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)

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)

This paper explores whether MacIntyrean virtue ethics concepts are applicable in non-Western business contexts, specifically in SMEs in Taiwan, a country strongly influenced by the Confucian tradition. It also explores what differences exist between different polities in this respect, and specifically interprets observed differences between the Taiwanese study and previous studies conducted in Europe and Asia. Based on case study research, the findings support the generalizability of the MacIntyrean framework. Drawing on the institutional logics perspective and synthesizing this with MacIntyrean (...) concepts, the paper explains the differences between the studies largely by reference to the Confucian tradition operating at both the micro-level within firms and at the macro-level as a means of harmonizing the potentially competing institutional logics to which firms are subject. The recent weakening of this tradition, however, suggests that increased conflict may characterize the future. (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.

本书主要研究的是心理现象的形式、范围、本质、特征、心身关系、心理内容及其根源等,并对常识心理解释模式和心理学进行哲学反思。.

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)

Houston, Texas, is a major U.S. city with, like many, a growing aging population. The purpose of this study and ultimate book chapter is to explore the views and perceptions of long-term care (LTC) residents, family members and health care providers. Individuals primarily in independent living and group residential settings were interviewed and studied. Questions emphasized the concepts of personal autonomy, dignity, quality and location of care and decision making. Although a small sample of participants were involved, consistency was noted. (...) Keeping the elderly in caring and loving home situations (theirs or family) was most preferred. Personal choice and independence were emphasized by residents, but family members needed to act as advocates. We also noted that the legal system emphasizes family control over individual decision making as competency declines with aging. Optimal personal decision making in the residents' best interest also became more difficult with loss of individual mental capacity. (shrink)

The inference systems proposed for solving SAT are unsound for solving MaxSAT and MinSAT, because they preserve satisfiability but not the minimum and maximum number of clauses that can be falsified, respectively. To address this problem, we first define a clause tableau calculus for MaxSAT and prove its soundness and completeness. We then define a clause tableau calculus for MinSAT and also prove its soundness and completeness. Finally, we define a complete clause tableau calculus for solving both MaxSAT and MinSAT, (...) in that the minimum number of generated empty clauses provides an optimal MaxSAT solution and the maximum number provides an optimal MinSAT solution. (shrink)

서양의 도전적 자연관이 아닌, 동야의 순응하는 자연관을 토대로, 무위자연의 도에서 출발하는 저자 나름의 도치정치사상을 설명했다. 동양의 신 자연혁명의 개요부터 도치정치의 개념과 정워, 도치정치의 대의원 제도의 이론적 근거, 도치정치의 세계정부 제안 등의 내용을 담고 있다. (제1권).

스무살 젊은이들, 인문학의 다양한 모습을 만나다! 서울대학교 인문대학 교수들이 이제 막 인문학에 발을 들여 놓는 스무살 청년들을 위해 직접 쓴 인문학 입문서『스무살, 인문학을 만나다』. 인문학을 둘러싼 사회의 담론들을 보면서 인문학의 성격 및 사회적 역할에 대해 고민해 온 서울대학교 인문대학의 성찰이 낳은 결과물이다. 실제 인문학을 연구하고 교육하고 있는 인문학자들의 다양한 연구 사례와 성과를 알기 쉽게 풀어내, 인문학에 관심을 가진 스무살 전후의 젊은이들이 인문학의 다양한 모습을 직접 접하고 스스로 답을 찾아갈 수 있도록 도와준다. ☞ 북소믈리에 한마디! 총 3부로 구성된 본문은 24편의 글을 (...) 통해 '사람과 인문'에 대해서 논한다. 1부 생성하는 만남에 실린 8개의 글들은 아직 낯설거나 이름만 들었을 뿐 잘 알지 못했던 타인들과의 만남을 통해 인문학에 친숙해지는 장을 제공한다. 2부 너머의 만남에 실린 8개의 글들에서는 정해진 분과학문의 경계를 넘어 확장되는 인문학의 오늘을, 마지막 3부 공명하는 만남에 실린 8편의 글에서는 함께 소통하며 때론 어우러지기도 하고 때론 부딪치기도 하면서 궁극적으로 새로운 고민과 사유를 낳는 인문학의 모습을 만날 수 있다. (shrink)