The bulletin board system (BBS) significantly changed the production and transmission of knowledge in China’s information technology (IT). Launched in 1991, Chinese FidoNet (CFido) provided a virtual space for hobbyists to explore technology-for-fun and aggregated many future Chinese digital entrepreneurs, enabling them to experiment with business models and pursue open-source software with Chinese characters. CFido’s short history (1991–1998) also encapsulates the fast-changing dynamic between knowledge and its social context. CFido participants first perceived the BBS as a utopian “pure land” where (...) grassroots intellectuals could develop software and digital technologies, free from outside interests and interventions. Yet the beginning of government control of cyberspace, the boom of the IT industry and e-commerce, and the transition from the dial-up BBS to the Internet led the CFidoers to diverging positions about amateurs and ultimately brought CFido to an end. (shrink)

Previous research has indicated that frontal midline theta reflects a domain-general cognitive control mechanism of the prefrontal cortex. Brain imaging studies have shown that the inhibition of implicit stereotypes was dependent on this domain-general cognitive control mechanism. Based on this knowledge, the present study investigated the neural oscillatory correlates of implicit gender stereotype control in an extrinsic affective Simon task using electrophysiological methods. Participants in this task conducted verification to white gender names and colored gender traits, and their behavioral response (...) and electroencephalogram were recorded during their performances. As predicted, stereotype-inconsistent trials resulted in reduced response accuracies and slower response times than stereotype-consistent trials. For the event-related potential results, the enhanced performance of stereotype-inconsistent trials was accompanied by an enhanced N400 amplitude but an attenuated late positive potential amplitude. In contrast, early attentional components such as P2 and N2 as well as their amplitudes were impacted by the experimental manipulations and individual differences in gender factors. In addition, based on time–frequency analysis, we found that the enhanced performance of stereotype-inconsistent trials was also accompanied by an event-related synchronization on the frontal theta oscillation. This frontal theta appeared at a late processing stage and persisted across a time window from N400 to late positive potential. Additionally, this enhanced frontal theta effect was not modulated by the experimental manipulations and individual differences in gender factors. Based on these findings, the feature of frontal theta oscillation in the implicit gender stereotype control process was discussed. (shrink)

Previous research has shown that the proactive deprioritization of emotional distractors through the provision of information about the distractors or passive habituation of emotional distractors may attenuate emotion-induced blindness (EIB) in the rapid serial visual presentation stream. However, whether prior memory encoding of emotional distractors could bias the EIB effect remains unknown. To address this question, this study employed a three-phase paradigm integrating an item-method direct forgetting (DF) procedure with a classic EIB procedure. Participants completed a memory coding phase to (...) either remember or forget negative pictures, then performed an intermediate phase of the EIB test, and finally finished a recognition test. Critically, the same to-be-forgotten (TBF) and to-be-remembered (TBR) negative pictures in the memory learning phase were used as emotional distractors in the intermediate EIB test. The results replicated the typical DF effect by showing higher recognition accuracies for TBR pictures compared to those for TBF pictures. More importantly, the TBF negative distractors attenuated the EIB effect compared to the TBR negative distractors, but showed a comparable EIB effect as the novel negative distractors. These findings indicate that prior memory encoding manipulations of negative distractors could bias subsequent EIB effects, providing an important approach to modulate the EIB effect. (shrink)

Ruyu HungNational Chiayi UniversityThis collective writing is intended to portray the contour of philosophy of education in contemporary Taiwan, resounding many beautiful counterparts in EPAT (Bies...

Education is so strongly emphasized in the Chinese culture that academic success is widely regarded as the only indicator of success, while too much physical activity is often discouraged because it drains energy and affects academic concentration. This study investigated the relations among academic achievement, self?esteem, school conduct and physical activity level. The participants were 333 Chinese pre?adolescents (aged 8?12) in Hong Kong. Examination results and conduct grades were obtained from the school records. Global self?esteem was measured with the Physical (...) self?description questionnaire (PSDQ), while physical activity patterns of the children were assessed with the Physical activity questionnaire for children (PAQ?C). Results showed that high academic achievers consistently attained better school conduct marks. However, physical activity level was quite an independent entity that was related neither to academic achievement nor school conduct. Furthermore, regression analyses showed that only academically high?achieving boys and physically active boys had higher self?esteem. (shrink)

This paper analyzes the ‘Theory of Inverse Numbers’ that appears in Chapter 3 of the “Shuogua zhuan” 說卦傳 in the I Ching and seeks to apply the findings to the Yi studies of Cheng Yi. The Yi studies of Shao Yong, Zhu Xi, and Cheng Yi are generally explained in the categories of Xiangshu(Image-Number) Yi studies and Yili(Meaning-Principle) Yi studies. However, upon analyzing the ‘Theory of Inverse Numbers’ as a theory representing numbers of principles, it is evident that the framework (...) of this theory is also reflected in Cheng Yi’s Yi studies. The analysis of the ‘Theory of Inverse Numbers’ was conducted through the interpretations of Shao Yong and Zhu Xi, proposing the concept of the ‘Theory of Inverse Numbers’ as a Yi interpretation framework that accounts for what has already occurred [yisheng 已生] and what has not yet occurred [weisheng 未生]. By applying the Yi interpretation framework of what has arisen and what has not, which was developed through the explanations of Shao Yong and Zhu Xi, to Cheng Yi’s Yi studies, it is revealed that even though Cheng Yi does not directly mention Chapter 3 of the “Shuogua zhuan,” the narrative framework of Yichuan Yizhuan 伊川易傳 can be well elucidated by the ‘Theory of Inverse Numbers.’ Accordingly, it suggests that viewing Cheng Yi’s Yi studies merely as a dichotomy of meaning-principle and image-number is limited, and that the concept of Xiangshu Yi is inherent in Cheng Yi’s Yi studies. In other words, the ‘Theory of Inverse Numbers’ as a theory of principle-representing numbers originating from Shao Yong is inherent throughout Cheng Yi’s interpretation of the I Ching as a framework of Yi interpretation for what has arisen and what has not, and this was systematized as the ‘Theory of Inverse Numbers’ by Zhu Xi. (shrink)

Yu Sung-jo’s Daehakjam was greatly influenced by Kwon-Geun’s Iphak doseol, and his Seongli yeonwon chwaryo actively utilized Cheng Fuxin’s Sishu zhangtu, etc. In Zhuzi, the heart-mind is synchronically explained to be composed of li and qi and diachronically encompasses xing and qing. Yu Sung-jo understood heart-mind in the perspective of mingde 明德 as a whole, meaning that the heart-mind in reality is only a state that has not fully maintained its mingde, and its essence is the same as (...) mingde. All living beings have heart-mind, but the characteristics of the human mind are specifically called mingde. The heaven is composed of li and qi, and all things created by the heaven is originally composed of the same li and qi, and among them, the heart-mind of human is more clever than any other, and xuling bumei 虛靈不昧 that only human possesses is called mingde, which is also called benxin. When it is said that the heart-mind is composed of xing and qizhi, there is an inherent commonality in the disposition that constitutes human’s mingde that distinguishes it from other living beings. However, qizhi of each person is different, and thus the state of mingde varies greatly. Yu Sung-jo emphasized the view of dividing xing into benranzhixing 本然之性 and qizhizhixing 氣質之性, and established the theory that the origin of the Four Sprouts is benranzhixing and the origin of the Seven Emotions is qizhizhixing. Yu Sung-jo also established a way of explaining both the Four Sprouts and the Seven Emotions in a way that combines li and qi. Yu Sung-jo’s academic system contributed greatly to shaping the common sense view of Zhuzi in later generations through the education at Sungkyunkwan, and may have had some influence on Toegye’s theory of Four Sprouts and Seven Emotions. (shrink)

宋代 道學者들은 우주의 존재론적 시원을 밝히고 그것이 인간과 사회의 가치적ㆍ존재적 근원임을 밝힘으로써, 유가 윤리의 근거를 확보하고자 했다. 이러한 시도의 중심이 바로 ‘太極’론이며, 그 완성은 남송의 朱熹에게서 이루어졌다. 그러나 兩宋 도학의 전통에서 핵심적인 위치를 차지하는 程頤는 한 번도 태극 개념을 사용하지 않았다. 현전하는 『정씨역전』의 「易序」에서 딱 한 번 언급되고 있으나, 이 역시 그의 저작이 아니고 그의 제자인 周行己의 저작으로 판단된다. 정이는 주돈이의 태극 개념을 氣로 이해한 듯하다. 그는 장재의 太虛 개념을 비판하듯 주돈이의 태극 개념을 받아들이지 않고, 그 대신에 ‘理’ 개념을 제시하였다. (...) 理는 존재적 차원에서의 所以然이며 가치적 차원에서의 所當然이다. 이러한 정이의 理 개념은 그대로 주희에게 계승되어 주돈이의 태극 개념과 연결된다. 따라서 정이가 비록 태극 개념을 사용하지 않았다 하더라도, 송대 도학자들의 존재와 가치를 연결시킴으로써 유가 윤리의 근거를 확보하려고 했던 시도의 전통에서 빼놓을 수 없는 위상을 점한다고 하겠다. (shrink)

"A major transformation in thought took place during the Southern Sung (1127-1279). A new version of Confucian teaching, Tao-hsueh Confucianism (what modern scholars sometimes refer to as Neo-Confucianism), became state orthodoxy, a privileged status which it retained until the twentieth century." "Existing studies of the new Confucianism generally depict a single line of development to and from Chu Hsi (1130-1200), the greatest theoretician of the tradition. In this study of unprecedented scope, however, Hoyt Cleveland Tillman offers an integrated intellectual (...) history of the development of Tao-hsueh Confucianism which for the first time places Chu Hsi within the context of his contemporaries. Tillman's methodological strategy allows a rich, complex picture of the Tao-hsueh movement to emerge - one that is sure to transform the field of Sung Confucianism." "To reconstruct the evolution of the Tao-hsueh group, Tillman studies a number of Confucians from four distinct periods, reflecting the basic diversity that existed among them. His discussion is deeply grounded in political and philosophical history and in research on the social networks that joined the members of the Tao-hsueh group. Within this framework, he provides a vivid account of the changing scope of the movement, tracing its development into a "fellowship" and at times a political faction and demonstrating its movement from diversity to gradually increasing exclusiveness, particularly under the influence of Chu Hsi. Close attention is given to confrontational writings and debates within the group, which covered such issues as humaneness, the function of the mind, uses of the Book of Changes, social welfare programs, teaching methods, expediency, and the grounds for knowledge and authority." "A superbly erudite work, Confucian Discourse and Chu Hsi's Ascendancy is an invaluable contribution to the study of the history of Confucian thought in China."--BOOK JACKET.Title Summary field provided by Blackwell North America, Inc. All Rights Reserved. (shrink)

In this volume Donald Munro, author of important studies on early and contemporary China, provides a critical analysis of the doctrines of the Sung Neo-Confucian philosopher Chu Hsi (1130-1200). For nearly six centuries Confucian orthodoxy was based on Chu Hsi's commentaries on Confucian classics. These commentaries were the core of the curriculum studied by candidates for the civil service in China until 1905 and provided guidelines both for personal behavior and for official policy. Munro finds the key to the (...) complexities of Chu Hsi's thought in his mode of discourse: the structural images of family, stream of water, mirror, body, plant, and ruler. Furthermore, he discloses the basic framework of Chu Hsi's ethics and the theory of human nature that is provided by these illustrative images. As revealed by Munro, Chu Hsi's thought is polarized between family duty and a broader altruism and between obedience to external authority and self-discovery of moral truth. To understand these tensions moves us toward clarifying the meaning of each idea in the sets. The interplay of these ideas, selectively emphasized over time by later Confucians, is a background for explaining modern Chinese thought. In it, among other things, Confucianism and Marxism-Leninism co-exist. Originally published in 1988. The Princeton Legacy Library uses the latest print-on-demand technology to again make available previously out-of-print books from the distinguished backlist of Princeton University Press. These editions preserve the original texts of these important books while presenting them in durable paperback and hardcover editions. The goal of the Princeton Legacy Library is to vastly increase access to the rich scholarly heritage found in the thousands of books published by Princeton University Press since its founding in 1905. (shrink)

The I Ching, or Book of Changes, has been one of the two or three most influential books in the Chinese canon. It has been used by people on all levels of society, both as a method of divination and as a source of essential ideas about the nature of heaven, earth, and humankind. During the eleventh and twelfth centuries, Sung dynasty literati turned to it for guidance in their fundamental reworking of the classical traditions. This book explores how (...) four leading thinkers--Su Shih, Shao Yung, Ch'eng I, and Chu Hsi--applied the I Ching to these projects. These four men used the Book of Changes in strikingly different ways. Yet each claimed to find in it a sure foundation for human values. Their work established not only new meanings for the text but also new models for governance and moral philosophy that would be debated throughout the next thousand years of Chinese intellectual history. By focusing on their uses of the I Ching, this study casts a unique light on the complex continuity-within-change and rich diversity of Sung culture. Originally published in 1990. The Princeton Legacy Library uses the latest print-on-demand technology to again make available previously out-of-print books from the distinguished backlist of Princeton University Press. These editions preserve the original texts of these important books while presenting them in durable paperback and hardcover editions. The goal of the Princeton Legacy Library is to vastly increase access to the rich scholarly heritage found in the thousands of books published by Princeton University Press since its founding in 1905. (shrink)

I intend to trace the original meaning of "unifying two into one" as it is treated in the Tung-hsi chün. The phrase "unifying two into one" appears in the chapter entitled "The Three Verifications" [San cheng] of Fang I-chih's most representative work, the Tung-hsi chün. I am not very familiar with this book, and feel that there are still many places which I do not understand even though I have read it several times. Nonetheless, the philosophical system of the Tung-hsi (...) chün is relatively clear, and if we try to place the notion "unifying two into one" in the whole context of this book, we then can decipher its original meaning and some of its real ideas. I now present my personal opinion about this book to our comrades for their reference. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Reviewed by:Understanding Confucian Philosophy: Classical and Sung-MingChenyang LiUnderstanding Confucian Philosophy: Classical and Sung-Ming. By Shu-hsien Liu. Westport and London: Praeger, 1998. Pp. xii + 273.Understanding Confucian Philosophy: Classical and Sung-Ming, by Shu-hsien Liu, a leading contemporary Neo-Confucian scholar, aims to present the Confucian tradition [End Page 312] from a contemporary Neo-Confucian perspective and purports to provide some background clues to what has led to the Third (...) Epoch of Confucianism, that is, the emergence of the contemporary Neo-Confucian movement.As its title suggests, the book is divided into two parts. Part 1 deals with Classical Confucianism, and part 2 is a study of Sung-Ming Confucian philosophy. The Classical period begins with an informative chapter on the historical background to the emergence of Confucian philosophy, which is particularly useful if the book is to be used as a university-level text. The historical chapter is followed by chapters on Confucius (Kong Zi), Mencius (Meng Zi), The Great Learning and The Doctrine of the Mean, and the Book of Changes. Part 1 ends with a chapter on the transformation of Confucianism since the Han dynasty. Compared with similar books on Confucian philosophy, the chapter on Confucius appears sketchy, but its treatment of Confucius' central concept, jen (ren), is first-rate, clear, and insightful. The chapter on Mencius is more elaborate. It surveys virtually every key concept of Mencius' philosophy. As with similar works by Chinese scholars, the sheer number of quotations in this chapter may appear excessive to Western readers. Hsün Tzu (Xun Zi), another key classical Confucian philosopher, is only mentioned in passing, although this is not surprising in a book written from a Neo-Confucian perspective; in the Neo Confucian tradition Hsün Tzu is considered unorthodox.The chapter on the Book of Changes is a breath of fresh air in that it has adopted a developmental point of view. The author argues that there are four layers of meaning in the work: it offers a system of mystical symbolism, a system of rational/natural symbolism, a system of cosmological symbolism, and finally a system of ethics/metaphysical symbolism. Professor Liu says of the four systems, "each one succeed[s] the other and yet interpenetrate[s] the other" (p. 74). Overall, Classical Confucianism is analyzed according to three inseparable aspects—spiritual, political, and popular—which define the heritage as well as the burden of this tradition.At first I was a bit surprised to see that the chapter on "The Characteristics and Contemporary Significance of Sung-Ming Neo-Confucian Philosophy" is at the beginning, not at the end, of part 2 on Sung-Ming Neo-Confucian philosophy. But it turns out that this chapter contains a brief survey of some major Neo-Confucian philosophers of the period and serves well as an introduction to part 2. Recognizing Chu Hsi's (Zhu Xi) contribution to the movement of the Second Epoch, Liu spends two chapters out of six on this great Sung philosopher. The chapter on Wang Yang-ming aims "to destroy the myth once and for all that there is no discrepancy between Lu [Hsiang-shan] and Wang and that there is not a close relationship between Wang and Chu [Hsi]" (p. 198). This goes against a widespread (mis)conception that Wang and Chu represent two distinct lines of Neo-Confucianism.Part 2 ends with a chapter on Huang Tsung-hsi (Huang Zongxi), arguably the most liberal of all Sung-Ming Neo-Confucian philosophers. Liu regards Huang as the culmination of an unfinished Sung-Ming Neo-Confucian philosophical tradition, from which the contemporary Neo-Confucian movement should take up the cause. Altogether, part 2 is not as systematic in introducing Sung-Ming Neo-Confucian philosophy as is part 1 on Classical Confucianism. [End Page 313]As a synthesis of various articles previously published by the author over a twenty-five-year period, the book bears both the strengths and the weaknesses of works of this kind: there are in-depth studies focused on specific topics of particular interest in the Neo-Confucian movement, but there is occasionally a lack of smooth transition from one chapter to another or... (shrink)

Buddhism became established as a state religion in Korea during the sixth century, and was able to maintain that status with relatively little opposition throughout the Unified Silla and Koryô periods. However, at the end of the Koryô, the Buddhist establishment ended up in a serious confrontation with a rising Korean Neo Confucian polemical movement, a confrontation in which it would end up being the clear loser. The nature of the developing Neo Confucian polemic was twofold. The first aspect was (...) an outcry against the economic privileges and excessive government influence of the Buddhist church. The second was a philosophical/religious opposition to Buddhist doctrine and practice, which had developed out of the writings of the Sung Neo Confucian architects, most important of whom were the two Ch'eng brothers and Chu Hsi. (shrink)

This book explains the general intellectual climate of the early Ch'ing period, and the political and cultural characteristics of the Ch'ing regime at the time. Professor Huang brings to life the book's central characters, Li Fu and the three great emperors - K'ang-hsi, Yung-cheng, and Chien-lung - whom he served. Although the author's main concern is to explain the contributions of Li Fu to the Lu-Wang school of Confucianism, he also gives a clearly written account of the Lu-Wang and Ch'eng-Chu (...) schools from the twelfth century to the eighteenth. In a clear, succinct style, Huang explains the historical differences between the Ch'eng-Chu and Lu-Wang schools without sacrificing the subtleties of either. The book culminates in a discussion of the hero-emperor K'ang-hsi's appropriation of the 'Tradition of the Way' from his intellectual officials, which denied them their traditional role as moral censors and critics of the emperor's exercise of authority. (shrink)

This study examined the relationships of perceived ethical leadership, workplace jealousy, and organizational citizenship behaviors directed at individuals and organizations. Survey responses were collected from 491 employee-coworker pairs from 33 hospitals in Taiwan. The employees provided assessments of their perceived ethical leadership and the workplace jealousy they experienced, while the coworkers provided information about the employees’ OCBI and OCBO. In the hypotheses testing, perceived ethical leadership was found to be negatively related to employees’ workplace jealousy and jealousy was negatively related (...) to their OCBI and OCBO. Workplace jealousy partially mediated the effect of ethical leadership on OCBI and OCBO. In addition, perceived ethical leadership was found to have a moderation effect on the jealousy-OCBI/ocbo relationship. This study contributes to the literature of ethical leadership as well as to the literature of OCB by relating workplace jealousy to OCB and by making sense of the effects of ethical leadership on OCB through the mediation of jealousy and through the moderation of ethical leadership on the jealousy-OCB relationship. (shrink)

Most complex real systems are found to have multiple layers of connectivity and required to be modelled as multiplex networks. One of the extremely critical problems is to reduce the congestion and enhance the transfer capacity, especially in real communication networks with a big data environment. A novel and effective strategy to improve traffic and control congestion is proposed by adding edges according to their weights which are defined by the topology structural properties. Furthermore, which layer is more effective when (...) our strategy is applied is discussed based on its topology structure. Adding edges between nodes whose product of multiplex network betweenness is the highest is confirmed to be more effective, particularly in the layer with stronger community structure. Simulation experiments on both computer-generated and real-world networks demonstrate that our strategy can enhance the transfer capacity of multiplex networks significantly, which is in good agreement with our analysis. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Reviewed by:Opening a Mountain: Kōans of the Zen MastersDale S. WrightOpening a Mountain: Kōans of the Zen Masters. By Steven Heine. Oxford: Oxford University Press, 2002. Pp. xiv + 200. Hardcover $25.00. Paper $17.95.On the beautifully designed cover of Steven Heine's Opening a Mountain: Kōans of the Zen Masters, we gaze at one of the masterworks of Chinese painting, Kuo Hsi's Early Spring, painted in the late eleventh century (...) at what may have been the pinnacle of the Chinese Zen monastic tradition. Allowing our eyes to wander up, down, and across this truly great work, we spot the curved roof of a Buddhist monastery gorgeously nestled in a rugged valley halfway up a towering, mist-covered mountain. No image could more adequately capture the mystique that Chinese Zen monasticism attained in that era and has continued to cultivate into the modern period. Steven Heine's new book masterfully communicates the aura of Zen in those times by highlighting a segment of kōan literature that features the work of Zen masters in "opening a mountain." While it is clear that the mountain in this phrase is really a Zen monastery, and that this phrase became a standard way to refer to the initiation of a new monastery, Heine unravels this act of opening by detailing the enormously interesting historical/cultural tradition behind it.Long before the emergence of the Zen or even the Buddhist tradition in China, mountains symbolized numinous, spiritual power. Early Taoists had already used the image of the mountain as a metaphor of mysterious, otherworldly reality. Chinese [End Page 194] popular tradition pictured the deities residing at these far-off and little-known elevations. Buddhists continued to capitalize on images like this until literature valorizing the T'ang and Sung dynasty Zen masters brought them to their current cultural position. Climbing a mountain, and dwelling there, required the utmost mental and spiritual discipline. Residing in that lofty sphere, one attained a vision of the world that in its depth and breadth trumped any understanding that could be attained in the world below. The mountain recluse and the enigmatic Zen master who drew disciples into remote mountainous regions for mental or spiritual training is by now one of the best known, most powerful images in the world. It is quite understandable that the great Zen masters would "open" their monastic training centers in the kind of setting depicted in Heine's reconstruction of the idea of the mountain in Chinese history.What Heine's analysis makes clear, though, is that there is much more to the act of "opening" than we have hitherto assumed. Prior to the movement of Buddhist monasteries into these remote areas there existed a largely oral tradition concerning enigmatic mountain recluses who, like the legendary Taoist Lao-tzu, had withdrawn from the world in the quest for profound spiritual vision. Popular images of these visionaries were widespread throughout China in the medieval period, and no parallel to them existed in the staid, scholarly world of Buddhist monasticism. The movement of monastic Buddhism into that domain, therefore, necessitated a conflict and melding of images, and the terms in which this ideological battle would take place would not be derived from the rarified philosophical and textual traditions that had made Buddhism so impressive to earlier generations of Chinese converts. Instead, Zen masters would compete for popular recognition in south-central China in terms that were familiar to the residents of that area, namely of magical powers, demons, local deities, and the visions, apparitions, and exorcisms that supported that premodern metaphysical world.The innovation of Opening a Mountain is that, while not denying what Heine calls the "conventional understanding" of the kōan tradition, which has been communicated in largely modern, demythologized, psychological images, the book undertakes the study of kōan literature by being particularly attentive to these clear representations of the extent to which Zen was born and cultivated in a premodern world. Opening new territory in Zen kōan studies, Heine works his way back into the medieval Chinese mentality that would have set the context for the emergence of the kōan tradition... (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Reviewed by:Meeting of Minds: Intellectual and Religious Interaction in East Asian Traditions of ThoughtDeborah SommerMeeting of Minds: Intellectual and Religious Interaction in East Asian Traditions of Thought. Edited by Irene Bloom and Joshua A. Fogel. New York: Columbia University Press, 1997. Pp. 391.Meeting of Minds: Intellectual and Religious Interaction in East Asian Traditions of Thought, a volume of eleven essays written in honor of Wing-tsit Chan and William Theodore (...) de Bary, proposes to explore how Confucian and Neo-Confucian traditions have responded to and have influenced other traditions (Buddhist, Taoist, folk, Japanese nativist, and so on) in China and Japan. The essays are arranged first geographically (seven articles on China precede four on Japan) and then roughly chronologically. All essays, save one, describe Sung or post-Sung developments. A few sentences per essay must suffice in this review.Irene Bloom's "Three Visions of Jen" is the only essay on the classical period. Informed especially by Wing-tsit Chan's work on jen and shaped by Sung and later notions of the transmission of the way, the essay examines the notion of jen in the Analects, the Mencius, and Chu Hsi's "Jen shuo" (Discussion of jen), succinctly [End Page 318] emphasizing the significant differences of perspective therein. Nodding to the book's larger intent of examining intellectual interactions with other traditions, some attention is given in the conclusion to comparisons with the Mohist, Yangist, and Ch'an traditions. Rodney Taylor's "Chu Hsi on Meditation" is also deeply indebted to Wing-tsit Chan and starts by resurveying much terrain already explored in Chan's 1989 "Chu Hsi and Quiet-Sitting" (in Chu Hsi: New Studies, published by University of Hawai'i Press). Taylor enlarges upon Chan's work especially in his discussion of Chu Hsi's practices of breath-control techniques to improve health. In keeping with the larger direction of the book, Taylor contrasts Chu's emphasis on quiet sitting as a support for study with the different spiritual goals of Ch'an Buddhism.Patricia Ebrey's "Sung Neo-Confucian Views on Geomancy" examines a topic that is seldom encountered in American scholarship: the attitudes of such figures as Ssu-ma Kuang, Ch'eng I, Chu Hsi, and Ts'ai Yan-ting toward popular practices governing the placement of graves. Ebrey outlines the views of those who, as it were, are "for" or "against" geomancy (Chu and Ts'ai took geomancy seriously, although Ssu-ma and Ch'eng viewed it with apprehension) but also provides textual evidence that allows one to see the grayer areas between support for, and condemnation of, feng shui and other arts. Julia Ching's "Chu Hsi and Taoism" considers Chu's interpretations of such classical texts as the I ching, Lao Tzu, Chuang Tzu, and Ch'u tzu and also assays his commentaries on such later texts as the Ts'an-t'ung-ch'i (an alchemical text Chu commented on with the assistance of Ts'ai Yan-ting) and the Yin-fu-ching (a commentary that Ching concludes is most likely not Chu's work). She also explores in some detail the specifics of Chu's regimen of breathing practices.Moving from specific thinkers of the Sung to general developments in the Ming and Ch'ing dynasties, Chn-fang Y's "The Cult of Kuan-yin in Ming-Ch'ing China: A Case of Confucianization of Buddhism?" describes how the cult of Kuan-yin served the aims of Confucian family values and facilitated the realization of women's domestic expectations of filiality and fertility. Y explores the little-studied practice of ke-ku, or the cutting off of one's flesh to feed another, and relates Kuan-yin's role as a protector of those who engage in such filial excisions.Koichi Shinohara's "Ta-hui's Instructions to Tseng K'ai: Buddhist 'Freedom' in the Neo-Confucian Context" returns to the Sung but continues the focus on Buddhism, finding an example of Buddhist-Confucian interaction in the religious instruction given by the monk Ta-hui to a vice minister of rites. But what is particularly Confucian about minister Tseng K'ai's interest in Buddhism? The... (shrink)

Individuals in depressed status respond abnormally to reward stimuli, but the neural processes involved remain unclear. Whether this neural response affects subsequent cognitive processing activities remains to be explored. In the current study, participants, screened as depressed status individuals and healthy individuals by Beck Depression Inventory and Hospital Anxiety Depression Scale, performed both a door task and a cognitive task. Specifically, in each trial, they selected one from two identical doors based on the expectations of rewards and punishments and received (...) the rewarded or punished feedback, and then they performed a cognitive task in which they judged the correctness of a math equation. The neural responses of their choice in the door task were recorded. The results showed that when the two groups received punished feedback, their accuracy was significantly higher than they received rewarded feedback. Compared with the healthy group, the depressed status group spent more time completing cognitive tasks. Analysis of electroencephalography data showed that the amplitude of RewP induced by rewarded feedback was larger than that induced by punished feedback, and the amplitude of RewP and fb-P3 induced by the depressed status group was smaller than that of the healthy group. The results of an order analysis showed that the main effects of group variable in fb-P3 and RewP appeared in the second half of the data, and the main effect of feedback type in RewP appeared in the first half of the data. The results showed that the neural response of individuals in depressed status to reward and punishment stimuli was weakened compared with healthy individuals and affected the subsequent cognitive processing to some extent. The effect of feedback appeared in the early stage and gradually decreased. The neural response of individuals in depressed status had a cumulative effect, and the differences appeared in the later stage. The results of this study support the emotional situation insensitive hypothesis, that is, individuals in depressed status are less sensitive to reward and punishment than healthy individuals. (shrink)