The ArgumentThis paper examines the debate in China over the shape of the earth during the seventeenth and eighteenth centuries. The main arguments are as follows. First, trust plays an important role in knowledge transmission. Second, partial communication between different woridviews is possible. In the case of the debate over the shape of the earth, partial communication was accomplished by the spread of Western astronomical instruments and calculating tools. Third, such alien concepts as the four elements and the experience of (...) navigation did not serve as effective cultural resources to convince Chinese literati of the sphericity of the earth. Fourth, as a result, the legitimacy of the sphericity of the earth had to be reconstructed in an alien environment. The theory of the Chinese origins of Western learning was fabricated within such a context. Fifth, debate over factual knowledge bears social and cultural implications. Thus the debate over the sphericity of the earth involved not only how the phenomenon could be understood but also how the Chinese empire was to be positioned in the new cultural atlas. Finally, the sphericity of the earth eventually became a matter of common sense for the Chinese largely because of the political and cultural transformation of modern China. (shrink)

内容:外来冲击与传统中国道德伦理观的回应, 重商行为下的价值紊乱, 道德革命与政治革命, 文化断层与道德真空, 革命道德与道德革命等.

Students and teachers of Chinese history and philosophy will not want to miss Daniel Gardner's accessible translation of the teachings of Chu Hsi —a luminary of the Confucian tradition who dominated Chinese intellectual life for centuries. Homing in on a primary concern of our own time, Gardner focuses on Chu Hsi's passionate interest in education and its importance to individual development. For hundreds of years, every literate person in China was familiar with Chu Hsi's teachings. They informed the curricula of (...) private academies and public schools and became the basis of the state's prestigious civil service examinations. Nor was Chu's influence limited to China. In Korea and Japan as well, his teachings defined the terms of scholarly debate and served as the foundation for state ideology. Chu Hsi was convinced that through education anyone could learn to be fully moral and thus travel the road to sagehood. Throughout his life, he struggled with the philosophical questions underlying education: What should people learn? How should they go about learning? What enables them to learn? What are the aims and the effects of learning? Part One of _Learning to Be a Sage_ examines Chu Hsi's views on learning and how he arrived at them. Part Two presents a translation of the chapters devoted to learning in the _Conversations of Master Chu_. (shrink)

Of the many proposals for inferring genetic regulatory structure from microarray measurements of mRNA transcript hybridization, several aim to estimate regulatory structure from the associations of gene expression levels measured in repeated samples. The repeated samples may be from a single experimental condition, or from several distinct experimental conditions; they may be “equilibrium” measurements or time series; the associations may be estimated by correlation coefficients or by conditional frequencies (for discretized measurements) or by some other statistic. This paper describes two (...) elementary statistical difficulties for all such procedures, no matter whether based on Bayesian updating, conditional independence testing, or other machine learning procedures such as simulated annealing or neural net pruning. One difficulty obtains if large numbers of cells are aggregated in a measurement of expression levels from a common population of cells; the other obtains if small numbers of cells are aggregated or if samples are separately aggregated over different populations of cells. (shrink)

The Western model of modernization has become the new dogmatism, and we should oppose it from the actual situation of China to go our own way in the practice of the Chinese path to modernization. The dogmatism is also called bookism. It means that theory is divorced from practice. Oppose Bookism is a book that criticizes dogmatism by Marxist method, which was written by Mao Zedong (Mao Tse Tung, 1893-1976). This article explores the position of this book in Mao Zedong (...) Thought from the perspective of the sinicization of Marxist philosophy. As far as I’m concerned, influenced by the academic tradition of Neo-Confucianism in Hunan, he emphasizes the dialectical unity between theory and praxis. Through his investigation of the social situation in China, he realizes that correct understanding comes from actual investigation. Therefore, this work, Oppose Bookism, discusses the relationship between theory and practice from the perspective of combining the universal principles of Marxism with the Chinese revolution and traditional Chinese culture, and summarizes the revolutionary experience. Later, On Practice and On Contradiction have elaborated in depth the relationship between theory and practice. Therefore, practically speaking, it marks the beginning of China’s own revolutionary path, and theoretically speaking, it is the beginning of the sinicization of Marxist philosophy. This provides methodological guidance for the Chinese path to modernization in the new era. (shrink)

本书是作者的一部遗作。书中对中国国学大师王国维1898-1911年间11种哲学译稿进行了详尽周密考订和主板,可谓王国维研究的可喜成果。作者同时利用加“按”的形式,在许多细微的对比与议论中贯注了自己的审 美意识与世界观,也具有学术价值.

本书收录《基督教与道教比较论纲》、《天主教成圣观的天人合一幅度》、《论早期基督宗教的性爱伦理观》等20篇论文。.

Tianjaou Chu, David Danks, and Clark Glymour. Data Driven Methods for Nonlinear Granger Causality: Climate Teleconnection Mechanisms.

In lieu of an abstract, here is a brief excerpt of the content:Teaching the Trinity:Scripture and Performance of the Psychological Analogy in Aquinas's Summa TheologiaeZane E. ChuTeaching the Trinity, for St. Thomas Aquinas, takes its point of departure from Sacred Scripture. He makes this explicit at the outset of the Trinitarian treatise in the Summa theologiae, citing Christ's words at John 8:42, "from God I proceeded," and affirming, "divine Scripture in the things of divinity, uses words that pertain to procession."1 (...) The order of teaching then continues through speculative effort to give an account of the scriptural witness to the distinction of persons in God, in order to return to the same Scripture with a deeper grasp of its meaning.2Aquinas is a master of the sacred page, and his basic pedagogy for theology involves the "exercises of Sacred Scripture" of reading, disputing, and preaching.3 Recent scholarship draws attention to his reading of Scripture [End Page 1149] expressed in biblical commentaries as foundational for his teaching and as an interpretive context for his summative works.4 My purpose is to illustrate this basic pedagogy in the Trinitarian treatise of the Summa theologiae, taking the Lectura super Ioannem as an interpretive context for the analogies of word and love—the psychological analogy—for the Trinity. Most scholarly discussion of the psychological analogy elaborates on its theoretical aspects, with some attention to its scriptural foundation.5 I wish to show the priority of Scripture in Aquinas's employment of this analogy in three respects, namely, its foundation in exegesis, performative aspects, and orientation toward preaching.My investigation focuses on question 27 of the prima pars alongside pertinent sections of the Super Ioannem. I argue that citations from the Gospel of John (8:42, 15:26, and 14:16) in the sed contras of articles 1 and 3 function to ground the psychological analogy in scriptural exegesis and to prompt its performance. Turning to the corresponding commentary shows Aquinas leading the student to knowledge of Christ as divine Word and to love of him from the Holy Spirit that both leads to and follows upon such knowledge. This provokes an affective experience of loving Christ in knowing his divinity that is an actual performance of the psychological analogy. The magisterial responses then use this affective experience as a basis to facilitate a grasp of the analogy, the articulation of which is a further guided performance that reflects on this experience. Aquinas teaches the Trinity by exercising the student both affectively and intellectually in its scriptural foundation for a deeper grasp that prepares for preaching. I develop my argument in three [End Page 1150] main steps. First, I specify the place of Scripture in Aquinas's teaching and review the composition of the Trinitarian treatise. Then, I examine the first four articles of question 27 and corresponding sections of the Super Ioannem, in the order of the analogies of word and of love. Lastly, I consider Aquinas's treatment of the Holy Spirit's proper name of Love and subsequent preaching to illustrate Scripture as a point of arrival through performance of the psychological analogy.The Place of Scripture in Aquinas's TeachingFor Aquinas, Scripture is placed within his broader practice of sacra doctrina or holy teaching, attention to which assists in demonstrating how the Johannine citations ground the psychological analogy in Scripture and prompt its performance. Sacra doctrina has a primarily pastoral orientation, namely, to form Dominicans for preaching and hearing confessions.6 Though more speculative than practical, sacra doctrina as speculation or contemplation of the truth of Christian faith contained in Scripture is to be handed on to others.7 This requires training in the scriptural exercises of reading and disputing as preparation for preaching. These may be taken as "spiritual exercises" that engage not only thought, but also affectivity in service of personal transformation for the preacher's way of life.8 Aquinas's practice of sacra doctrina begins with reading Scripture as expressed in biblical commentaries, and develops in the Summa theologiae, which accesses Scripture through citations to offer a summative grasp of the truth contained therein. Here, I review the formal aspects of Aquinas's teaching from Scripture in these texts... (shrink)

This collected volume of leading specialists in this field offers not only a comprehensive understanding of the medieval concept of nature, but also instructive information for our environment crisis because of continuity and discontinuity between these two ages.

Data mining technology is an effective knowledge mining and data relationship induction technology based on massive data, which is widely used in data analysis in many fields. In order to improve the utilization effect of students’ performance and meet the teaching needs of modern education, data mining technology can be applied to the existing performance database to mine the data information and treatment. Data mining technology is used to analyse and process the data stored in the student achievement management system, (...) which provides the basis for improving the teaching quality and optimizing the teaching resources. Based on the analysis of the relevant data of large-scale English test results, this paper finds out the relevant rules that affect college English test results, forms the corresponding performance prediction rules, uses data mining technology to more comprehensively analyse the factors that affect students’ performance, establishes a model, and uses data mining tools to mine and analyse students’ English test data. It is of great practical significance to select the model with high accuracy, further optimize the parameters, make good use of the data, and then take targeted measures to guide the teaching reform, help students make more efficient learning plans, and improve and perfect the existing problems in teaching. (shrink)

Perceived social support is positively related to life satisfaction in infertile women. Whereas, the underlying mechanism of this relationship is unclear. The present study aimed to investigate whether self-compassion mediated the relationship of perceived social support with life satisfaction and whether infertility self-efficacy moderated the relationship between perceived social support and self-compassion in infertile women. A total of 290 infertile women in mainland China undergoing treatment completed an online survey assessing perceived social support, life satisfaction, self-compassion, and infertility self-efficacy. The (...) results supported the mediation model that perceived social support was associated with life satisfaction via self-compassion. Besides, infertility self-efficacy moderated the relationship between perceived social support and self-compassion. Specifically, perceived social support displayed a stronger predictive effect on self-compassion when infertile women had higher level of infertility self-efficacy. (shrink)