In this chapter, I discuss some problems of Kant’s logic corpus while recognizing its richness and potential value. I propose and explain a methodic way to approach it. I then test the proposal by showing how we may use various mate- rials from the corpus to construct a Kantian demonstration of the formal rules of thinking (or judging) that lie at the base of Kant’s Metaphysical Deduction. The same proposal can be iterated with respect to other topics. The said demonstration (...) will have cleared the path for such iterations. (shrink)

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。.

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)

本书对构成现代西方哲学思潮的人本主义进行研究,以神话故事蕴涵的深刻意义为缘起论述西方人本主义思想的历史发展,并对中国传统文化人本主义思想进行探析等。.

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。.

Patrick Hopkins has claimed that SM is compatible with feminist principles. I argue that his account relies on both mistaken analogies and an untenable account of the allegedly changed meaning of SM scenes.

ABSTRACTThis paper argues that decolonial theory can offer a distinctive and valuable ethical lens. Decolonial perspectives give rise to an ethics that is fundamentally global but distinct from, and critical of, moral cosmopolitanism. Decolonial ethics shares with cosmopolitanism a refusal to circumscribe normative commitments on the basis of existing political and cultural boundaries. It differs from cosmopolitanism, though, by virtue of its rejection of the individualism and universalism of cosmopolitan thought. Where cosmopolitan approaches tend to articulate abstract principles developed from (...) within a particular Western tradition, decolonial approaches reject abstract global designs in favour of inter-cultural dialogue amongst multiple people, including peoples who deem collective and non-human entities to be of fundamental moral importance. In addition, decolonial global ethics rejects universality in favour of ‘pluriversality’. (shrink)

It is a commonplace of long standing that one should be “authentic” or—in expressions which may have an approximately similar meaning—that one should be “true to oneself” or that one should “lead a life of one’s own”. Duty and morality aside, this command to be “authentic” leads the prudentially-minded reader to ask, “Why? Why should I be authentic, or true to myself, or lead a life of my own? Will I, of necessity, be horribly unhappy if I am not authentic? (...) Is not an inauthentic, but happy life, at least a conceptual possibility? And, if I can be happy though inauthentic, then why should I strive toward authenticity, especially since the psychological literature on this subject makes much of the considerable pain involved in this process?” It is not self-evidently clear, from the prudential point of view, why authenticity is desirable. (shrink)

The Supreme Court dismissed the Pornography/Civil Rights Ordinance as an unconstitutional restriction of speech. The Court's dismissal itself violates the free speech of the proposers of the Ordinance. It is not possible for both pornographers to perform the speech act of making pornography and feminists to perform the speech act of proposing the Ordinance. I show that the speech act of proposing the Ordinance takes First Amendment precedence over the speech act of making pornography.

The Supreme Court dismissed the Pornography/Civil Rights Ordinance as an unconstitutional restriction of speech. The Court's dismissal itself violates the free speech of the proposers of the Ordinance. It is not possible for both pornographers to perform the speech act of making pornography and feminists to perform the speech act of proposing the Ordinance. I show that the speech act of proposing the Ordinance takes First Amendment precedence over the speech act of making pornography.

2. The mouth: Sexuality and metaphysics.

At A71/B96–7 Kant explains that singular judgements are ‘special’ because they stand to the general ones as Einheit to Unendlichkeit. The reference to Einheit brings to mind the category of unity and hence raises a spectre of circularity in Kant’s explanation. I aim to remove this spectre by interpreting the Einheit-Unendlichkeit contrast in light of the logical distinctions among universal, particular and singular judgments shared by Kant and his logician predecessors. This interpretation has a further implication for resolving a controversy (...) over the correlation between the logical moments of quantity (universal, particular, singular) and the categorial ones (unity, plurality, totality). (shrink)

As an important view in the epistemology of perception, dogmatism proposes that for any experience, if it has a distinctive kind of phenomenal character, then it thereby provides us with immediate justification for beliefs about the external world. This paper rejects dogmatism by looking into the epistemology of imagining. In particular, this paper first appeals to some empirical studies on perceptual experiences and imaginings to show that it is possible for imaginings to have the distinctive phenomenal character dogmatists have in (...) mind. Then this paper argues that some of these imaginings fail to provide us with immediate justification for beliefs about the external world at least partly due to their inappropriate etiology. Such imaginings constitute counterexamples to dogmatism. (shrink)

According to phenomenal conservatism or dogmatism, perceptual experiences can give us immediate justification for beliefs about the external world in virtue of having a distinctive kind of phenomenal character—namely phenomenal force. I present three cases to show that phenomenal force is neither pervasive among nor exclusive to perceptual experiences. The plausibility of such cases calls out for explanation. I argue that contrary to a long-held assumption, phenomenal force is a separate, non-perceptual state generated by some metacognitive mechanisms that monitor one’s (...) first-order mental processes and states. This new account advances our understanding of the nature of phenomenal force. (shrink)