Traditional mental health models focus on psychopathological symptoms. In contrast, a dual-factor model of mental health integrates psychopathology and subjective well-being into a mental health continuum, and it is adjustment and supplement for traditional mental health research paradigm. The present study explores the applicability of a dual-factor model of mental health in mental health screening of Chinese college students. To assess mental health statuses of 2,065 college students, we used Flourishing Scale Chinese Version, Satisfaction With Life Scale, the seven-item Patient (...) Health Questionnaire, the Mental Health Continuum–Short Form, and Purpose in Life Test–Short Form. Results showed that the dual-factor model of mental health has a good fit index. Also, a feasible screening scale was addressed. The results indicate the importance of addressing both subjective well-being and psychopathology in evaluating mental health screening of college students. (shrink)

A potencialidade na filosofia da educação antiga e medieval 1 Resumo: O texto aborda a potencialidade, na filosofia da educação antiga e medieval, como a capacidade de aperfeiçoamento da razão. A noção de paideia conduz essa reflexão, uma vez que perpassa o pensamento educacional desde a antiguidade clássica até a baixa Idade Média. Essa continuidade explicita a tradição da formação integral do homem que considerava os aspectos morais e políticos como uma totalidade indissociável. O encaminhamento teórico segue a concepção de (...) História Social de Braudel (1902-1985), já que o foco é a compreensão da herança teológica e filosófica, que exprime os fundamentos da educação. Para refletir sobre esse legado do conhecimento, três momentos foram estudados: a paideia grega na perspectiva aristotélica e platônica; a patrística, por meio do entendimento de Clemente de Alexandria (150-215 d.C.) e de Agostinho de Hipona (354-430 d.C.); e a escolástica, analisada nas concepções de Hugo de São Vítor (1096-1141) e Tomás de Aquino (1225-1274). Assim, nos autores apresentados, há a permanência da compreensão de que o aperfeiçoamento da razão significava a transformação em ato da potência essencial do homem: a razão. A principal finalidade da educação, portanto, era a formação da consciência de cada pessoa, pois entendia-se que esse era o principal meio para o êxito da vida em comum. Palavras-chave: Filosofia da Educação; Potencialidade; Paideia; Patrística; Escolástica. Potentiality in the philosophy of ancient and medieval education Abstract: The text addresses the potentiality, in the philosophy of ancient and medieval education, as the ability to improve reason. The notion of paideia guides this reflection since it pervades educational thought from classical antiquity to the low Middle Ages. This continuity explains the tradition of the integral formation of man which considered the moral and political aspects as an inseparable totality. The theoretical approach follows Braudel’s conception of Social History since the focus is on understanding the theological and philosophical heritage, which expresses the fundamentals of education. To reflect on this legacy of knowledge, three periods were studied: the Greek paideia in the Aristotelian and Platonic perspective; patristic, through the understanding of Clement of Alexandria and Augustine of Hippo; and scholasticism, analysed in the conceptions of Hugh of Saint Victor and Thomas Aquinas. Thus, there is a continuing understanding in the authors presented that the improvement of reason meant the actualization of man's essential potency: reason. The main purpose of education was the formation of the conscience of each person, as it was understood that this was the main means for the success of life in common. Key words: Philosophy of education; Potentiality; Paideia; Patristic; Scholastic. Potencialidad en la filosofía de la educación antigua y medieval Resumen: El texto aborda la potencialidad en la filosofía de la educación antigua y medieval, como capacidad para mejorar la razón. La noción de paideia orienta esta reflexión ya que impregna el pensamiento educativo desde la antigüedad hasta la baja Edad Media. Esta continuidad explica la tradición de la formación integral del hombre que consideraba los aspectos morales y políticos como una totalidad. El enfoque teórico sigue la concepción de Braudel de Historia Social, ya que el enfoque está en la comprensión de la herencia teológica y filosófica, que expresa los fundamentos de la educación. Por tanto, se estudiaron tres períodos: la paideia griega en la perspectiva aristotélica y platónica; la patrística, a través del entendimiento de Clemente de Alejandría y Agustín de Hipona; y escolasticismo, analizado en las concepciones de Hugo de San Víctor y Tomás de Aquino. Por lo tanto, existe un entendimiento continuo en los autores presentados de que la mejora de la razón significó la actualización de lo potencial del hombre: la razón. El propósito principal de la educación era la formación de la conciencia de cada persona, pues se entendía que este era el principal medio para el éxito de la vida comunitaria. Palabras-clave: Filosofía de la educación; Potencialidad; Paideia; Patrística; Escolástica. Data de registro: 22/04/2021 Data de aceite: 22/09/2021 1 Artigo desenvolvido com base na tese Hábito e subjetividade na educação: aproximações entre Aristóteles, Tomás de Aquino e a neurociência, defendida por Lais Boveto, orientada por Terezinha Oliveira. Pesquisa com bolsa doutorado CAPES. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Political AuthorityThe Two Wheels of the DharmaWhalen Lai“The twin wheels of the dharma The two wings of the dove”The twin wheels of the dharma, one of power and the other of righteousness, is the classic metaphor in the Buddhist view of the state and the saṅgha. We will first register the distinction of that metaphor by going back to its historical roots, showing how and why it is more (...) meaningful for Buddhists than for Hindus. Then we will map its structural growth sociologically, weigh its overall strengths and weaknesses, and consider other Buddhist options for civil order and interstate relationships. Finally we will examine the price of modernity and the crisis of authority that Buddhist culture faces.Toward a Genealogy of the Twin WheelsThe legend of the Buddha is by now well known. Prince Siddhārtha left family and home, and renounced the kingdom and the world. He had seen the inevitability of suffering. He vowed to find its cause to eliminate that result. After his enlightenment, he reflected upon releasing that path to the world. When the Buddha so taught the Four Noble Truths and the Noble Eightfold Path to his old companions at Benares, tradition then remembers that as the Buddha “turning the wheel of dharma.” The wheel (cakra) is a metaphor; it refers to the wheel of a sun chariot and is now on the national flag of India. That cosmic wheel has rolled on since time immemorial; as saṃsāra, it has been endless suffering. That is, until the Buddha so turned the sun wheel anew, marking it possible for the first time end that cycle and point the way to nirvāṇic liberation. History was so changed with that act of the Buddha at Benares. Mankind turned a corner. Christianity sees the event on the cross to be, likewise, a break in time. History as we know it had ended. The end time, the eschatological kingdom with its promise of a new heaven and a new earth, have dawned. The price of Adam’s sin was death. Christ’s resurrection turned that around.In Buddhism, the normal course of life and death (rebirth: saṃsāra) also ended [End Page 171] with the Buddha’s enlightenment under the Bodhi tree. The path to nirvāṇa was open. The city of nirvāṇa is in sight. Or as a Buddhist miracle would tell it, the water of the Ganges flowed backward in response to an act of truth (satyāgraha).The event at Benares when the Buddha turned the wheel of dharma anew may be a major inspiration for the ideology of the twin wheels. In general, Hinduism needs only to presume one wheel; it does not count a second. Although Hinduism knows its share of renunciation and liberation (mokṣa), the Brahmanical system set down by the Vedas is committed to safeguarding the sanctity of the caste system. It can absorb mokṣa under the larger law for its varṇāśramadharma. The renunciation is ideally the last station in life, coming after formal retirement from active household duties, and well approaching old age and a good time for learning how to transcend it. Buddhism challenged the caste system by setting up the saṅgha, a new Buddhist community. Hinduism lacks that call for reconstituting society. It does not know the “saṅgha and state” tension that Buddhists know like Christians would the tension between church and state. In the end, the Vedānta philosophy in Hinduism does not postulate that tension. The ātman-brahman identity of self and universe is inherently monistic.This is not to say Hindus do not face a basic conflict between two contrary worlds. It does but it solves it differently. The tragic dilemma in the Bhagavadgītā is that Arjuna, who came to embrace nonviolence like a Buddhist or a Jain would, was eventually persuaded to fight, namely, to perform his caste duty of being a warrior, ready to kill and be killed. That, in a Greek tragic term, is the dike of some cosmic dharma wheel. Oedipus Rex, in the end, must bow to his fate and lot... (shrink)

It is proposed here that the Confucian li, norms of appropriate behavior, be understood as part of the dynamic process of moral self-cultivation. Within this framework li are multidimensional, as they have different functions at different stages in the cultivation process. This novel interpretation refocuses the issue regarding the flexibility of li, a topic that is still being debated by scholars. The significance of this proposal is not restricted to a new understanding of li. Key features of the various stages (...) of moral development in Confucian thought are also articulated. This account presents the picture of a Confucian paradigmatic person as critically self-aware and ethically sensitive. (shrink)

This paper is a preliminary study of Bhāviveka’s Svātantrika-Mādhyamika justifications for taking non-existent things as the subject of an inference, based on his Dacheng Zhangzhen Lun. Bhāviveka’s treatment of inference is similar to that of Dignāga in that the subject is required to be existent. Bhāviveka also holds that, in a conventional sense, words refer to universals and to the existent entities that possess them, while the two are cognised together. However, in his inference for the unreality of unconditioned things, (...) he likens these things to a sky-flower that never arises and is unreal even conventionally. This paper first demonstrates how taking unconditioned things as the subject of an inference can be problematic for Bhāviveka. Then, it discusses Bhāviveka’s attempts to address the problems by subsuming the unconditioned things under the domain of conventional reality. The paper concludes that these attempts show his flexibility in terms of what is taken as conventionally real. (shrink)

Background: In health, ethics is an essential aspect of practice and care and guarantees a better quality of life for patients and their caregivers. Objective: To outline a conceptual analysis of quality of life and ethics, identifying attributes, contexts and magnitudes for health. Method: A qualitative design about quality of life and ethics in health, considering the evolutionary approach in order to analyse the concept. To collect the data, a search was done using the keywords ethic*, quality of life and (...) health. After, in total, 152 studies were found, finalizing seven relevant studies for the proposed concept analysis. Findings and discussion: Of seven studies analysed, their main results were shown by means of antecedents, consequences and attributes of the concepts. The three final attributes that synthesize the concept of quality of life and ethics in health were highlighted: Ethics dilemmas and quality of life; Human ethics and quality of life; and Ethics of care and quality of life. In fact, the attributes and context clearly reveal that ethics and quality of life influence the ability to solve ethical dilemmas, guarantee human ethics in healthcare and impact ethics in healthcare for the production of effective health policies and care that encompasses professional quality of life as well. Conclusion: The magnitude of ethical knowledge in each professional discipline permits cultivating a solidary attitude and developing the willingness to improve healthcare. The right to access, dignity and respect in care delivery are rooted in behaviours and are spontaneously applied in practice to the extent that they play an ethical role. (shrink)

Many viral and cellular mRNA species contain a leader sequence derived from a distant upstream site on the same gene by a process of RNA splicing. This process usually involves either nuclear functions or self‐splicing of RNA molecules. Coronavirus, a cytoplasmic RNA virus, unfolds yet another mechanism of joining RNA, which involves the use of a free leader RNA molecule. This molecule is synthesized and dissociates from the template RNA, and subsequently reassociates with the template RNA at down‐stream initiation sites (...) of subgenomic mRNAs to serve as the primer for transcription. This leader‐primed transcriptional process thus generates viral mRNAs with a fused leader sequence. A similar mechanism might also operate in the mRNA transcription of African trypanosomes. (shrink)

In Daoist philosophy, the self is understood as an individual interdependent with others, and situated within a broader environment. Within this framework, the concept ziran is frequently understood in terms of naturalness or nature while wuwei is explained in terms of non-oppressive government. In many existing accounts, little is done to connect these two key Daoist concepts. Here, I suggest that wuwei and ziran are correlated, ethical, concepts. Together, they provide a unifying ethical framework for understanding the philosophy of the (...) Daodejing. I explore the meaning of ziran as self-so-ness or, in human terms, as pertaining to an individual’s spontaneity. The appropriate response to the spontaneity of individuals is to avoid, insofar as possible, imposing or using restrictive norms and methods, that is, wuwei. According to this view, ziran and wuwei offer an account of ethics that attends to core notions of interdependent selfhood, including mutuality, relationality, interdependence, symbiosis, and responsiveness. (shrink)

“主体性”是哲学中一个十分重大的课题，在20世纪80年代至90年代，“主体性”观念在中国当代哲学的进程中产生了十分特殊的作用，对于推动思想解放、观念变革居功至伟。今天我们究竟应该怎样理解和评估“主体性 ”原则？马克思哲学的“主体性”思想在哲学史上所具有的重大意义究竟是什么？对我们今天重新阐释“主体性”思想有什么价值？本书正是试图围绕上述问题，在当代哲学的历史语境中对“主体性”观念进行专门研究和当代阐 释。.

Does ‘remembering that p’ entail ‘knowing that p’? The widely-accepted epistemic theory of memory answers affirmatively. This paper purports to reveal the tension between ETM and the prevailing anti-luck epistemology. Central to my argument is the fact that we often ‘vaguely remember’ a fact, of which one plausible interpretation is that our true memory-based beliefs formed in this way could easily have been false. Drawing on prominent theories of misremembering in philosophy of psychology, I will construct cases where the subject (...) vaguely remembers that p while fails to meet the safety condition, which imply either that ETM is false or that safety is unnecessary for knowledge. The conclusion reached in this paper will be a conditional: if veritic epistemic luck is incompatible with knowledge, then ‘remembering that p’ does not entail ‘knowing that p’. (shrink)

By examining fundamental Confucian concepts -- zhengming, ren, li, xiao, shu and dao -- the essay demonstrates that Confucian ways of thinking do not always fit neatly into categories such as 'moral' or rights'. The author provides a positive interpretation of certain Confucian ideas including: the concept of a person as a self- in- relation; the notion of responsibility as particularistic and dependent upon the kinds of relationships one has and the social positions one occupies; and the view of the (...) moral community as comprised by selves- in- relation who are reciprocally connected and who share similar ideals and forms of life. (shrink)

A distinguishing characteristic of Confucianism is its emphasis on learning (xue), is a key element in moral self cultivation. This paper discusses why learning from the experiences of those in the past is important in Confucian learning.

In this book, the author adopts the methodology of "discussing philosophy by studying history of philosophy". The chapters in the book discuss the essential content of The Study of Renxue Ontology, Ren's development in pre-Qin (before 206BC) and Han period (206BC-220), Ren theories in Song Dynasty (960-1279) and Ming Dynasty (1368-1644). It covers topics ranging from Confucius and Mencius' classic theories to Li Zehou's ontology of emotions as well as the development of Ren in the historical context and its contemporary (...) interpretations. The book develops the theory of Ren and Taoist style of classical Confucianism while critically incorporating modern Chinese philosophical ontology. The resulting philosophical construction incorporates classical Confucian Ren theory and classical Confucian Ren theory and the continuation of and responses to the arguments of modern Chinese philosophy, thus offering a comprehensive and innovative coverage of contemporary Chinese Confucianism. The book combines Chinese contemporary cultural heritage and creative development to promote contemporary Confucianism and harmony between China and the world. (shrink)

本书是研究现代中国哲学的专著, 可说是一部现代哲学史. 全书以梁漱溟、熊十力、冯友兰等人为主干, 以心学和理学的交错为中心线索, 分析了这些现代中国哲学家在20世纪遇到的问题及其理论思考和努力.

中国哲学史创刊于1980年,已经成为展示中国哲学史研究最新成果的平台.为了总结四十年来走过的历程,更好地推进中国哲学史的研究,中国哲学史编辑部从四十年来发表于中国哲学史的学术论文中精选了一百六十余篇, 分为五卷,力图能较为全面地反映中国哲学史研究界过去四十年的整体研究面貌,也为进一步推进中国哲学史的研究,实现中华优秀传统文化的创造性转化和创新性发展提供借鉴与启发.

Social movements often impose nontrivial costs on others against their wills. Civil disobedience is no exception. How can social movements in general, and civil disobedience in particular, be justifiable despite this apparent wrong-making feature? We examine an intuitively plausible account—it is fair that everyone should bear the burdens of tackling injustice. We extend this fairness-based argument for civil disobedience to defend some acts of uncivil disobedience. Focusing on uncivil environmental activism—such as ecotage (sabotage with the aim of protecting the environment)—we (...) argue that some acts of uncivil disobedience can be morally superior to their civil counterparts, when and because such acts target people who are responsible for environmental threats. Indeed, insofar as some acts of uncivil disobedience can more accurately target responsible people, they can better satisfy the demands of fairness compared to their civil counterparts. In some circumstances, our argument may require activists to engage in uncivil disobedienceeven whencivil disobedience is available. (shrink)

Demonstrating the limitations of the one-at-a-time approach, crowd initiatives reveal the surprisingly powerful role of analytic and design choices in shaping scientific results. At the same time, cross-cultural variability in effects is far below the levels initially expected. This highlights the value of “medium” science, leveraging diverse stimulus sets and extensive robustness checks to achieve integrative tests of competing theories.

The research examines the impact of Marxist praxis on Library Science and Information Science through a methodological approach that combines bibliographic research and content analysis. The bibliographic research methodology involved systematic and critical consultation of sources such as specialized journals, reference works, and relevant studies available in academic databases like Brapci, Scielo, and Capes, as well as publications by renowned authors in Philosophy and Social Sciences. The research findings highlight the significance of Marxist praxis in transforming information services and managing (...) information units, particularly in the library context, emphasizing the democratization of knowledge and the promotion of equal access to information. Additionally, they underscore the role of information professionals in fostering cultural democracy and mitigating social disparities, reinforcing the need for a critical approach that not only facilitates access to information but also recognizes and addresses underlying power dynamics. It is concluded that Marxist praxis provides a robust theoretical framework for the critical understanding and transformation of professional practices in Library Science and Information Science, enhancing the role of information professionals as agents of social change. In this sense, the research contributes not only to the theoretical development of these fields but also to professional practice aimed at broader social goals aligned with principles of justice and equity in the dissemination and access to information in contemporary society. (shrink)

The concepts dao and de in the Daodejing may be evoked to support a distinctive and plausible account of environmental holism. Dao refers to the totality of particulars, including the relations that hold between them, and the respective roles and functions of each within the whole. De refers to the distinctiveness of each particular, realized meaningfully only within the context of its interdependence with others, and its situatedness within the whole. Together, dao and de provide support for an ethical holism (...) that avoids sacrificing individuals for the sake of the whole. The integrity and stability of the whole are important not because the whole is an end-in-itself but because those conditions assist in preserving the well-being of the constituent parts. In other words, the ethical holism supported in the Daodejing does not present individuals and wholes in mutually exclusive terms, but sees them in symbiotic relation, allowing for events to be mutually beneficial, or mutually obstructive, to both. In addition, two other Daoist concepts, wuwei (non-action) and ziran (spontaneity), provide further support for this construction of holism. If the distinctiveness of particular individuals is valued, then unilateral or reductive norms which obliterate such individuality are inappropriate. In this regard, the methodology of wuwei allows for the idea of individuals developing spontaneously in relation to others. According to this view of holism,individuals manifest and realize their integrity in relation to others in the environmental context, achieving an outcome that is maximally co-possible within those limits, rather than one that is maximally beneficial only for particular individuals. (shrink)

本书从孔子在当代中国的重新登场开始，以面对世界文化而提出新的哲学观念“多元普遍性”为结束，对儒家思想和儒学传统与现代世界与文化的各种关系进行了深入的分析和讨论。.

本书收录了中国哲学史大家陈来先生近年来关于新儒家一系列研究文章，从对“哲学”概念的理解谈起，详细讨论了20世纪中国哲学方面具有创造性的新儒家代表人物如熊十力、马一浮、梁漱溟、冯友兰等学者对儒学的创新和 发明。.

There is a substantial disagreement in the literature over whether ‘remembering’ is a normative concept. Some philosophers have attempted to defend the normativity of ‘remembering’ by highlighting its normative importance or its conceptual affinities with ‘knowing’ or ‘duties’. This paper will first reveal defects of these existing normativist arguments. After that, I will propose and defend a new normativist argument, according to which the concept ‘remembering’ is partly constituted by a paradigmatically normative concept, namely ‘rational’. To be more specific, I (...) argue that full possession of the concept of ‘remembering’ requires having an inclination to believe that ‘if S remembers that p, then S would be (at least defeasibly) rational in holding a memory-based belief that p’. This, according to a persuasive constitutive account of normative concepts, suffices to demonstrate the normative nature of remembering. (shrink)

Epistemological disjunctivism argues that one can have perceptual knowledge that p in virtue of being in possession of factive and reflectively accessible rational support, e.g., one’s ‘seeing that p’. A well-known challenge to this view is the so-called basis problem of epistemological disjunctivism, which argues that one’s ‘seeing that p’ cannot constitute the rational support for one’s knowledge that p, as ‘seeing that p’ is just a way of ‘knowing that p’. The basis problem is taken to be based on (...) the entailment thesis, viz, ‘seeing that p’ entails ‘knowing that p’. Mainstream solutions to the basis problem take an approach rejecting the entailment thesis. This paper purports to reveal a common defect of those extant solutions. That is, they all fail to address the basis problem in the central domain of discussion of epistemological disjunctivism, i.e., what Pritchard refers to as ‘paradigmatic cases’. Moreover, even if they succeed in rejecting the entailment thesis in paradigmatic cases, they would also backfire on epistemological disjunctivism. (shrink)

Retrospect and prospect for contemporary Chinese thought -- Resolving the tension between tradition and modernity : reflections on the May Fourth cultural tide -- The May Fourth tide and modernity -- Radicalism in the cultural movement of the twentieth century -- Modern Chinese culture and the difficulties of Confucian learning -- Liang Shuming's early view of Oriental and Western culture -- The establishment and development of Feng Youlan's view of culture -- A reflection on the new school of principle and (...) thoughts on modernity -- Confucian thought and the world of modern East Asia -- Confucian ethics and China's modernisation -- East Asian tradition according to modernisation theory -- A sense of predicament and inter-dependency -- Liang Shuming and Max Weber on Chinese culture -- Values, authority, tradition and Chinese philosophy -- The difficulty of undertaking national studies research in the nineties : the problem of the national studies fever and research into traditional culture -- The value and status of traditional Chinese culture. (shrink)

Para o profissional da informação, é necessário compreender como seus objetos de estudo se interligam, pois esta interligação é parte essencial na construção diária do saber científico. Além disso, é também a base para que estes conhecimentos possam ser aplicados na prática profissional. A interdisciplinaridade é a essência dessa questão, pois permite a união de diversas áreas do saber para que se consiga entender os fatos ocorridos. A Teoria da Complexidade também vem de encontro a essa necessidade de inter-relação entre (...) os objetos, pois prega o estudo dos fenômenos respeitando suas complexidades. Portanto, este estudo visa promover a compreensão da Teoria da Complexidade inserida na prática profissional de bibliotecários e arquivistas, por meio da análise de artigos publicados no âmbito das revistas da área de ciência da informação, disponibilizados pela plataforma BRAPCI nos anos de 2012 a 2022. Pode-se observar que diversos parâmetros da Teoria da Complexidade estão inseridos naturalmente na rotina do profissional da informação, dependendo apenas que se compreenda a que eles se referem. (shrink)

Detailed summary in vernacular field only.