In the Xici Commentary on the Zhouyi, we witness the emergence of the two basic concepts characterizing the ultimate reality of human experience. These two basic concepts are, respectively, that of the great ultimate (taiji) and that of the way (dao). Both concepts are derived from human experience of the formation and transformation of things in nature, which are referred to as “bianyi” or ”bianhua” (change).

The integration of machine learning algorithms into the legal recommendation system marks a burgeoning area of research, with a particular focus on enhancing the accuracy and efficiency of judicial decision-making processes. The application of Bayesian Network (BN) emerges as a potent tool in this context, promising to address the inherent complexities and unique nuances of legal texts and individual case subtleties. However, the challenge of achieving high accuracy in BN parameter learning, especially under conditions of limited data, remains a significant (...) hurdle. This study proposes an Enhanced Maximum Parameter Learning (EMPL) algorithm, tailored for BN parameter optimization in scenarios characterized by small sample sizes. The EMPL algorithm, innovatively incorporating the Synthetic Minority Over-sampling Technique (SMOTE), begins with the formulation of inequality constraints derived from domain expertise. It establishes a minimal dataset threshold necessary for effective parameter learning. Through the introduction of an index weighting factor function that dynamically adjusts according to the sample size, the algorithm facilitates the derivation of refined BN parameters. The core innovation of the EMPL algorithm lies in its use of an exponentially weighted factor function, designed to be responsive to variations in sample size, and its capacity to expand the parameter space using SMOTE to align with qualitative constraints from expert insights. This approach enables the integration of data-derived parameters with those obtained through expert experience in an exponentially weighted manner, culminating in the optimization of BN parameters. Comparative analysis reveals that the EMPL algorithm achieves superior learning accuracy over traditional Maximum Likelihood Estimation (MLE) and qualitative maximum a posteriori (QMAP) approach, particularly in contexts of sparse data. Furthermore, it demonstrates enhanced performance relative to variable weight learning algorithms, underscoring its potential to significantly improve decision-making processes in the legal domain through advanced BN parameter learning. (shrink)

This volume, an assemblage of essays previously published in the Journal of Chinese Philosophy, conveniently and strategically brings together some of the trenchant interpretations and analyses of the salient, structural aspects of the ...

In this article, I present a model of four dimensions for the idea of learning in the classical Confucian perspective. This model is intended to capture the most essential four aspects of learning which explain why self-cultivation of a human person toward an end of self-fulfillment and social transformation of humanity is possible. I shall also show how this model illuminates all basic uses of the term ‘xue’ in the Analects and thus leads to a more coherent understanding of the (...) Confucian moral and ethical philosophy than have been previously done. A copingstone principle of sincerification is also suggested for enabling the advancement of a person to a higher status of life such as junzi and shengxian. (shrink)

I discuss several areas of classical Chinese philosophy such as Confucianism, Daoism, Yijing philosophy, and the Mingjia, in terms of their global relevance for humankind today. I contend that despite the critique of 4 May 1919 and Great Cultural Revolution of 1965–1976, these philosophical schools have remained latent in the consciousness of the Chinese people. I argue that classical Chinese philosophy is very relevant for the present worldwide rebirth (renaissance) of human civilization. It is, in fact, crucial to the development (...) of a “global” humanistic philosophy needed for the survival of the human species, the resolution of cultural crises, the improvement of the quality of life, and the axiological enrichment of community living. (shrink)

The concept of rectifying names [cheng-ming] is a familiar one in the Confucian Analects. It occupies an important, if not central, position in the political philosophy of Confucius. Since, according to Confucius, the rectification of names is the basis of the establishment of social harmony and political order, one might suspect that later political theories of Confucian-ists should be traced back to the Confucian doctrine of rectifying names. It need not be added that the theory of rectifying names, as (...) developed by Hsün Tzu in the third century B. C., served the double purpose of strengthening his political doctrine of government on the one hand and repudiating doctrines of names on the other. (shrink)

Confucius must have inspired his disciples to identify the process and structure of the human self and required self-cultivation in embodying and developing virtues within and practicing virtues as potential ways for its full self-realization. My discussion will be carried out through a conceptual and onto-hermeneutic analysis of the underlying self (ji) structure and its born nature and mind as content as deliberated in the Lunyu (the Analects). On the basis of this approach we will come to see how a (...) moral psychology of virtues is founded and how such a moral psychology has implications for moral onto-generative metaphysics and onto-generative ethics. (shrink)

This book is based on my doctoral dissertation written at Harvard University in the year of 1963. My interest in Peirce was inspired by Professor D. C. Williams and that in Lewis by Professor Roderick Firth. To both of them lowe a great deal, not only in my study of Peirce and Lewis, but in my general approach toward the problems of knowledge and reality. Specifically, I wish to acknowledge Professor Williams for his patient and careful criticisms of the original (...) manuscripts of this book. I also wish to thank Professor Firth and Professor Israel Scheffler for their many suggestive comments regarding my discussions of induc tion. However, any error in this study of Peirce and Lewis is completely due to myself. Chung-ying Cheng Honolulu, Hawaii March,1967 TABLE OF CONTENTS PREFACE V SUMMARY IX CHAPTER I: Introduction I I. Problem of Justifying Induction and Proposal for Its Dissolution I 2. Two Types of Recent Arguments for the Validity of Induction 3 Arguments from Paradigm Cases and Uses of Words 4 3. (shrink)

Humanities Open Book Program, a joint initiative of the National Endowment for the Humanities and the Andrew W. Mellon Foundation.

Kant has attempted to develop a foundation of his metaphysics of morals and this foundation ultimately turns out to be a religious one. Consequently, the question for Kant is whether morality also provides a practical foundation for independent religious faith. In contrast, we see Confucianism as providing a system of morality which has its own religiousness or sense of ultimateness in terms of a robust form of moral life and its practice of li 禮 and reflective thinking on humanity. In (...) this article, I wish to present these two forms of moral thinking which can be respectively titled moral theology and onto-ethics. A relative evaluation shows how a world morality could be consistent or justified within one's own religious tradition and yet can be and should be open to a common people humanity we experience as couched in an open cosmos we observe. (shrink)

This article offers a synthetic characterization of Chinese philosophy based on an analytical reconstruction of its main traditions and thinking. Three main traditions in Chinese philosophy, Confucianism, Taoism and Chinese Buddhism, are depicted and discussed, together with some comments on Chinese Marxism in the contemporary scene. Four characteristics of Chinese philosophy are presented: intrinsic humanism, concrete rationalism, organic naturalism, and a pragmatism of self?cultivation. It is clear from the discussion that these four characteristics are interrelated and mutually supporting and thus (...) should be better understood in the context of one another. Many open problems of philosophy, such as transcendence, evil, logic, and theoretical knowledge, are raised by an inquiry into Chinese philosophy. If Chinese philosophy serves to make us critically aware of these problems and to provide alternative ways of thinking, we are more than justified in presenting Chinese philosophy as a philosophy of universal concern and universal significance. (shrink)

In inquiring into the nature of deconstruction in Derrida we see that it hides an opposite aspect of onto‐generative emergence as stated in the wording of the Yijing. What is hidden is the movement of difference‐making and generalizing repetition by way of certain presupposed reality. In examining Derrida's notion “différance” , his contrast between an ontology of presence and a philosophy of absence, in explaining the origin of meaning à la de Saussure, has transformed into the polaristic structure of all (...) differences, whether it be in language or in things. The Saussurian distinction between the signifier and the signified no doubt reflects this polarity but not reveals an underlying transcendent‐immanent principle called “différance,” or, the dao 道 in Chinese philosophy. This “difference” in language leads to ramification of meanings which could be self‐deconstructive such as the extended use of the word “spirit” demonstrates. (shrink)