Lun Xun's collected anti-Confucianist writings.

本书选录自先秦至辛亥革命前一百多位作者的215则家训,分为立志、修身、勉学、处世等主题,以注释、评说形式进行介绍。.

In the present study, we use a training design in two experiments to examine whether bilingual language switching facilitates two components of cognitive control, namely monitoring and inhibitory control. The results of Experiment 1 showed that training in language switching reduced mixing costs and the anti-saccade effect among bilinguals. In Experiment 2, the findings revealed a greater decrease of mixing costs and a smaller decrease of the anti-saccade effect from pre- to post-training for the language switching training group compared to (...) the L2 training group. Overall, the results suggest that extensive exercise in monitoring and inhibitory control among languages in an experimental setting may enhance the corresponding components of cognitive control. We discuss these findings in the context of the relationship between bilingual language control and executive control. (shrink)

In his treatise Han Fei Zi, the Chinese ancient thinker Han Fei proposes a governance structure that emphasizes the institutionalization of legal norms, judicious sovereign intervention, and ministerial obligations. These three core concepts of Han’s legal thinking are informed by both the Taoist law of Nature and the Confucian philosophy as is expounded by Xun Zi. Recognition of the Taoist and Confucian influences brings to light the ethical and normative dimensions of Han’s legal thought, dimensions that, I propose, provide new (...) insights into China’s legal and institutional reforms today. (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...

1966, the inaugural year of China’s Great Proletarian Cultural Revolution, was also the thirtieth anniversary of Lu Xun’s death. Quotations from and praise of China’s best known and preeminent modern writer were in abundance that year and an official commemorative event, reportedly attended by more than seventy thousand people, was held in Beijing. The anniversary date presented the Maoist state with a prime opportunity for boosting the cultural and intellectual authority of their doctrinal assertions by association with Lu Xun. In (...) asking what Lu Xun was in 1966, I seek to bring to view the thingness of his afterlife (or afterlives) under CCP rule. This paper discusses how the Maoist treatment of Lu Xun turned him into a political icon, to add aesthetic value to Mao Zedong Thought. Insofar as aesthetics turns on what can be felt, heard, seen, sensed, touched, or imagined, aestheticization is generally accompanied by a certain process of reification. I thus consider the concrete instances by which people came to experience Lu Xun—such as selected quotations from Lu Xun, Chairman Mao’s formulations about Lu Xun, and images of the writer in poster art—focusing in particular on the widely publicized speeches presented at the official commemoration of his death in October 1966. Since the 1980s, these 1966 commemorations have been routinely disparaged in China as an aberration. To take the Maoist version of Lu Xun seriously as the careful construction of an aesthetic object is to do more than elucidate its ideological abuse of Lu Xun. By engaging productively with the Maoist craving for an ideal revolutionary comportment, we may yet catch a glimpse of the kind of world it took for Lu Xun to make sense as a Maoist icon. Without this Maoist intensity of feeling, there would not have been the post-Maoist preoccupation with recovering or defending, as it were, Lu Xun’s true or real form (if such a phenomenologically pure act is even possible). (shrink)

Lu Xun is considered by many scholars the most influential modern Chinese writer, likened to Tolstoy, Shakespeare and Goethe in both scope and cultural impact, to the extent that Lu Xun scholarship has earned its own formal appellative: ‘Luxunology’. This impact is due not only to the initial impact of Lu Xun's fiction, but also greatly to Mao Zedong's use of Lu Xun during the Cultural Revolution. The history of Lu Xun's early fiction is analogous to the various historical manifestations, (...) and original ‘spirit’, of Marxism. Through close readings of Lu Xun's early fiction, and then detailing the relationship between Mao Zedong's use of Lu Xun in the Cultural Revolution, I will explore Jacques Derrida's 1993 work Specters of Marx, especially focusing on Derrida's distinction between the ‘spirit’ and the ‘spectre’. (shrink)

The early Chinese text _Master Zhuang_ (_Zhuangzi_) is well known for its relativistic philosophy and colorful anecdotes. In the work, Zhuang Zhou ca. 300 B.C.E.) dreams that he is a butterfly and wonders, upon awaking, if he in fact dreamed that he was a butterfly or if the butterfly is now dreaming that it is Zhuang Zhou. The text also recounts Master Zhuang's encounter with a skull, which praises the pleasures of death over the toil of living. This anecdote became (...) popular with Chinese poets of the second and third century C.E. and found renewed significance with the founders of Quanzhen Daoism in the twelfth century. The Quanzhen masters transformed the skull into a skeleton and treated the object as a metonym for death and a symbol of the refusal of enlightenment. Later preachers made further revisions, adding Master Zhuang's resurrection of the skeleton, a series of accusations made by the skeleton against the philosopher, and the enlightenment of the magistrate who judges their case. The legend of the skeleton was widely popular throughout the Ming dynasty (1368-1644), and the fiction writer Lu Xun (1881-1936) reimagined it in the modern era. The first book in English to trace the development of the legend and its relationship to centuries of change in Chinese philosophy and culture, _The Resurrected Skeleton_ translates and contextualizes the story's major adaptations and draws parallels with the Muslim legend of Jesus's encounter with a skull and the European tradition of the Dance of Death. Translated works include versions of the legend in the form of popular ballads and plays, together with Lu Xun's short story of the 1930s, underlining the continuity between traditional and modern Chinese culture. (shrink)

In Mao’s era, China’s policy makers and intellectuals viewed aesthetic experience and thought as handmaidens in the service of the political order. As China opened up and engaged more intensely with modern traditions of the West, aesthetic thinkers such as Li Zehou critiqued the subordinated role of aesthetics and reasserted notions of aesthetic autonomy and liberal humanism, calling for the separation of arts and literature from political, social, and moral concerns. This truncated aesthetic view stems from a modernist version of (...) Western aesthetics that favors sense and sensibility as the sole sources of aesthetic value—a view that considerably diminishes the horizon of concerns inherent in traditional and modern Chinese aesthetic thoughts. This article seeks to recapture a repoliticized aesthetics by considering the ways early twentieth-century Chinese thinkers linked aesthetic thoughts to moral and political considerations in the reconstruction of China as a modern nation-state. Instead of transcendent, pure aesthetics over and above political processes and social experience, prominent aesthetic thinkers like Wang Guowei, Cai Yuanpei, and Lu Xun invoked traditional Chinese aesthetic legacies and reconsidered intimate and necessary ties between aesthetic categories and broader concerns about cultural crises, moral reform, and nation building. (shrink)

本书主要内容包括:自我问题的由来及其同一性、科学思维与主体的实践精神、个人自我与意志、“意志”的必然性及其分化、个人意志及其虚无主义的价值取向等。.

本书包括《南询录》校注记、《南询录》校注、记录邓豁渠生平的文献资料、研究邓豁渠的两篇论文这四个部分的内容。.

西元前256年，周赧王被秦昭襄王所征服。由此，戰國時代最後階段的華夏世界進入三十五年的「後周魯時代」。 本書提出：在此時期周天子不在的政治權威空白時期，實為《荀子》和《呂氏春秋》兩書之出現的主要契機。以這樣歷史背景為主要契機誕生的兩書，其政治哲學的目標便應該在於構想能治理全天下人民之國家的建立──《荀子 》探求未來以禮義治理天下的君王；《呂氏春秋》則向已成為「de facto天子」的秦王，為提升至名正言順的天子，提供政策綱要和實踐細則。 作者根據較為嚴謹的「觀念史／概念史」分析，闡述《荀》、《呂》兩書在思維上、概念上、論述內容上等多層次的思想特質及其歷史角色。期盼本書在戰國秦漢時代的歷史和思想相關議題之探討能夠提供較新的切入點，並擴大 研究視野。.

哲學巨擘傅佩榮，獻給愛智者最真摯的禮物 總結懸命半生的重磅著作，橫跨2600年、120位哲學家 ➢哲學就是愛智慧，陪你思考人生問題，掌握人生方向； ➢哲學就是人生經濟學，用最少時間，達成最大效果。 哲學有益人生。傅佩榮教授於「得到」知識平臺開設熱門課程： 「傅佩榮的西方哲學課」，超過四萬訂戶。 本著作為此課程整理修訂而成，完整梳理西方哲學史2600年的120位代表人物， 一套三冊，分為： ．上：古代＋中世紀—介紹古希臘與中世紀哲學 ．中：近代—介紹近代哲學 ．下：現代—介紹現代哲學 本冊為【上：古代＋中世紀】 本著作是哲普作品，也是西方哲學簡史，清楚表述哲學家在愛智過程中所領悟的心得， 與對現代人生的啟發，綜合哲學家用生命驗證的成果，展示西方的核心理念， 讓我們在品味西方哲學時，還能建立起自己的宇宙觀、人生觀、價值觀。 ||上：古代＋中世紀|| 如何讓神從神壇走向廚房？擁有魔戒，你會做什麼？ 悲劇可以淨化心靈嗎？享樂主義的快樂清單說什麼？ 若我受騙，則我存在？有多少力量，就有多少愛？ 古希臘哲學留給後世無限寶貴財富，探討宇宙及萬物的來源； 接續的中世紀哲學由基督宗教主導，綿延1300年， 卻被稱為「黑暗時代」，哲學成為神學的女僕。 但不能忽略基督宗教維持社會穩定、保存文化命脈、塑造西方心靈、 助人面對人生奧祕，是開啟近代哲學的關鍵時期！ ◤哲學讓人生更香甜，改變你對生命的想像！ ．未經反省檢查的人生，是不值得活的。──蘇格拉底 ．對自我有強烈的執著，是一切罪惡的最常見來源。──柏拉圖 ．從事哲學思考，就是學習如何死亡。──西塞羅 ．不要滿不在乎的過日子，好像你可以活一千年似的。──奧雷流士 ．不要從你自身離去，因為真理棲息於人的內心世界。──奧古斯丁 ．人的良心，就是為他引航的最佳嚮導。──司各特 ||書籍特色|| ☆每節結束附上「學習心得」、「問題思考」、「補充說明」， 便於讀者複習重點、換位思考哲學家的觀點進而迸出心靈火花、補充說明關鍵概念。 ☆書中加入作者長年研究儒家與道家的心得，有助讀者在對照比較中， 既可欣賞西方哲學，又能覺悟中國哲學的特色與價值。 ☆書末附有索引，詳列詞條在各冊的頁碼，方便讀者對照查找。.

本书分为“我与《周易》”、“《周易》之义理”、“历代易学研究”、“韩国二李易学研究”、“《周易》与史学”五编,基本概括了吕绍纲先生易学研究的各个方面,浓缩了吕绍纲先生易学研究的精华。.

While it is widely believed that bribery is ubiquitous among Asian firms, few studies have offered systematic evidence of such activities, and the dynamics of bribery in Asian firms have not been well understood. The research reported here used World Business Environment Survey data to examine some distinct characteristics of bribery in Asian firms and to empirically test 10 hypotheses on determinants of bribery. We find that firm characteristics such as firm size, growth rate, and corporate governance are important determinants (...) of bribery activities at the firm level, and that Asian firms are more likely to bribe when faced with fierce market competition, corrupted court systems, convoluted licensing requirements, nontransparent interpretation of laws and regulations, inefficient government service delivery, and high taxes. (shrink)

The existing literature often assumes that the target of global interstate economic competition is the overseas market, that is, the markets in third, export-destination countries. However, in many countries, domestic industries compete fiercely for domestic market share with imports from other countries. Such import competition creates policy diffusion between a country and its import-competitor countries. Such policy diffusion can be observed in policy areas that affect production costs of domestic industries. We focus on import competition’s effect on social welfare policies (...) in developing countries and test our theory in two broad types of policies: social insurance spending and progressive social spending. We find strong evidence for import-competition-induced policy diffusion in both policy areas. Moreover, in the case of social insurance, the effect of policy diffusion is mediated by the strength of labor, suggesting that strong labor is more capable of blocking welfare retrenchment policies. (shrink)

本书记录了我国南宋时期的思想家、文学家、改革家陈亮的生平事迹。他一生不忘恢复主张变革国策;他是南宋词史上不可忽视的名家。.

This paper is an original attempt to understand the foundations of economic reasoning. It endeavors to rigorously define the relationship between subjective interpretations and objective valuations of such interpretations in the context of theoretical economics. This analysis is substantially expanded through a dynamic approach, where the truth of a valuation results in an updated interpretation or changes in the agent's subjective belief regarding the effectiveness of the selected action as well as the objective reality of the effectiveness of all other (...) possible actions (i.e. consequence realization). Complications arise when the economic agent is presented with a set of actions that render ambiguous preference, or when the effectiveness of an action cannot be perceived upon its selection, thereby necessitating a different theory of choice and consequence realization. (shrink)

Jiang Yong (1681-1762) -- Hui Dong (1697-1758) -- Lu Wenchao (1717-1796) -- Wang Mingsheng (1722-1797) -- Ji Yun (1724-1805) -- Zhao Yi (1727-1814) -- Qian Daxin (1728-1804) -- Jiao Xun (1732-1820) -- Duan Yucai (1735-1815) -- Wang Niansun (1744-1832) -- Wang Yinzhi (1766-1834) -- Wang Zhong (1745-1794) -- Hao Yixing (1757-1825) -- Jiang Fan (1761-1831) -- Yan Kejun (1762-1843) -- Huang Pilie (1763-1825) -- Ruan Yuan (1764-1849) -- Gu Qianli (1766-1835) -- Wang Jun (1784-1854) -- Zhu Junsheng (1788-1858).