This article examines a group of Song-dynasty biji 筆記 anecdotes featuring the Northern Song literary giant Su Shi 蘇軾 playfully engaging with Buddhist encounter dialogues. These religious accounts are well known for their riddle-like language and the baffling effect they create among their readers, prompting the question of whether they were read for humor. Previous scholarship on encounter dialogues focuses on the religious perspective, demonstrating that their perplexing language and rheto- ric serve pedagogical and monastic functions. By contrast, this article (...) explores Chan Buddhist humor from the perspective of the literati and vernacular culture by examining how encounter dialogues were incorporated in Song-dynasty vernacu- lar plays and literati storytelling. Focusing on stories that depict Su Shi’s playful engagement with encounter dialogues as a case study, this article reveals that an important part of Su Shi’s humorous image is inspired and shaped by Buddhism. It also shows that humor in these biji stories is contingent on the readers’ knowledge of Chan literature such as “recorded dialogues” and “transmission records”, which were popular among literati during the Song. The anecdotal materials preserved in biji suggests a mutual influence between Chan literature and vernacular entertainment during the Song. I argue that, in addition to religious functions, literary factors of performance and aesthetics played sig- nificant roles in conditioning the entertaining effect of encounter dialogues, par- ticularly when they were received outside of monastic circles. (shrink)

There is a bifurcation between shenghuo meixue and everyday aesthetics – the two discourses often seen as forming the same trend in contemporary aesthetics concurrently happening in the East and the West. The disparity can be observed from the critical reflection on everydayness, the recognition of negative aesthetic qualities and experience, and the expectation of defamiliarisation. I suggest that in the Neo-Confucian practice of gewu or investigating things, one may find another Chinese inspiration for dealing with the familiar, ordinary, and (...) routine aesthetically. Gewu offers another possibility of “experiencing the ordinary as ordinary”. It can lead to an aesthetical immersive experience, characterised by a sensuous and intuitive recognition of the appropriateness of everyday things dwelling in their contexts, as well as a cosmic understanding of generative power of the universe that is both profound and poetic. By contemplating aesthetic experience facilitated by gewu, I argue that aesthetic experience is typically not individual per se, but collective in the sense that many prima facie private and personal aesthetic experiences are possible only because of the collective underneath. (shrink)

Hume claims in the Treatise that all virtuous actions derive their moral merit only from virtuous motives. Many scholars regard this statement as a universal axiom in Hume’s moral theory, and others read it as applying to all natural or non-artificial virtues. This paper challenges both of these readings. It argues that Hume does not endorse this statement universally since many virtuous qualities in his catalogue are not characterized by motives, and that he does not need to endorse it given (...) his conception of character and theory of moral sentiment. Moreover, many qualities not characterized by motives can also be classified as natural, according to the distinction between natural and artificial virtues offered in part 3, Book 3 of the Treatise. Finally, I propose some alternative interpretations of the proper scope and function of this principle of virtuous motives. (shrink)

In contemporary China, physicians tend to require more diagnostic work-ups and prescribe more expensive medications than are clearly medically indicated. These practices have been interpreted as defensive medicine in response to a rising threat of potential medical malpractice lawsuits. After outlining recent changes in Chinese malpractice law, this essay contends that the overuse of expensive diagnostic and therapeutic interventions cannot be attributed to malpractice concerns alone. These practice patterns are due as well, if not primarily, to the corruption of medical (...) decision-making by physicians being motivated to earn supplementary income, given the constraints of an ill-structured governmental policy by the over-use of expensive diagnostic and therapeutic interventions. To respond to these difficulties of Chinese health care policy, China will need not only to reform the particular policies that encourage these behaviors, but also to nurture a moral understanding that can place the pursuit of profit within the pursuit of virtue. This can be done by drawing on Confucian moral resources that integrate the pursuit of profit within an appreciation of benevolence. It is this Confucian moral account that can formulate a medical care policy suitable to China's contemporary market economy. (shrink)

Over the last quarter-century, China has experienced dramatic changes associated with its development of a market economy. The character of clinical practice is also profoundly influenced by the ways in which reimbursement scales are established in public hospitals. The market distortions that lead to the over-prescription of drugs and the medically unindicated use of more expensive drugs and more costly high-technology diagnostic and therapeutic interventions create the most significant threat to patients. The payment of red packets represents a black-market attempt (...) to circumvent the non-market constraint on physicians' fees for services. These economic and practice pattern changes are taking place as China and many Pacific Rim societies are reconsidering the moral foundations of their professional ethics and their bioethics. The integrity of the medical profession and the trust of patients in physicians can only be restored and protected if the distorting forces of contemporary public policy are altered. (shrink)

If philosophy is the only discourse that has ever intended to receive its name from itself, and to leave nothing outside itself, what would be (Western) philosophy's relation to its (Chinese) other? This question is rethought through a rereading of three major Western philosophers, Hegel, Husserl, and Heidegger, and a Chinese philosopher, Feng Youlan. Philosophy is seen, on the one hand, to dialecticize its other but necessarily to fall short of its aim and, on the other, to claim for itself (...) uniqueness and originality but necessarily to be constituted by and through an other. Also, the claim made by the other of philosophy to the rightful title of "philosophy" can also turn out paradoxically to be a claim by philosophy to its other. (shrink)

This study was designed to estimate the associations between self-efficacy and professional identity. A total of 1,051 freshmen nursing students from the Be Resilient to Nursing Career program were recruited from four universities between September and November 2020. A latent profile and moderated meditation analysis were performed. Four profiles of self-efficacy were identified and named as Lowest, Med-low, Med-high, and Highest. The mediating role of resilience and the moderating effect of role models were also identified. Therefore, self-efficacy, resilience, and role (...) models may be three important factors to professional identity in FNSs and these relationships should be further validated in longitudinal or interventional studies. (shrink)

Ideal interpretation is understanding a text in the best possible way. It is usually used when the text has a canonical status, such as the Bible or the U.S. Constitution. We argue that Zhu Xi’s view about interpreting the Four Books and Ronald Dworkin’s view about constitutional interpretation are examples of ideal interpretation and that their basic principles are similar. Each holds, roughly, that their target text contains moral truth; that the author’s mind requires the mediation of learning; that the (...) purpose of interpretation is not only to lead the reader to the moral truth but to become a better person; that all propositions are about the same moral truth or about political justice; that the interpretation ultimately must come from oneself, purged of prejudices; and that the only correct interpretation is one that captures the original meaning. (shrink)

XIAO LD. Nursing Inquiry 2010; 17: 208–220Continuing nursing education policy in China and its impact on health equityThe aim of this study was to evaluate the mandatory continuing nursing education (MCNE) policy in China and to examine whether or not the policy addresses health equity. MCNE was instituted in 1996 in China to support healthcare reform was to include producing greater equity in health-care. However, the literature increasingly reports inequity in participation in MCNE, which is likely to have had (...) a detrimental effect on the pre-existing discrepancies of education in the nursing workforce, and thereby failing to really address health equity. Despite a growing appeal for change, there is lack of critical reflection on the issues of MCNE policy. Critical ethnography underpinned by Habermas’ Communicative Action Theory and Giddens’ Structuration Theory were used to guide this study. Findings are presented in four themes: (i) inaccessibility of learning programs for nurses; (ii) undervaluation of workplace-based learning; (iii) inequality of the allocation of resources; and (iv) demands for additional support in MCNE from non-tertiary hospitals. The findings strongly suggest the need for an MCNE policy review based on rational consensus with stakeholders while reflecting the principles of health equity. (shrink)

This paper outlines the unique features of Daoist thought that comprise the inherent spirit and substance of Daoist thought and style, and analyses the formation of the Daoist character from its remote social roots. Three points are made: The heretical spirit of "being clad in rough serge but holding a pearl" is an important feature of Daoism; The objectivity of the "Way which imitates what is so of itself" is the core of Daoist reasoning, which is more rational and closer (...) to scientific wisdom than the Confucian restriction of the Way to moral norms; and Daoism's specific cultural attitude and style embody a tolerance of all things based on the premise that all are equal. Concrete examples of Daoism's openness, tolerance, and character are given and it is concluded that these features are a valuable philosophical inheritance. (shrink)

The conceptual changes of Jian儉 in the pre-Qin period were the results of changes in the social and political structure. It originally referred to Jian virtue, which was a kind of political norm of clan states. This required the aristocrats to be moderate in accordance with the patriarchal hierarchy and generously share their wealth with their own clansmen. The opposite of Jian virtue is Tan and Chi. In the middle of the Spring and Autumn Period, many states formed their politics (...) based on ministerial families. The aristocrats glorified greed and extravagance as Fu, and stigmatized Jian virtue as Pin. After the collapse of the clan-based state order, the states in the Warring States Period gradually developed into territorial states, and the institutional political norm became a new, abstract concept, indicated by the compound Jian Yue and was used to describe the consumption attitudes of individuals and families. Meanwhile, with the increase of social mobility, the pursuit of riches was highly popular in the ideological world. The new expression of “means-ends” advocated by Legalists, which stipulated that individuals and families acquire wealth through Jian Yue, took shape and endures to this day. (shrink)

A survey article about the ethical tradition in China.

The North Atlantic Treaty Organization bombing of China's embassy in Yugoslavia on May 7, 1999, triggered a sharp reaction from the Chinese government, and for three consecutive days after May 8 there were violent anti-American demonstrations, with the emergence of a powerful wave of anti-American nationalism among the populace in mainland China. The May Eighth Incident was the most important political incident in China in the 1990s. Not only will this incident have a major impact on relations between China and (...) the United States, and among China and its peripheral countries and regions, but the nationalism it has triggered will be a constant and major political factor with far-reaching effects on the political culture and political options in the era of "post-omnipotentism". (shrink)

Previous research has shown that creative cognitive reappraisal is highly effective in regulating negative emotions. We conducted three experiments to explore its transferability. In Experiment 1, we observed that free recall performance was better for creative reappraisal compared to non-creative reappraisal. Memory retention of reappraisals was associated with creativity ratings, but not with perceived effectiveness ratings. In Experiment 2, participants generated reappraisals for newly introduced unpleasant images before (pre-session) and after (post-session) exposure to creative reappraisal, non-creative reappraisal, and descriptive control (...) interpretation. Results showed increased reflective effectiveness of self-generated reappraisals in the post-session. The level of creativity of the self-generated reappraisals was associated with differences in perceived effectiveness between creative and non-creative exposed reappraisals. In Experiment 3, we investigated how two processing approaches (effectiveness-oriented vs. memory-oriented) influenced the transferability of creative reappraisal. We observed creativity levels of self-generated reappraisals increased in both conditions. The reflective effectiveness of the self-generated reappraisals tended to increase only in the effectiveness-oriented processing condition. Our findings demonstrate that recognising the effectiveness of creative reappraisal plays a crucial role in its transfer across different situations. (shrink)

贺麟(1902~1992),四川成都金堂人。20世纪中国杰出的哲学家,黑格尔哲学翻译和研究的一代宗师,现代新儒家的重要代表人物。1919年考入北京清华学校;1926年赴美国奥柏林大学留学,获学士学位; 1928年进入芝加哥大学,后转入哈佛大学研究德国古典哲学,并获得硕士学位;1930年赴德国柏林大学留学。.

While previous research has found an in-group advantage (IGA) favouring native speakers in emotional prosody perception over non-native speakers, the effects of semantics on emotional prosody perception remain unclear. This study investigated the effects of semantics on emotional prosody perception in Chinese words and sentences for native and non-native Chinese speakers. The critical manipulation was the congruence of prosodic (positive, negative) and semantic (positive, negative, and neutral) valence. Participants listened to a series of audio clips and judged whether the emotional (...) prosody was positive or negative for each utterance. The results revealed an IGA effect: native speakers perceived emotional prosody more accurately and quickly than non-native speakers in Chinese words and sentences. Furthermore, a semantic congruence effect was observed in Chinese words, where both native and non-native speakers recognised emotional prosody more accurately in the semantic-prosody congruent condition than in the incongruent condition. However, in Chinese sentences, this congruence effect was only present for non-native speakers. Additionally, the IGA effect and semantic congruence effect on emotional prosody perception were influenced by prosody valence. These findings illuminate the role of semantics in emotional prosody perception, highlighting perceptual differences between native and non-native Chinese speakers. (shrink)

The progress and development of the new era has given commercial illustration a new vitality, expanding and enhancing its commercial value and cultural connotation.However, under the influence of traditional mechanistic philosophical thought, there is a tendency of utilitarianization, mechanization, absolutization and fragmentation in China's commercial illustration in general, resulting in various reform measures facing difficulties and resistance, especially not conducive to the healthy and comprehensive development of packaging design.Ecological philosophy, as a systematic, holistic, processual and connected idea, is now being (...) widely used to deal with the relationship between human beings and society.By analyzing the close relationship between commercial illustration, which is an important design graphic language for cultural and creative packaging design, and cultural and creative product packaging, this paper tries to propose how commercial illustration is applied in cultural and creative packaging design under the ecological philosophy perspective.It summarizes the role of commercial illustration in cultural creative packaging design, elaborates the research on the innovation strategy of commercial illustration in cultural creative packaging design under the ecological philosophy perspective, and demonstrates the charm of commercial illustration in cultural creative packaging design. (shrink)

The Drunken Man’s Talk: Tales from Medieval China. By Luo Ye. Translated by Alister D. Inglis. Seattle: University of Washington Press, 2015. Pp. xxiii + 214. $50 ; $30.

Heart disease is the deadliest disease and one of leading causes of death worldwide. Machine learning is playing an essential role in the medical side. In this paper, ensemble learning methods are used to enhance the performance of predicting heart disease. Two features of extraction methods: linear discriminant analysis and principal component analysis, are used to select essential features from the dataset. The comparison between machine learning algorithms and ensemble learning methods is applied to selected features. The different methods are (...) used to evaluate models: accuracy, recall, precision, F-measure, and ROC.The results show the bagging ensemble learning method with decision tree has achieved the best performance. (shrink)

Chinese national culture has a glorious past, as does our science, technology, and production. It was in the modern era that, for a variety of reasons, the Chinese national culture fell behind the West in many respects, not keeping up with the demands of the times.

Lack of a historical sense is the hereditary defect of philosophers. … So what is needed from now on is historical philosophizing, and with it the virtue of modesty.

A function is boundedly finite-to-one if there is a natural number $k$ such that each point has at most $k$ inverse images. In this paper, we prove in $\textsf{ZF}$ (i.e. the Zermelo–Fraenkel set theory without the axiom of choice) several results concerning this notion, among which are the following: (1)For each infinite set $A$ and natural number $n$, there is no boundedly finite-to-one function from $\mathcal{S}(A)$ to $\mathcal{S}_{\leq n}(A)$, where $\mathcal{S}(A)$ is the set of all permutations of $A$ and $\mathcal{S}_{\leq (...) n}(A)$ is the set of all permutations of $A$ moving at most $n$ points. (2) For each infinite set $A$, there is no boundedly finite-to-one function from $\mathcal{B}(A)$ to $\textrm{fin}(A)$, where $\mathcal{B}(A)$ is the set of all partitions of $A$ such that every block is finite and $\textrm{fin}(A)$ is the set of all finite subsets of $A$. (shrink)

本书是以意识和意识形态为研究内容的专著,它既是意识发生学的说明,又是意识和意识形态结构学的认识论分析。.

This issue starts from a conviction that globalization is inevitable, and in this process, we journey together. Globalization for East Asia once meant Westernization, or less geographically specific, universal modernization. However, it became apparent that globalization cannot be simply defined in terms of assimilation and univocality, as insoluble disputes and radical differences in all aspects of life still occur and reoccur. Nonetheless, dialogue and interaction have been happening more frequently on a larger scale, even if sometimes concurrently appearing in the (...) form of miscommunication. Scientists question if the flap of a butterfly’s wings in Brazil can set off a tornado in Texas while poets contemplate whether one falling leaf of a Chinese parasol informs the change of seasons in the whole world. From Turin to Wuhan, when our living conditions have never been more effectively integrated than they are now, it requires us not only to think more correlatively, but also to understand locality in a larger context from a holistic perspective. (shrink)

Hume’s account of obligation has been widely discussed in the literature, but many aspects of his conception of obligation, including its definition, taxonomy, and scope, are still subjects of interpretative controversy. Some scholars read his concept of moral obligation as denoting a determining motive in regard to moral values, while some read it as identical to the approbation of virtue which cannot motivate by itself. I argue against both views in this thesis. The primary concern of Hume’s account of obligation, (...) in my reading, is not with motivation but with accommodating moral obligation in a virtue-centred moral theory. For him, the sentiment of moral obligation is a specific form of disapprobation, and it has different features when felt about ‘natural virtues’ like benevolence and ‘artificial virtues’ like justice. Noteworthily, for justice, considerations about law and obligation precede those about character, which makes justice an anomalous case for Hume’s virtue-centred theory, and he develops an account of the conventional origin of justice to explain its law-regulated features. The idea of obligation, on this account, arises from principles in human nature in a social and historical process but has features in tension with such principles’ natural inclinations. In Chapter 1, I delineate the basic features of Hume’s conception of obligation from both positive and negative perspectives. Chapter 2 discusses his taxonomy of obligation in the light of its relationship to natural law theories. Chapter 3 examines the nature, origin, and scope of the sentiment of moral obligation. Chapter 4 explores how concerns about features of the obligation to justice motivate Hume to propose a distinction between natural and artificial virtues. Then, Chapter 5 discusses how Hume constructs a genealogical account to explain the anomalous features of justice, and Chapter 6 explores whether and how this account can do its job. (shrink)

Mr. Tang Junyi is the son of the great scholar of Sichuan, Mr. Tang Difeng. As a child, he received much of the nurturing influence of the scholarship in his family; he was a wise young man from a very tender age, with many unusual thoughts. Since the publication of his essay "The theory of Nature in Xun Zi's Thought" when he was fifteen years old and still in middle school, Mr. Tang has pursued the road of a scholar and (...) a thinker with the utmost dedication, as indefatigably today, after several decades, as if it were only the beginning. In the end, with his accomplishments of moral conduct and wisdom, his widespread and profound influence as a teacher, and his magnificent accomplishments in scholarship, he has established an unmatched reputation among academic circles both at home and abroad, and has become an epoch-making philosopher of contemporary China who has stood far above his generation, remained unbent and unsubdued by the test of time, and has established his own school of thought for the ages. (shrink)

This study explored the relations between the social support network of mothers of children with autism spectrum disorder, perceived social support, and their subjective wellbeing. The participants were mothers of children with ASD in Shanghai. Their social support network structure was explored via the nomination method. Perceived social support was measured using the Revised Social Provisions Scale for Autism, and the mothers’ subjective wellbeing was assessed using the Index of Wellbeing, Index of General Affect. A significant correlation was observed between (...) the subjective wellbeing of mothers of children with ASD and perceived social support. Meanwhile, perceived social support was significantly correlated with the effectiveness of overall social support. Finally, perceived social support was also significantly correlated with the network size of social support. Moreover, the effectiveness of social support was significantly associated with the network size of social support and was highly significantly associated with the degree of intimacy of social support. Furthermore, the network size of instrumental support has a significant influence on all perceived social support subdimensions. Overall, social support effectiveness plays an important role in the social support network mechanism on perceived social support and subjective wellbeing in China. (shrink)

This study, which considers the exchange that occurs between civilisations, attempts to re-examine the question pertaining to the authenticity of sutra. The Guanjing [Guan Wulingshou jing 觀無量壽經 Skt. Amitāyur Dhyāna Sūtra; Contemplation Sūtra], which is an influential Buddhist text, immensely facilitated the first transmission of Zen Buddhism that occurred during the Middle Ages, and it promoted the spread of the Pure Land thought. Because of the modern academic research on the Chinese Buddhist Apocrypha, the discussion pertaining to the authenticity of (...) the Guanjing has become prominent, and for more than half a century, issues pertaining to the place in which it was compiled, the time of its establishment and the absence of the Sanskrit and Tibetan texts have received research attention. Buddhist texts have spread from India to China. If a general literature and linguistics perspective is adopted, the availability of a sutra in the original Indian language becomes a criterion for determining its reliability and authenticity. In addition, the translator, the place in which the translation occurred, the time of translation and the relationship with similar scriptures are all significant factors that can determine whether a sutra is an allegedly forged manuscript.Contribution: This article contributes to the understanding of the authenticity and counterfeit nature of Guanjing through a civilisational exchange perspective. This study differs from previous thinking only in terms of Sinicized sects, and the article analyses the possible Indian and Central Asian sources of the text, pointing out the forms in which the Guanjing and Ajātaśatru are reflected. (shrink)

Tianxia and renlei mingyun gongtongti are two Chinese concepts that are of significance for reflecting on ‘China and Global Development.’ Both present a revival of cosmopolitanism in China, while accompanied by a calling for Chinese rejuvenation. In defining cosmopolitanism in terms of two intrinsic conditions – common community and universal equality – I argue that cosmopolitanism rooted in the Chinese philosophical tradition may provide a distinct solution to the equality condition from the Western liberal-individualist ones. I propose the notion of (...) Confucian relational equality. There is indeed ‘inequality’ for the roles in a relation, in the sense that obligations and norms of conduct are defined differently and accomplished co-dependently. However, ideally, all full-fledged person-ings (understood as life stories in a society in a given historical period) are constituted by a dynamic and unfolding manifold of always specific relations concretized by various social roles, and usually do bear a comparable amount of functionally equivalent primary roles. As roles co-emerge among person-ings, relational equality is only possible when roles are continuously generated and sustained by transmission, which entails that community with a history, rather than an abstract and ontological individual, is a prerequisite. (shrink)