acquisition and knowledge dissemination are associated with academic staff’s job satisfaction and teaching motivation - Examine whether job satisfaction mediates the relationship between knowledge acquisition, knowledge dissemination and teaching motivation.

本书主要内容包括:经典力学和经典物理学的神圣庙堂;不识庐山真面目,只缘身在些山中;把经典力学的基本概念从奥林帕斯山上拉下来;危机是革命的前夜;爱因斯坦开拓奇妙的新世界;历史是一面最好的镜子等.

本文集包括法律文化综论、传统诉讼法律文化专论、社会主义法律文化专论和死刑法律文化专论四编,收录论文18篇。.

Based on the text Zhong Yong 中庸, this article clarifies the phenomenological experience of genuineness. The Introduction presents the discussion of genuineness-substance from Zhou Dunyi 周敦頤 and Mou Zongsan 牟宗三, pointing out their omission of the concrete activity of genuineness. Section 2 explains concepts such as ti 體, the endowment of Heaven, the original nature, right, norm, with an indication that genuineness denotes keeping and developing an original status. Section 3 then shows that the original status of human nature is (...) the endowment of emotion, reason, will, and so on, and the original status of the Heavenly way is the tendency of [ceaseless] growing. Under a holistic view, Section 4 expounds in detail the meaning of the statements “from genuineness to illumination” and “from illumination to genuineness” by making use of the distinction between nascent genuineness and refined genuineness. Section 5 reveals the creativity of genuineness in terms of the activating effect, which is caused by human beings’ exertion of their potentials. From the perspective of Zhong Yong, this section also demonstrates the inner logic by which Neo-Confucianism is developed and differentiated into the learning of the heart-mind and the learning of pattern. This section also examines whether or not Zhu Xi’s 朱熹 doctrine is unorthodox, as Mou Zongsan proposes. (shrink)

This article investigates and compares Max Scheler’s and Wang Yangming’s analyses of the disorder of the heart as the inversion of values. Both Scheler and Wang affirm an objective hierarchy of val...

本书以物理学发展史为线索,介绍物理定律产生的背景,物理定律形成的实验基础,及物理学家的研究活动和思维方法。.

The multiverse theodicy proposes to reconcile the existence of God and evil by supposing that God created all and only the creation-worthy universes and that some universes like ours are, despite their evils, creation-worthy. Drawing on work in population ethics, this paper develops a novel challenge to the multiverse theodicy. Roughly, the challenge contends that the axiological underpinnings of the multiverse theodicy harbor a ‘mere addition paradox’: the assumption that creating creation-worthy universes would always make the world better turns out (...) to have morally repugnant consequences akin to those of the assumption that adding worthwhile lives to a population would always make the overall welfare of the population better. Further, the challenge leverages this difficulty into an argument against God’s having created all and only the creation-worthy universes, and hence against the multiverse theodicy. Responses to this challenge are considered but found wanting, largely because of commitments of the multiverse theodicy that have no analogs in population ethics. (shrink)

Keith Donnellan’s distinction between the attributive and referential uses of definite descriptions has spurred debates regarding the truth conditions of the utterance “the F is G” with definite descriptions used referentially. In this article, I present a semantic account of referential descriptions, grounded in the contextual factors of the utterance, including the speaker’s intention and presupposition as well as the interlocutor’s recognition of them. This account is called the IPR-semantic account, according to which the speaker’s intention (I), presupposition (P), and (...) the interlocutor's recognition (R) jointly determine whether “the F” in an utterance “the F is G” is used referentially or attributively, and the meaning of “the F” is determined by whether it is used referentially or attributively. Moreover, I argue that the meaning of the referential description “the F” is the intended object e, embodied with a property H that has prompted the speaker to presuppose that e is F and to intend to use “the F” to refer to e, as well as the interlocutor to recognize the presupposition and intention. According to the IPR-semantic account, the utterance “the F is G” with “the F” used referentially expresses a singular proposition, namely, that e is G, and it is true if and only if the intended object e is G. Additionally, I argue that the IPR-semantic account not only surpasses some alternative semantic accounts but also outperforms Kripke’s pragmatic account. (shrink)