The goal of this paper was to investigate whether and how a firm that engages in different kinds of corporate social performance can create a favorable corporate reputation among its stakeholders, and as a result achieve a good financial performance. Building on stakeholder theory, we distinguish two types of reputation—reputation among public stakeholders and reputation among financial stakeholders. We argue that CSP activities affect these two reputations differently. In addition, we empirically test the relationship among different types of CSP, reputation (...) among public and financial stakeholders, and financial performance. Our results suggest that Carroll’s four types of CSP affect financial performance differently, and their effects are mediated by reputation among public and financial stakeholders. Our findings provide guidelines for managers on choosing to emphasize certain CSP aspects in their communication, depending on the specific stakeholder group they are targeting. (shrink)

This article compares Masao Abe's Buddhist view of ultimate reality in terms of dynamic Sunyata with certain concepts in the process thought of Alfred North Whitehead and John Cobb.

Drawing on the perspective of causal reasoning and the social cognitive theory of moral thought and action, this study explores the mechanisms underlying the association between exposure to exploitative leadership and employee workplace deviance. The results of a time-lagged survey conducted in China reveal that exposure to exploitative leadership can evoke a moral justification process that leads to increased employee organizational and interpersonal deviance. A tendency toward hostile attribution bias reinforces the direct link between exploitative leadership and moral justification and (...) the indirect effects of exploitative leadership on employee organizational and interpersonal deviance, via moral justification. The theoretical and practical implications of this study are discussed and potential directions for future studies are proposed. (shrink)

It has been contended that ostracism is prevalent in the workplace, and there has been increasing research interest in its potential effects. This paper extends the theoretical framework of workplace ostracism by linking it with affective commitment and intention to leave from the perspective of job embeddedness. Using time-lagged data from China, we apply job embeddedness theory to confirm that workplace ostracism decreases the cultivation of job embeddedness, which in turn undermines affective commitment and induces intention to leave. We also (...) find that intrinsic work motivation strengthens the detrimental effects of workplace ostracism on job embeddedness such that the negative relationship is stronger when intrinsic motivation is high rather than low. We further discuss the theoretical and practical implications of our findings and offer future research directions. (shrink)

This article re-examines Humboldt’s comparative linguistics by analyzing two cases: the reception of Chinese philosophy in France and the translation of Greek philosophy in China. Humboldt’s legacy is treated in opposite ways which result in two translation methods. I argue that Humboldt’s statement about the inferiority of Chinese should not be taken in a literal sense. It highlights the grammatical differences between Greek and Chinese, and can lead to questioning some basic assumptions about the concept of being. Humboldtian comparativism, understood (...) as the recognition of differences and the respect for the foreign, can shed light on transcultural understanding in general. (shrink)

In China, a prominent case exists wherein a medically fit woman filed a lawsuit against a hospital for denying her request to undergo oocyte cryopreservation. She contended the hospital had infringed upon her rights. This paper focuses on medicalization and gender equality to discuss whether or not a hospital can infringe upon a woman's rights. We believe elective oocyte cryopreservation is not a medical treatment and it may lead to an overwhelming utilization of extensive medical resources. Reproductive medicine may face (...) the risk of resource commercialization due to the practice of selective egg freezing. There are physiological disparities between males and females. The ability of men to cryopreserve sperm does not necessarily extend to a woman's capacity for oocyte cryopreservation. We contend that the application of this technology should continue to adhere to the principle of prudence. (shrink)

Sustainable development of enterprises has attracted the attention of scholars and practitioners. Green entrepreneurship, as an important way to provide eco-friendly products and solve environmental problems, is a key way for the sustainable development of enterprises. However, due to the disadvantage faced by enterprises in pursuing costly sustainable actions, existing research on whether green entrepreneurial orientation (GEO) can bring about sustainable performance improvement has not yet reached a consensus, and the path and mechanism of transforming GEO into sustainable performance also (...) need further exploration. Based on the Natural-Resource-Based View (NRBV), Entrepreneurial Orientation Theory and Dynamic Capability View (DCV), this study examines the impact of GEO on sustainable performance, the mediating role and chain mediating role of entrepreneurial opportunity recognition (EOR), and business model innovation (BMI). The results based on 207 agricultural enterprises reveal that: (a) GEO positively influences economic performance, environmental performance, and social performance; (b) EOR and BMI play mediating roles in the above relationships; (c) GEO can also indirectly affects sustainable performance through the chain mediating effect of EOR and BMI. The research results provide a new theoretical perspective for understanding the key antecedents of sustainable performance of enterprises, further open the “black box” of the mechanism between GEO and sustainable performance, expand the NRBV, Entrepreneurial Orientation Theory and DCV, and provide practical implications for green transformation in the agricultural sector and promoting its sustainable development. (shrink)

A key challenge in the management of the public-private partnership project is to understand the critical factors for sustainability performance as well as their complex interaction. Majority of existing studies focus on identifying general factors without consideration of specific context of individual sector. To bridge the gap, unique characteristics of water PPP projects are taken into consideration in this study where the relationship among critical factors to achieve sustainable performance is analyzed from a network perspective. Stakeholder-associated factors and their interrelations (...) were identified via extensive literature review and structured interview, and the social network analysis method was employed to recognize the critical factors and their interactions in sustainability achievement of water PPP projects. As a result, seven stakeholder groups and 18 critical factor nodes were identified and further classified into four challenges when achieving sustainability. These challenges are promoting ecological awareness and responsible citizen behaviour; project construction quality; ecological designs and technology innovations; and project management capacity. These findings provide the stakeholders of water PPP projects with useful references for mitigating the risks and facilitating efforts to achieve better sustainability performance. (shrink)

Most of the previous literature has focused on the positive effects of ethical leadership on organizations and employees, but some studies have unexpectedly found that ethical leadership is negatively related to employees' well-being at work. Based on the theory of workplace anxiety, this research explored whether ethical leadership can reduce employees' well-being at work by causing them to feel anxious about organizational citizenship behavior and whether organizational concern motivation moderates this mechanism. We collected 227 three-stage time-crossed data samples from 12 (...) institutions in Hainan China, then tested our research hypotheses to confirm that ethical leadership has a negative impact on employees' well-being at work under certain conditions. We found that: (1) ethical leadership is significantly and positively correlated with the organizational citizenship anxiety perceived by employees, (2) organizational citizenship anxiety perceived by employees plays a completely mediating role between ethical leadership and employee well-being at work, and (3) organizational concern motivation not only negatively moderates the negative correlation between employees’ organizational citizenship anxiety and well-being at work, but also further moderates the indirect negative effect of ethical leadership on employee well-being at work through organizational citizenship anxiety. (shrink)

This research empirically analyzes the psychological impact of smog pollution on investors. Results indicate that smog pollution has negative impact on investor sentiment which is weakened by the positive tone in media reporting. Empirical evidence for the impact of smog pollution on investor sentiment and the related moderating role of media tone is presented in this study.

We introduce a construct called “humanness sensitivity,” which we define as the ability to recognize uniquely human characteristics. To evaluate the construct, we used a “concurrent study design” to conduct an internet-based study with a convenience sample of 42,063 people from 88 countries (52.4% from the U.S. and Canada).We sought to determine to what extent people could identify subtle characteristics of human behavior, thinking, emotions, and social relationships which currently distinguish humans from non-human entities such as bots. Many people were (...) surprisingly poor at this task, even when asked simple questions about human relationships or anatomy. Participants were best at identifying subtle aspects of human cognition and worst at identifying subtle aspects of human communication. Test scores were good predictors of whether someone was employed and modest predictors of other self-reported criterion measures. We also found that people identifying themselves in marginal societal categories (e.g., in the “other” category for gender or sexual orientation) identified themselves as less human and also scored lower on our test. As computers continue to become more human-like, our study suggests that the vast majority of humankind will likely have great difficulty distinguishing them from people. Can methods be devised for improving this ability? Might humanness sensitivity help people to make such distinctions? Will people who excel at differentiating humans and non-human entities—like the “blade runners” in the 1982 and 2017 feature films—someday hold a special place in society? (shrink)

Previous studies have demonstrated that orientation-specific deprivation in early life can lead to neural deficits of spatial vision in certain space, and can even result in meridional amblyopia. Individuals with astigmatism are the optimal and natural models for exploring this asymmetric development of spatial vision in the human visual system. This study aims to assess the contrast sensitivity function and EEG signals along two principal meridians in participants with regular astigmatism when being optimal optical corrected. Twelve participants with astigmatism and (...) thirteen participants with were recruited in the current study. CSFs and spatial sweep visual evoked potentials were measured with vertical and horizontal sinewave gratings along two principal meridians monocularly. Area under log CSF, spatial frequency threshold corresponding to 80% contrast gratings, and CSF acuity were calculated from CSF test. In addition, sVEP amplitudes and thresholds were calculated with the recursive least square method. Participants with astigmatism exhibited marked vertical-horizontal resolution disparities even after they were corrected with optimal optical corrections. CSF tests showed that AULCSF along weak meridian was lower than that along strong meridian in both groups. Significant meridional disparity of CSF acuity was also found in both groups. In addition, the MA group showed larger meridional disparity compared to the AST group. Spatial sVEP thresholds also supported the existence of marked meridional disparity. Our results suggest that meridian-specific partial deprivation in early life might lead to monocularly asymmetric development of spatial vision in the human visual system. In terms of application, we tested the feasibility and reliability of adopting psychophysical and EEG scalings to investigate the asymmetric development of spatial vision related to astigmatism. These paradigms are potentially applicable to reduce and even eliminate the meridional disparity in the primary visual cortex by adopting perceptual learning or other vision-related interventions. (shrink)

The ancient aesthetics of yijing has played a crucial role in traditional Chinese philosophy, literature and art since the eighth century CE. Defined variously by early and contemporary writers, yijing links an artist's emotional domain to objects in the world. This article conceptualises yijing as an ecological aesthetics and distinguishes it from an environmental aesthetics. In particular, two aspects of yijing render it an eco-aesthetics: subject–object correspondence (or ‘engagement'); and empathic identification with the environment (or ‘bio-empathy'). (...) Three brief case studies from urban planning, environmental conservation and the creative arts demonstrate the contemporary importance of yijing to ecological issues. (shrink)

In the quest and search for a physical theory of everything from the macroscopic large body matter to the microscopic elementary particles, with strange and weird concepts springing from quantum physics discovery, irreconcilable positions and inconvenient facts complicated physics – from Newtonian physics to quantum science, the question is- how do we close the gap? Indeed, there is a scientific and mathematical fireworks when the issue of quantum uncertainties and entanglements cannot be explained with classical physics. The Copenhagen interpretation is (...) an expression of few wise men on quantum physics that was largely formulated from 1925 to 1927 namely by Niels Bohr and Werner Heisenberg. From this point on, there is a divergence of quantum science into the realms of indeterminacy, complementarity and entanglement which are principles expounded in Yijing, an ancient Chinese knowledge constructed on symbols, with a vintage of at least 3 millennia, with broken and unbroken lines to form stacked 6-line structure called the hexagram. It is premised on probability development of the hexagram in a space-time continuum. The discovery of the quantization of action meant that quantum physics could not convincingly explain the principles of classical physics. This paper will draw the great departure from classical physics into the realm of probabilistic realities. The probabilistic nature and reality interpretation had a significant influence on Bohr’s line of thought. Apparently, Bohr realized that speaking of disturbance seemed to indicate that atomic objects were classical particles with definite inherent kinematic and dynamic properties (Hanson, 1959). Disturbances, energy excitation and entanglements are processual evolutionary phases in Yijing. This paper will explore the similarities in quantum physics and the methodological ways where Yijing is pivoted to interpret observable realities involving interactions which are uncontrollable and probabilistic and forms an inseparable unity due to the entanglement, superposition Transgressing disciplinary boundaries in the discussion of Yijing, originally from the Western Zhou period (1000-750 BC), over a period of warring states and the early imperial period (500-200 BC) which was compiled, transcribed and transformed into a cosmological texts with philosophical commentaries known as the “Ten Wings” and closely associated with Confucius (551- 479 BC) with the Copenhagen Interpretation (1925-1927) by the few wise men including Niel Bohr and Werner Heisensberg would seem like a subversive undertaking. Subversive as the interpretations from Yijing is based on wisdom derived from thousands of years from ancient China to recently discovered quantum concepts. The subversive undertaking does seem to violate the sanctuaries of accepted ways in looking at Yijing principles, classical physics and quantum science because of the fortified boundaries that have been erected between Yijing and the sciences. Subversive as this paper may be, it is an attempt to re-cast an ancient framework where indeterminism, complementarity, non-linearity entanglement, superposition and probability interpretation is seen in today quantum’s realities. (shrink)

An introduction to the Yijing (I Ching) 易經 or Classic/Scripture of Change : its nature, its history of interpretation, and its cultural influences. New York: Oxford University Press (forthcoming).

The sequential patterns of the sixty-four hexagrams in the Yijing, variously known as I Ching (the Book of Changes) are structured to embrace the universe of possibilities, scenarios and probabilities. Each hexagram equates to each moment in space-time. With the arrow of time, a string of hexagrams represent a string of moments. A probability curve can be formed from the string of hexagrams. Physicists call this mathematical entity a wave function which is constantly changing and proliferating. A wave function (...) is mathematical representation of all possibilities that can happen to an observed entity when it interacts with an observer. The form of the wave function can be calculated by the Schrodinger wave equation for any part of the range of moments. The string of hexagrams deal with probabilities. Physicists deal mainly with two wave forms and functions – dynamic wave that follows the Schrodinger wave equation and the second phenomenon is the “collapse of the wave function” which is abrupt and discontinuous. Which part of the wave collapses is a matter of probability and chance. The wave transition from the first to the second is call the quantum jump. This exhibited phenomenon is very similar to how the hexagram in the Yijing. When unobserved, the sequential formation of the hexagrams, moment by moment, form a probability wave but when it is observed, it abruptly collapses. It is the abrupt collapse of all the development aspects of the wave function except the one that actualizes and that particular hexagram is therefore the mathematical representation of the observed entity. What spurs all the changes is the energy that flows through the system and all the interacting waves are interconnected and interdependent and they form the energy fields. Emphasis is on the stringed hexagrams, each possesses a sophisticated mathematical structure, suggesting at the same time that it would hold great significance as an integral part of the whole of the wave or energy field. The subject of this paper is on the quantum- informational theoretical framework of Yijing. (shrink)

This paper proposes a reinterpretation of the Chinese worldview on equilibrium/nonequilibrium and yin-yang in the context of science and draws the correlative aspects with irreversible thermodynamics and quantum reality, such as instability, nonlinearity, nonequilibrium, and temporality. The paper argues that Prigogine's expressions on dissipative structures and their role in thermodynamic systems far from equilibrium, complexity, and irreversibility resonate with the principles in Yijing. Instability, far-from-equilibrium, irreversibility, probability, bifurcation, and self-organisation are intrinsic properties of nature appearing at all levels. Information (...) is the basis of all changes. The agency of change is the human with a consciousness interpreting the information existing in the probability space between heaven and earth. The paper outlines a modelling approach with the self-organising human in the centre between heaven and earth, representing living systems as discrete dynamical systems presented with binary yin-yang choices. The concepts of yin-yang and information causality are central to Yijing’s understanding of change and are clarified in this paper. (shrink)

The work in this paper is presented with this spirit to draw the relatedness of Yijing to quantum physics and seek to express the continuity between the ancient sages and contemporary scientific thought. Yijing is abstract philosophical and can provide an excellent method for generating, structuring and exploring quantum fields relevant to our present level of scientific knowledge. Further, the view of reality that science emphasizes as a seamless, continuous field is the same as Yijing where ‘self’ (...) as particle is deeply integrated into the basic fabric of reality through their consciousness. It is this consciousness that interacts and co-relates to that field of interconnectedness. (Schöter, 2011) The wholeness of realities, in Yijing, are layer of fields interacting, changing, extending into possibilities and uncertainties. (shrink)

Chinese Buddhist thought is more than a case of “Indianization” or “Sinicization,” and even less, “Distortion.” Chinese Buddhist thought should be grasped, first, in its own terms and only then in terms of the possible influences or confluences that flowed into it. The present article will seek to look into the concept of “Suchness vasana” (perfumation by the Buddhist absolute, Suchness, upon avidya, ignorance) as used by the Huayan school in China. Then it will show how, in the elaboration of (...) this idea, Fazang, the key patriarch of the Huayan school, apparently drew on a mode of thought that is derived from the Yijing, the Book of Changes. It is in the nature of the present article that only the Chinese influence will be underlined and that the Indian contributions to the formation of a theory of a “dynamic Suchness” will only be briefly touched upon. Scholars have long noticed the Daoist influence of Chinese Buddhological thinking, especially within the Ch'an and the Hua-yen circles. However, too often scholars only suggest impressionistic parallels, between, say, the book Laozi and the Platform Sutra of the Sixth Patriarch or between Mencian humanism (“Every man can be Sage Yao and Shun”) and the idea that “Every man can be Buddha.” Such presentations of Chinese influence bypass the various problems involved in the long and thorny history of conflict, compromise, mutual self-discovery, and fertilization between the two cultural traditions. The present article will try to be much more concrete by documenting and analyzing the series of incidents that led to a datable innovation on Fazang's part. (shrink)

A substantial reason behind the Confucian canonization of the Yijing can be located in some underlying patterns of thinking common to both the Yijing and The Analects; especially relevant here is the doctrine of rectification of names. In particular, I analyze the fundamental structure of the Yijing by means of the names and symbols standing in unique semantic/semiotic relations to the world, and I go on to suggest that this is what is importantly entailed by the doctrine (...) of the rectification of names when the latter is understood by means of the perlocutionary function of the prescriptive language. (shrink)

This fourth article in a six-part series correlating Kant’s philosophy with the Yijing begins by summarizing the foregoing articles: both Kant and the Yijing’s 64 hexagrams (gua) employ “architectonic” reasoning to form a four-level system with 0+4+12+(4x12) elements, the fourth level’s four sets of 12 correlating to Kant’s model of four university “faculties”. This article explores the second twelvefold set, the law faculty. The “idea of reason” guiding this wing of the comparative analysis is immortality. Three of Kant’s (...) “quaternities” correspond to three sets of four gua in the Yijing: the fourfold nature of the soul in rational psychology (as substantial, simple, unified, spatially related) corresponds to gua 47, 6, 58, 10, respectively; the three “Definitive Articles” and fourth, “Secret Article”, in Perpetual Peace correspond to gua 16, 35,51, 21; and the four objective relations of law to duty in Metaphysics of Morals correspond to gua 45, 12, 17, 25. (shrink)

Chung-ying Cheng has been systematically expounding, expanding, and extending the insights and parameters of Western hermeneutics, producing a new understanding of Chinese philosophy by way of an onto-generative hermeneutics that unravels not only the epistemological workings of the ineluctable human process of interpreting and understanding, but also encapsulates the ontological conditions of which the process is an integral expression. His work functions as the bedrock of a philosophy of culture; the practical expression of Cheng's onto-generative hermeneutics, construed as a valid (...) and consistent theory of culture, dismisses the ideality of meaning by subjecting all cultural realities to constant reinterpretation, based on a non-foundationalist conception of culture, while squarely rooted in the ontological source of creativity. (shrink)

This essay explores the cultural translation of the Chinese classic, the Book of Changes or Yijing through a reflection on my own attempts to adapt, use and misuse the text in literary form. My own engagement with the Yijing began when I set out to write a novel- of sorts based on the Chinese classic. The process of writing this novel, Sixty-Four Chance Pieces: A Book of Changes, has required not only that I culturally translate the Yijing, (...) but that I allow myself to be culturally translated in turn by this text. By combining theoretical approaches from China and the West, and by crossing between theoretical reflection and storytelling, this essay explores the complexity of this double cultural translation of readers and texts by asking what it might mean to understand, misunderstand or fail to understand a text as it is transmitted between often divergent contexts. (shrink)

From James Legge’s first attempt to translate the Yijing in the English speaking world in 1854, to the latest translation, The Original Meaning of the Yijing, by Joseph A. Adler in 2019, the process of translating the Yijing into English has been continuing for nearly 170 years, and there are countless translations by numerous translators. Historically, these English translations of the Yijing reveal five trends: first, the translations rely on the authoritative, traditional commentaries on the (...) class='Hi'>Yijing; secondly, some translations rely on the personal help and interpretations of Yijing scholars in China; thirdly, some translations depend on recently unearthed documents of the Yijing; fourthly, Yili and Xiangshu are more or less involved in these translations, although the focus of each translation is not always the same; fifthly, most translations strive for the “original” meaning of the Yijing, especially with the unearthed documents of the Yijing since the 1970s. It could be safely concluded that the ultimate goal of the English translators of the Yijing is to provide English readers with the Yijing that is closest to the original/authentic meaning so that people in theWest can truly understand the essence of Chinese philosophy represented by the Yijing. (shrink)

Although their value-judgments diverge, neo-Confucian and American continental philosophers agree that Gadamer's hermeneutics is anti-foundationalist. Neither side, however, has asked why he frequently appeals to standards of harmony, or why he models the art of medicine on the order of nature. These indicate a commitment to trans-historical foundation of One and many that forms the basis for comparisons with Chinese aesthetics in the Yijing tradition. These foundations are grounded in Gadamer's reading of Plato and shape his onto-dialogical interpretive method. (...) In contrast to Whitehead, Gadamer cements the One and many in practical life by removing the contradiction through a transformation in human ethos. (shrink)

고대 사회의 귀복을 함축한「역경(易經)」속 십붕지귀(十朋之龜)는, 천명(天命)의 사자(使者)이자 천명의 구상적 실체로서, 인간의 사유 속에 길(吉)이라는 행복의 기호로 축적되었다. 본고는 이러한 십붕지귀에 깃든 인문적 상징성을 연역하여 주역(周易)의 사유체계를 이해하고자, ‘십(十)’과 ‘붕(朋)’에 깃든 의미를 고찰하였다. 먼저 ‘십’의 의미로 신(神) · 영(靈) · 섭(攝) · 보(寶) · 문(文) · 서(筮) · 산(山) · 택(澤) · 수(水) · 화(火)의 열 종류의 거북에 깃든 우주와 천명의 함의를 통하여, 십붕지귀에 투사된 신령함의 상징을 해독하였다. 그런 후 신령함이 삶으로 접목되는 과정에서, ‘붕’에 깃든 가격의 의미를 주목하여, 신령함의 가치가 형이하의 (...) 삶 속에 영적 상품이 되는 의미를 사유하여 보았다. 자본의 교환으로 신령함을 소비하는 행위는 궁극에 ‘길’이라고 하는 기복을 획득하는 과정으로, 삶의 ‘은혜’를 심리적으로 취하게 된 인간은, 호혜적인 교감 속에 정성과 공경의 도덕 감정을 느끼게 된다. 이러한 신령과의 감응 속에 촉발된 외경(畏敬)의 정서는, 주역이 전제하고 있는 종교성과 윤리성의 원형적 계기로서, 고대 사회의 점(占)이 생존의 중요한 방도라는 측면에서, 원시성으로 존재하고 있는 생존을 위한 대안적 윤리의 의의를 지닌다고 하겠다. (shrink)

The history of Chinese Marxist thought is intimately intertwined with ancient autochthonous philosophical texts. In Chinese Dialectics the complete intellectual history of Chinese Marxism is laid bare.

The Yijing/Binary System Episode involved Leibniz' discovery of a de facto representation of the binary number system in the sixty-four-hexagram Fu Xi "Yijing." Scholars have left the match unexplained, since they have found no evidence of a forgotten binary number system in ancient China. The interesting similarities and differences are discussed between the thought of Leibniz and that of Shao Yong, both of whom, it is argued, understood and recognized the importance of the double geometric progression in the (...) diagram. (shrink)

The aim of the inquiry is to interpret the Yijing consistently in terms of time and creativity. In the course of analysis of cosmology, changes and constancy, the self and community in the Yijing, this inquiry suggests that time and creativity play a significant role to understand the whole text. ;In the Yijing, change and time are the ultimate facts of the world. As there is no external agency, every being is in the middle of self-realizing process. (...) It is an one-world view in the sense that myriad things generate and produce in the same field. They are unique and self-determining in that they have freedom to make a decision to construct themselves in their own way. ;There are various kinds of term for change and constancy in the Yijing. While bian tends to be employed as discontinuous breakthrough from one to another, tong refers to continuity. The compound biantong, a dynamic concept of concord of the opposites, seems to signify effective change under the changing environment and "to hit the mark timely." ;Constancy in the Yijing is full blossom of realization and unbounded movement of dao. ;In the Yijing, instead of defining general quality of human being, human being is characterized as temporally self-creative. Image and word play a reinforcing role in the creative process of person-making. Images and words point out the experience of perceiver to orient oneself to the goal of maximizing one's potency. This process suggests a magnifying process of the person. ;Time and creativity play a primary role in making many kinds of interpersonal relationships. Interweaving interpersonal relationship is serial and continuous. At the same time, relationships are discontinuous in that they do not repeat and duplicate what the initiators achieved. The process formulates seamless network of persons. (shrink)

Study is recently re-invoked as an alternative educational formation to disrupt the learning trap and trope. This paper calibrates study and learning as two hermeneutic principles and correlates them with seeing, hearing, and observing as three onto-epistemic modes that respectively underpin Greco-Christian, Rabbinic, and ancient Chinese exegetical traditions. Linking study and learning with the hermeneutic issues of language, text, meaning, and reality, my calibration unfolds in four steps. First, I introduce an epistemic aporia encountered in interpreting some Chinese educational “wind” (...) texts, exposing our naturalized reasoning of learning along a representational enclosure. Second, turning to Susan Handelman’s writing, I trace this learning-as-representation enclosure as being conditioned upon the Greco-Christian exegetical mode of seeing, meanwhile correlating study back with the Rabbinic hearing hermeneutic. Third, I move on to explicate an onto-cosmological Yijing observing, proffering a study hermeneutic as a movement of observing, following, and attuning to wendao, literally put, “a crisscrossing pattern that turns with dao.” Finally, I re-observe and study the crisscrossing Chinese educational “wind” texts, evoking a Chinese “wind-teaching” sensibility so far rarely discerned through representational thinking and learning. (shrink)

This article reflects on important terms and concepts that constitute the cosmology of the Yijing: ji, tian, yin-yang , and the correlative aspects of temporality. These are familiar terms from the Yijing as well as other philosophical texts from ancient China. It begins with a comparative inquiry into Chinese and Greek attitudes toward time and then explores the related philosophical consequences. Although the ancient Chinese view of the world as temporal, processual, and relational may be found to be (...) in contrast with Greek substance-oriented philosophy, it is argued here that we should revise some commonly accepted interpretations of Chinese terms. Without adequate reflection on temporality and process, many important terms may be misconstrued as atemporal and substance-oriented, which would be alien to the sensibilities of East Asian traditions. Thus, it is attempted here to gauge the adequacy of the prominent existing interpretations of these terms and ideas while giving an account of how such interpretations may be revised to better recognize the role of temporality and process. Specifically, it is proposed that the interpretations given here accord best with a conception of time as a spiral trajectory, as opposed to either the cyclic or linear conceptions of time usually considered dominant in the Yijing and ancient Chinese philosophy. (shrink)

This is the third in a series of articles that correlates Kant's architectonic with the Yijing's sixty-four hexagrams. Previous articles explained “architectonic” reasoning, introduced four levels of the “Compound Yijing,” consisting of 0 + 4 + 12 + gua, and suggested correlating the fourth level's four sets of twelve to the four “faculties” in Kant's model of the university. This third paper examines the philosophy faculty, assessing whether the twelve proposed gua meaningfully correlate with twelve basic philosophical concepts (...) that Kant introduces in his three Critiques. A key difference emerges: Kant's architectonic method aims to produce synthetic a priori knowledge, while the Yijing's architectonic method aims to produce analytic a posteriori belief. (shrink)

This paper studies the key issue of how the concept of baptism is translated into Chinese. The primary source material is a series of papers written by Zhang Yijing and published in True Light during the 1920s. Reviewing Zhang’s work, I argue that translation strategies alone are insufficient to explain the choice of translation used. This conclusion is supported by a text analysis of his translation choices and a survey of the methods used. Building on the theory of identity, (...) it is argued that the perspective of identity provides a fuller understanding of the motives behind the translator’s choices. (shrink)

Journal of Chinese Philosophy, EarlyView.

The hermeneutical dimensions of Chinese philosophy from the Changes of Zhou through its Confucian, Daoist, and contemporary developments have been a creative inspirational source and guiding intellectual thread in the thought of Chung-ying Cheng. Cheng's extensive engagement with the Classic of Changes, its role in the formation of the Chinese philosophical tradition and its comparative interconnections with occidental philosophies, has disclosed its deep hermeneutical orientation. The Yijing encompasses processes of empirical observation, empathetic feeling, and self-reflection in the generation of (...) “images,” or prototypical models that are “form-objects” or “process-events,” which performatively enact a comprehensive ontological and situationally appropriate understanding of nature, society, and one self. I examine three issues in outline arising from Cheng's works in this situation: to what extent Chinese philosophy is hermeneutical with respect to modern European understandings of hermeneutics, and the possibility of the distinctive “onto-generative hermeneutics” that has been articulated for over forty years in the context of Chinese and Western thought in Cheng's prolific works concerning the Yijing. (shrink)

Both Kant's architectonic and the Yijing can be structured as four perspectival levels: 0 + 4 + 12 + = 64. The first, unknowable level is unrepresentable. The geometry of logic provides well‐structured maps for levels two to four. Level two consists of four basic gua , corresponding to Kant's category‐headings . Level three's twelve gua, derived logically from the initial four, correspond to Kant's twelve categories. Level four correlates the remaining 48 gua to Kant's theory of the four (...) university faculties , and to four categorially organized domains comprising his philosophical system. (shrink)

This is a thoroughly revised version of a paper that I originally presented at the "Kant in Asia" international conference on "The Unity of Human Personhood, held in Hong Kong in May of 2009. After explaining what Kant means by his "architectonic" form of reasoning, I argue that the Yijing (the Chinese "Book of Changes") exhibits the same type of reasoning. I contrast two uses of architectonic reasoning: divining the truth vs. divination. The article concludes with an illustration of (...) how the Yijing might be used as a guidebook for obtaining wisdom. (shrink)