Comrade Hu Qili, on behalf of the Central Secretariat, has delivered a speech of congratulations at the Fourth Congress of the National Writers' Association. This speech is very important. In it, Comrade Hu Qili stated: "As regards the freedom of [artistic] creation, the Party and state should provide the necessary conditions [for it] and create the necessary environment and atmosphere. At the same time, the writers' own thoughts and feelings and their creative activities as a whole should be in step (...) with the environment of freedom provided by the Party and state." Demands are made on both sides. On the one hand, the Party and state should create the requisite conditions, environment, and atmosphere for literary creation. The civil liberties stipulated in the Constitution include the freedom of creation. For writers who are Party members, the rights of Party members, stipulated by the Party constitution and by the Party's criteria for political life, also include the right of freedom of creation. Many problems still exist in this respect; situations still exist wherein no active measures are being taken to create the conditions, environment, and atmosphere for writers to fully enjoy the freedom of creation due to them. [The authorities] in some localities even obstruct or willfully interfere with the realization of this freedom, or they suppress democracy, resort to persecution and retaliation, or employ crude and simplistic means to deal with writers and with artistic creation—a meticulous form of mental labor that has its own special regularities. The thorough solution of problems of this sort still requires great efforts on our part. On the other hand, Comrade Hu Qili also said in his congratulatory speech that the writers' own thoughts and feelings and their creative activities as a whole should be in step with the environment of freedom provided the Party and state. That is to say, they must remain in step with the Constitution, and where Party-member writers are concerned, they should remain in step with the Party constitution, and they should ensure the implementation of relevant stipulations in the Constitution and Party constitution. Many efforts must be made, whether by Party committees and governments at various levels or by the writers, to promote the healthy development and continued flourishing of socialist literature and art. Hence, the two sentences in Comrade Qili's congratulatory speech address the matter very comprehensively. (shrink)

本书把最新反映邓小平哲学思想特色的论述分为:解放思想,实事求是,照辩证法办事,改革是解放和发展生产力的必由之路,面向世界,吸收人类文明成果等10部分加以编辑。.

Elsewhere I have suggested that the B-theory includes a notion of passage, by virtue of including succession. Here, I provide further support for that claim by showing that uncontroversial elements of the B-theory straightforwardly ground a veridical sense of passage. First, I argue that the B-theory predicts that subjects of experience have a sense of passivity with respect to time that they do not have with respect to space, which they are right to have, even according to the B-theory. I (...) then ask what else might be involved in our experience of time as passing that is not yet vindicated by the B-theoretic conception. I examine a recent B-theoretic explanation of our ‘illusory’ sense of passage, by Robin Le Poidevin, and argue that it explains away too much: our perception of succession poses no more of a problem on the B-theory than it does on other theories of time. Finally, I respond to an objection by Oreste Fiocco that a causal account of our sense of passage cannot succeed, because it leaves out the ‘phenomenological novelty’ of each moment. (shrink)

Many studies in Western societies show a pattern of discriminative grandparental investment as follows: maternal grandmothers (MGMs) > maternal grandfathers (MGFs) > paternal grandmothers (PGMs) > paternal grandfathers (PGFs). This pattern is in line with the expectation from evolutionary reasoning. Yet whether or not this pattern applies in China is in question. The present study was based on a questionnaire survey at a university in Central China (N = 1,195). Results show that (1) when grandparent–grandchild residential distance during grandchildren’s childhood (...) is controlled, in the case of grandsons and granddaughters as a whole and granddaughters only, both grandparental caregiving and grandchildren’s emotional closeness to grandparents display a rank order of MGM > MGF > PGM > PGF, but in the case of grandsons only, this order is not statistically significant. (2) There are stable relationships between grandparental caregiving/grandchildren’s emotional closeness and residential distance/similarity in appearance. (3) The effects of residential distance on either PGFs’ or PGMs’ caregiving exceed those on either MGFs’ or MGMs’. (4) The PGF and PGM prefer grandsons to granddaughters in their caregiving, whereas the MGF and MGM do not have a sex preference, and (5) the fact that the PGF and PGM invest more in grandsons than in granddaughters does not depend on grandsons’ duration of living in a rural area. Our results suggest that (1) in general, the Chinese display a pattern of differential grandparental investment predicted by an evolutionary perspective, (2) the evolutionary perspective that combines the two factors of paternal uncertainty and sex-specific reproductive strategies is applicable to grandparental investment in China, and (3) the traditional son-preference culture also plays some role in affecting grandparental investment in China, though the roles of culture and urban–rural cultural difference should not be exaggerated. (shrink)

I offer an interpretation and a partial defense of Kit Fine's ‘Argument from Passage’, which is situated within his reconstruction of McTaggart's paradox. Fine argues that existing A-theoretic approaches to passage are no more dynamic, i.e. capture passage no better, than the B-theory. I argue that this comparative claim is correct. Our intuitive picture of passage, which inclines us towards A-theories, suggests more than coherent A-theories can deliver. In Finean terms, the picture requires not only Realism about tensed facts, but (...) also Neutrality, i.e. the tensed facts not being ‘oriented towards’ one privileged time. However unlike Fine, and unlike others who advance McTaggartian arguments, I take McTaggart's paradox to indicate neither the need for a more dynamic theory of passage nor that time does not pass. A more dynamic theory is not to be had: Fine's ‘non-standard realism’ amounts to no more than a conceptual gesture. But instead of concluding that time does not pass, we should conclude that theories of passage cannot deliver the dynamicity of our intuitive picture. For this reason, a B-theoretic account of passage that simply identifies passage with the succession of times is a serious contender. (shrink)

Usually, the B-theory of time is taken to involve the claim that time does not, in reality, pass; after all, on the B-theory, nothing really becomes present and then more and more past, times do not come into existence successively, and which facts obtain does not change. For this reason, many B-theorists have recently tried to explain away one or more aspect(s) of experience that they and their opponents take to constitute an experience of time as passing. In this paper, (...) I examine three prominent proposals of this kind and argue that, though intriguing, the proposals undermine, to some extent, the assumption that there is an element of experience that B-theorists need to take to be illusory. (shrink)

Does time seem to pass, even though it doesn’t, really? Many philosophers think the answer is ‘Yes’—at least when ‘time’s passing’ is understood in a particular way. They take time’s passing to be a process by which each time in turn acquires a special status, such as the status of being the only time that exists, or being the only time that is present. This chapter suggests that, on the contrary, all we perceive is temporal succession, one thing after another, (...) a notion to which modern physics is not inhospitable. The contents of perception are best described in terms of ‘before’ and ‘after’, rather than ‘past’, ‘present, and ‘future’. (shrink)

本书分为六章,主要内容包括:混沌的世界、“力”的对峙与“人”的现身、“命”的授受与主体的获得、“道”的歧出与人的可能的绽放、“心”的和合与“人”的解放、“理”的定一与感性的再追求.

From the viewpoint of an evolutionary biologist, carcinogenesis should be looked upon as a protective mechanism against destruction of DNA. Because genes expressed in embryonic cells are covered and protected by heterochromatinization, they are the most appropriate ‘alternate genes’ compared to genes that are expressed already in somatic cells. When DNA-damage occurs, the embryonic genes can be activated. Some somatic cells exhibit some features of embryonic cells.

In this paper, a new human resource scheduling algorithm is proposed based on the optimization simulation of the human resource scheduling algorithm to find the most suitable human resource allocation scheme for different regions. A simulation system for human resource allocation is proposed, which integrates the scheduling algorithm of this paper and conducts simulation experiments using the historical data of enterprise problems in each region collected in a smart city. The simulation experiment proves that the dispatching algorithm in this paper (...) is more reasonable than the current dispatching algorithm, and the relationship between enterprise problems and the number of employees is also found, and finally, the simulation system in this paper is proved to be stable through large-scale simulation experiment. (shrink)

This article is a response to Clifford Williams’s claim that the debate between A- and B theories of time is misconceived because these theories do not differ. I provide some missing support for Williams’s claim that the B-theory includes transition, by arguing that representative B-theoretic explanations for why we experience time as passing (even though it does not) are inherently unstable. I then argue that, contra Williams, it does not follow that there is nothing at stake in the A- versus (...) B debate. (shrink)

Present-bias is the preference, all else being equal, for positive events to be located in the present rather than the non-present, and for negative events to be located in the non-present rather than the present. Very little attention has been given to present-bias in the contemporary literature on time biases. This may be because it is often assumed that present-bias is not a distinctive psychological kind; that what explains people’s being present-biased is just what explains them displaying various other time-biases. (...) According to this view, there is no need to investigate present-bias independently of investigating these other biases, since present-bias is really just a manifestation of these other biases. We call this the manifestation thesis. We take up the question of whether the manifestation thesis is true, and argue that it is not. Thus, by failing to investigate present-bias in its own right we are failing fully to understand the spectrum of ways in which people display time biases. In turn, we suggest, this may have implications for the ways we evaluate whether present-bias is rationally permissible. (shrink)

We study the strategic interactions within testing in a model of political agency. A principal decides between convicting and acquitting an agent of unknown innocence based on a noisy signal that is manipulable by the agent’s unobserved actions. We identify conditions under which the principal sets a threshold conviction strategy in the form of “beyond a reasonable doubt.” We show that, in spite of strategic concerns, the amount of information that a principal can glean from the test is entirely determined (...) by the threshold; in equilibrium, the threshold is set where the signal realization conveys just enough information to validate a conviction. As such, the game of testing is analytically equivalent to the principal’s statistical inference problem. We next examine how exogenous shocks on preference parameters affect the principal’s equilibrium threshold and welfare. In general, the principal benefits from being better at distinguishing types; whether she should increase or decrease the threshold depends crucially on whether the agent’s distribution of signals varies with types in the absence of manipulation. (shrink)

本書從十個方面介紹了宋朝文化藝術的高度成就。第一章總體概述了宋朝社會形態和文化風氣，後九章，分別對理學、書法、宋畫、宋詞、宋瓷、名物、茶事、雅集、以及《清明上河圖》這九個代表性的宋朝文化藝術現象進行具 體論述，包括源流、發展、特色、代表人物、代表作品、後世影響等各個方面，從士大夫的雅文化到市井小民的俗文化，無不透露出宋人活躍的思想與豐富的精神世界。每一章的主講人都是在該領域造詣頗深的專家學者，通俗流 暢的語言，配以大量書畫器物圖片，幫助讀者理解和感受宋朝人文藝術的風雅魅力。.

Some naturalists feel an affinity with some religions, or with a particular religion. They may have previously belonged to it, and/or been raised in it, and/or be close to people who belong to it, and/or simply feel attracted to its practices, texts and traditions. This raises the question of whether and to what extent a naturalist can lead the life of a religious believer. The sparse literature on this topic focuses on religious fictionalism. I also frame the debate in these (...) terms. I ask what religious fictionalism might amount to, reject some possible versions of it and endorse a different one. I then examine the existing proposals, by Robin Le Poidevin, Peter Lipton, Andrew Eshleman and Howard Wettstein, and show that even on my version of religious fictionalism, much of what has been described by these authors is still possible. (shrink)

This chapter discusses some aspects of the relation between temporal experience and the A versus B debate. To begin with, I provide an overview of the A versus B debate and, following Baron et al. (2015), distinguish between two B-theoretic responses to the A- theoretic argument from experience, veridicalism and illusionism. I then argue for veridicalism over illusionism, by examining our (putative) experiences as of presentness and as of time passing. I close with some remarks on the relation between veridicalism (...) and a deflationary view of the A versus B debate. I suggest that the deflationary view can provide further support for veridicalism. (shrink)

Zusammenfassung Das Projekt einer philosophischen Umgestaltung des Daoismus begleitet mich schon seit langem als vorläufige Idee. In der 1995er Ausgabe der Philosophical Dynamics Nr. 4 veröffentlichte ich einen kurzen Artikel mit dem Titel Ein vorläufiger Überblick über die Umgestaltung der daoistischen Philosophie, der später als Vortrags Transkript in meine Vierzehn Vorlesungen über die Methodologie der Geschichte der Philosophie aufgenommen wurde. 邓晓芒: 道家哲学改造德临时纲要, 收入《哲学史方法论十四讲》, 重庆大学出版社, 2015 年, 第 246–283 页 [Deng Xiaomang: Siebte Vorlesung: Ein vorläufiger Überblick über die Transformation der (...) daoistischen Philosophie, in: Vierzehn Vorlesungen über die Methodologie der Geschichte der Philosophie, Chongqing: Verlag der Universität Chongqing, 2015, S. 246–283.]. Im Prozess der Kritik der traditionellen chinesischen Philosophie durch den Vergleich chinesischer und westlicher Kulturtraditionen kam ich auf die Idee, dass, wenn wir westliche Elemente in unsere traditionelle chinesische Kultur aufnehmen und ein neues Gedankengebäude errichten wollen, dieses Projekt als ein gemeinsamer Ausgangspunkt dienen kann. Während der moderne Neukonfuzianismus auf der „kreativen Transformation“ der Tradition des Konfuzianismus basiert, beruht meine Wiedergeburt der traditionellen chinesischen Kultur auf der Kritik am Konfuzianismus und der Umgestaltung der daoistischen Philosophie. Vor zwanzig Jahren jedoch befand sich dieses Projekt noch im Stadium einer Skizze und ich hatte keine Zeit, sie zu entwickeln, also nannte ich sie einen „vorläufigen Entwurf“. Im vorliegenden Aufsatz möchte ich diese Fragestellung auf den historischen Spuren der daoistischen Philosophie weiter vertiefen. (shrink)

Emotions are believed to converge both through emotional mimicry and social appraisal. The present study compared contagion of anger and happiness. In Experiment 1, participants viewed dynamic angry and happy faces, with facial electromyography recorded from the zygomaticus major and corrugator supercilii as emotional mimicry. Self-reported emotional experiences were analyzed as emotional contagion. Experiment 2 manipulated social appraisal as the gaze of expression toward the target. The results showed that there was emotional contagion for angry and happy expressions both in (...) Experiment 1 and Experiment 2. Experiment 1 indicated an overt mimicry pattern for happy faces, but not for angry faces. Experiment 2 found an influence of social appraisal on angry contagion but not on happy diffusion. The two experiments suggest that the underlying processes of emotional mimicry and social appraisal are differentially relevant for different emotional contagion, with happiness processing following a mimicry-based path to emotional contagion, and anger processing requiring social appraisal. (shrink)

In order to establish his "school of principle" system of thought, which was founded on objective idealism, Zhu Xi proposed a theory of "investigating things and exhausting principles" [gewu qiongli]. This became the epistemological foundation for his system of thought. This epistemology formed an organic whole with his world view. On the one hand, his "theory-of-investigating-things" epistemology opened up pathways for his system of objective idealism; on the other hand, his "school-of-principle" system formed the theoretical foundation for his epistemology of (...) "investigating things" and gave this epistemology its obviously metaphysical characteristics. (shrink)

本书包括:法律与立法的二元观、普通法法治国的建构、普通法法治国的建构过程等内容。.

Locus equations contain an economical set of hidden (i.e., not directly observable in the data) parameters of speech that provide an elegant way of characterizing the ubiquitous context-dependent behaviors exhibited in speech acoustics. These hidden parameters can be effectively exploited to constrain the huge set of context-dependent speech model parameters currently in use in modern, mainstream speech recognition technology.

This paper presents a new cosmological argument based on considerations about grounding. I argue that, by assuming three plausible principles about grounding, we can construct a cosmological argument for the existence of a unique ungrounded being that ultimately grounds everything else. At the end of the paper I consider two possible objections, and offer my replies to them.

Enactive approaches to psychiatry have recently argued for an understanding of psychiatric conditions based within relational interactions between individuals and their environments. A central motivation for these enactive approaches is the goal of social integration: the integration of a naturalistic approach to psychiatric conditions with their broader sociocultural dimensions. One possible issue, however, is whether appeals to the autonomy and authenticity of relationally constituted enactive individuals can provide a means of adjudicating between harmful and beneficial social constraints upon individual behaviour. (...) This paper seeks to provide enactive approaches to psychiatry with a possible means of evaluating normative influences of social contexts beyond direct interactions with relationally constituted individuals. Some of the most significant influences of the sociocultural dimension of psychiatric conditions consist not in direct interaction with individuals, but in setting the terms for interactions and interactants alike. Insofar as some social influences precede and predefine dyadic relations between individuals and their social context, these cannot be accounted for as features of interactions, but must be assessed as independent structures of the sociocultural dimension. I will provide one potential means for enactive models to assess social norms using Canguilhem’s distinction between health and pathology. I will argue that Canguilhem’s conceptualization of health in terms of adaptive normative structure provides a potential tool for social integration which strongly complements enactive approaches to psychiatry. (shrink)

In order to explore the mechanism of consumer responses to corporate social responsibility, this paper constructs a research framework including CSR, consumer–company identification, consumer responses, and fit, and tests the framework using a scene-questionnaire survey. Empirical results demonstrate that CSR not only has positive influence on consumer purchase intention, recommend intention, and loyalty directly, but also has indirect positive influence on consumer purchase intention and recommend intention through CCI. The influencing process of CSR on CCI is moderated by fit and (...) the moderating direction is different owing to product types. For the products whose association preference is positive, fit can positively moderate the relationship between CSR and CCI, while for products whose association preference is negative, the moderating role will be negative. (shrink)

The God of Western religion is said to be eternal. But what does that mean? Is God somehow beyond time, living a life that does not involve one thing after another? Or is God's relationship to time much more like ours, so that God's eternality just consists in there being no time at which God doesn't exist? Even for non-believers, these issues have interesting implications for the relation between historical and scientific findings on the one hand, and religion on the (...) other. This Element introduces the reader to the requisite metaphysical background, and then examines reasons for and against thinking of God as timeless. (shrink)

What, if anything, makes death bad for the deceased themselves? Deprivationists hold that death is bad for the deceased iff it deprives them of intrinsic goods they would have enjoyed had they lived longer. This view faces the problem that birth too seems to deprive one of goods one would have enjoyed had one been born earlier, so that it too should be bad for one. There are two main approaches to the problem. In this paper, I explore the second (...) approach, by Anthony Brueckner and John Martin Fischer, and suggest that it can be developed so as to meet deprivationists’ needs. On the resulting view, metaphysical differences between the future and the past give rise to a corresponding axiological difference in the intrinsic value of future and past experiences. As experiences move into the past, they lose their intrinsic value for the person. (shrink)

Literary ontology is essentially a phenomenological issue rather than one of epistemology, sociology, or psychology. It is a theory of the phenomenological essence intuited from a sense of beauty, based on the phenomenological ontology of beauty, which puts into brackets the sociohistorical premises and material conditions of aesthetic phenomena. Beauty is the objectified emotion. This is the phenomenological definition of the essence of beauty, which manifests itself on three levels, namely emotion qua selfconsciousness, sense of beauty qua emotion, and sentiment (...) qua sense of beauty. Art on the other hand is the objectification of emotion whose most general and closest manner to humanity is literature and poetry. Poetry is the origin of language and the linguistic essence is a metaphor. Language as the house of being is both thinking and poetry. Literature expresses the essence of art in the most direct way and, in traditional Chinese aesthetic terminology, literature is the language of emotion conveyed by the writer based on his own emotion towards the language of scene. (shrink)

In modern times, academics have used the perspective of political liberty and spiritual freedom to interpret and explain Zhuang Zi’s happy excursion as well as the substance of all his other thoughts. The starting point of the former is the political idea of laissez-faire; the latter involves the unique character of Zhuang Zi’s philosophy on life. But it misses the spiritual deficiency contained in Zhuang Zi, and so it is difficult to respond to criticism from modern liberals. This article argues (...) that it is not quite accurate to use happy excursion to express modern freedom, but the spiritual tradition of happy excursion as a kind of native resource could still serve as a way to introduce the idea of liberalism at the level of a life philosophy based on independence, individual consciousness and the personal conscience and virtues embraced by the happy excursion thought of Zhuang Zi. (shrink)