Drawing upon the dual status of the Eumenides as metics who were neither included in nor excluded from Athenian democratic politics, this essay attempts to bring the last scene of The Eumenides to contemporary political settings wherein we observe the duality of immigrants—that is, the tension between political citizenship and cultural foreignness—in our liberal society. The controversial bride kidnapping cases among Hmong immigrants show that the liberal regulative principles such as reciprocity and mutual respect cannot work in the context of (...) powerful and irreconcilable cultural and moral conflicts, which go beyond the line that we can tolerate in the name of cultural diversity. Instead, this essay focuses on the Athenian citizens’ and the Eumenides’ courageous decision to suffer together, not merely to live together, in an attempt to find a new possibility of democratic coexistence. (shrink)

Un jour, Confucius dit à ses disciples : " Je voudrais ne plus parler. " - " Maître, dit Zi Gong, si vous ne parlez pas, quels enseignements vos disciples transmettront-ils à la postérité? " Le maître répondit : " Est-ce que le ciel parle? Les quatre saisons suivent leur cours, tous les êtres reçoivent l'existence. Est-ce que le ciel parle jamais? ".

We designed scaffolded tasks that targeted the skill of identifying reasoning errors and conducted a study with 472 middle school students. The study results showed a small positive impact of the scaffolding on student performance on one topic, but not the other, indicating that student skills of writing critiques could be affected by the topic and argument content. Additionally, students from low-SES families did not perform as well as their peers. Student performance on the critique tasks had moderate or strong (...) correlations with students’ state reading and writing test scores. Implications of the scaffolding and critique task design are discussed. (shrink)

Whether or not a public relations code of ethics should be enforced, among others, has become one of the most widely controversial topics, especially after the Hill and Knowlton case in 1992. I take the position that ethical codes should be enforced and address this issue from eight aspects: (a) Is a code of ethics an absolute prerequisite of professionalism? (b) Should problems of rhetoric per se in a code of ethics become a rationale against code enforcement? (c) Is a (...) code of ethics of any significance? (d) Is the ethical code is enforceable, (e) Would the licensure system interfere with the freedom of expression of the practitioners? (f) Do PR practitioners choose to be ethical (if they do) because they have to be or because they want to be? (g) Would the public interest be virtually assured as a result of a public relations? and (h) Can education in ethics overcome the ethical problems in public relations? (shrink)

Here I respond to Anthony Brueckner and John Martin Fischer’s “The Evil of Death: A Reply to Yi.” They developed an influential strategy in defense of the deprivation account of death’s badness against the Lucretian symmetry problem. The core of their argument consists in the claim that it is rational for us to welcome future intrinsic goods while being indifferent to past intrinsic goods. Previously, I argued that their approach is compatible with the evil of late birth insofar as an (...) earlier birth would have generated more goods in the future. In reply, Brueckner and Fischer argue that my critique fails to appreciate an important aspect of their thought experiment, which aims only to show that the deprivation of past goods per se is not bad for us. Thus, purportedly, my critique poses no threat to their view. Here I argue that since the deprivation account explains the evil of death with recourse to how one’s life would have fared had one lived longer, it ought to respond to the symmetry problem with reference to how one’s life would have fared had one been born earlier. However, it is not generally true that the life one would have had with an earlier birth is not preferable to one’s actual life, because in many cases such a life would contain more future goods. (shrink)

Two lines of investigation into the nature of mental content have proceeded in parallel until now. The first looks at thoughts that are attributable to collectives, such as bands' beliefs and teams' desires. So far, philosophers who have written on collective belief, collective intentionality, etc. have primarily focused on third-personal attributions of thoughts to collectives. The second looks at de se, or self-locating, thoughts, such as beliefs and desires that are essentially about oneself. So far, philosophers who have written on (...) the de se have primarily focused on de se thoughts of individuals. This paper looks at where these two lines of investigations intersect: collective de se thoughts, such as bands' and teams' beliefs and desires that are essentially about themselves. There is a surprising problem at this intersection: the most prominent framework for modeling de se thoughts, the framework of centered worlds, cannot model a special class of collective de se thoughts. A brief survey of this problem's solution space shows that collective de se thoughts pose a new challenge for modeling mental content. (shrink)

Resumen: La variación lingüística es un fenómeno presente en casi todos los idiomas. Su interés para los estudios traductológicos es incuestionable. En el presente trabajo pretendemos investigar cómo se resuelven los problemas que plantea la variación lingüística para la traducción literaria chino-español. Con tal objetivo, hemos elegido la obra La casa de té y sus dos versiones de español como corpus de análisis. Partiendo de la hipótesis de que en la traducción de los elementos de la variación lingüística de esta (...) obra se recurre a la estandarización como solución traductora preferente, hemos analizado el corpus para obtener datos tanto cualitativos como cuantitativos. Los resultados nos permiten confirmar la hipótesis general, así como identificar las características específicas y problemas que presenta la traducción de la variación lingüística del chino al español. Abstract: Linguistic variation is a phenomenon present in almost all languages. Its importance for translation studies is unquestionable. In this paper, we intend to investigate how the problems posed by linguistic variation are solved for Chinese-Spanish literary translation. To this end, we have chosen the work Teahouse and its two Spanish versions as the corpus of analysis. Based on the hypothesis that in the translation of the elements of linguistic variation in this work, standardization is used as the preferred translation solution, we analyzed the corpus to obtain both qualitative and quantitative data. The results allow us to confirm the general hypothesis, as well as to identify the specific characteristics and problems presented by the translation of linguistic variation from Chinese into Spanish. (shrink)

David Lewis argues that centered worlds give us a way to capture de se, or self-locating, contents in philosophy of language and philosophy of mind. In recent years, centered worlds have also gained other uses in areas ranging widely from metaphysics to ethics. In this paper, I raise a problem for centered worlds and discuss the costs and benefits of different solutions. My investigation into the nature of centered worlds brings out potentially problematic implicit commitments of the theories that employ (...) them. In addition, my investigation shows that the conception of centered worlds widely attributed to David Lewis is not only problematic, but in fact not his. (shrink)

1. Tan'gun sinhwa ŭi wŏnhyŏngjŏk segyegwan kwa p'ungnyu chŏngsin -- 2. Wŏnhyo ŭi hwajaeng sasang kwa muaehaeng ŭi silch'ŏn -- 3. Ŭisang ŭi 'Hwaŏm ilsŭng pŏpkyedo' e nat'anan Hwaŏm sasang -- 4. Chinul ŭi Tono chŏmsu wa Chŏnghye ssangsu sasang -- 5. Sambong Chŏng To-jŏn ŭi Pulgyo paech'ŏk ŭi naeyong kwa sŏngkyŏk -- 6. T'oegye Yi Hwang ŭi ch'ŏrhakchŏk ipchang kwa 'Kyŏng' sasang -- 7. Kobong Ki Tae-sŭng ŭi hangmun chŏngsin kwa ch'ŏrhak sasang -- 8. Ugye Sŏng Hon ŭi Tohakchŏk (...) sam kwa hangmun yŏnwŏn -- 9. Yulgok Yi I ŭi Taedong sahoeron kwa ch'ŏrhakchŏk chihyang -- 10. Sŏgye Pak Se-dang ŭi Sirhakchŏk sayu ŭi kich'o -- 11. Namdang Han Wŏn-jin ŭi yŏksa insik kwa Chosŏn chunghwajuŭi -- 12. Sŏngdam Song Hwan-gi ŭi 'T'aegŭk tosŏl' haesŏk ŭi kibon ipchang -- 13. Kanjŏng Yi Nŭng-hwa 'Chosŏn Togyosa' ŭi haksulsachŏk ŭiŭi wa han'gye -- 14. Manhae Han Yong-un i pon chuch'e ŭi munje wa minjok chagyŏl ŭi wŏnch'ik -- purok. T'algyŏnggye sidae ŭi Han'guk ch'ŏrhak ŭi inmunhakchŏk ŭiŭi wa chŏnmang: Yulgok ŭi ch'ŏrhak. (shrink)

Resumo: A música tradicional chinesa tem uma longa história, repleta de conceitos estéticos ricos e extensos. A integração da música tradicional e das ideias estéticas tem um impacto significativo na formação do sistema musical tradicional da China. Este artigo explora a influência interativa da música tradicional e das ideias estéticas, analisando as ideias musicais da estética tradicional chinesa, buscando promover a integração e o desenvolvimento da música tradicional e das ideias estéticas. Discute o conteúdo das ideias estéticas musicais do confucionismo, (...) taoísmo e moísmo, bem como a posição das ideias estéticas na música tradicional chinesa. Ao combinar e analisar a literatura relevante, livros antigos e materiais históricos, é possível compreender a evolução histórica e a influência mútua da música tradicional e do pensamento estético. Os conceitos estéticos tradicionais não só desempenharam um papel importante no desenvolvimento da música chinesa, mas também na promoção do desenvolvimento da música chinesa, ao longo de milhares de anos de história. Na avaliação da interação entre a música tradicional e o pensamento estético, pode ocorrer uma situação em que o conceito seja demasiado simplificado. A relação entre a música tradicional e o pensamento estético é muito complicada, envolvendo muitas escolas, períodos históricos e regiões. Pode não ser capaz de cobrir totalmente todos os fatores de influência, se for resumido apenas pelo confucionismo, taoísmo e budismo. Sugere-se que a educação e a herança da música tradicional e das ideias estéticas sejam fortalecidas, na educação musical. Artistas musicais mais tradicionais e os teóricos da estética devem ser cultivados, a fim de poder transmitir a música tradicional e as ideias estéticas às gerações futuras e continuar a desenvolver-se e a inovar, na sociedade contemporânea. (shrink)

本书包括:周易是什么、天书解读、太极两仪四象八卦、六十四卦的生成、六十四卦的结构与本质属性归类、周易的上经与下经、六十四卦的象数与系辞、周易的蓍占、善易者不占十章。.

Resumo: Não apenas as famílias aristocráticas indígenas, mas também as famílias de imigrantes do norte que viviam no Leste de Zhejiang, estavam envolvidas nos debates sobre teoria monetária e pensamento político, na Dinastia Jin Oriental e Dinastias do Sul. Os debates geralmente se concentravam nos preços das commodities e no trabalho forçado no Leste de Zhejiang. Esse fenômeno histórico especial reflete duas questões. Por um lado, o caos causado pela guerra no Norte e as famílias de estudiosos, migrando para o (...) Sul, promoveram muito o desenvolvimento do Sul da China, o que tornou os cinco condados do leste de Zhejiang as áreas mais importantes e ativas da economia. Por outro lado, reflete as mudanças de relacionamento entre imigrantes e nobres indígenas. Ou seja, as famílias aristocráticas indígenas e as famílias imigrantes do Norte cooperaram na economia para aumentar a prosperidade e o desenvolvimento do Leste de Zhejiang. Mais tarde, com o surgimento de “povo comum (寒人)”, o status econômico dos estudiosos foi cada vez mais impactado, o que resultou em ansiedade e consciência de crise dos nobres. (shrink)

Daniel Kahneman was not the first to suggest that attention and effort are closely associated, but his 1973 book Attention and Effort, which claimed that attention can be identified with effort, cemented the association as a research paradigm in the cognitive sciences. Since then, the paradigm has rarely been questioned and appears to have set the research agenda so that it is self-reinforcing. In this article, we retrace Kahneman's argument to understand its strengths and weaknesses. The central notion of effort (...) is not clearly defined in the book, so we proceed by constructing the most secure inferences we can from Kahneman's argument regarding effort: it is cognitive, objective, metabolic expenditure, and it is attention. Continuing, we find from Kahneman's argument that effort-attention must be a special case of sympathetic dominance of the autonomic nervous system that is also an increase in metabolic activity in the brain that has crossed a threshold of magnitude. We then weigh this conception of effort against evidence in Kahneman's book and against more recent evidence, finding that it does not warrant the conclusion that effort can be equated with attention. In support of an alternative perspective, we briefly review diverse studies of behavior, physiology and neuroscience on attention and effort, including meditation and studies of the LC-NE system, where we find evidence for the following: 1) Attention seems to be associated not with the utilization of metabolic resources per se but with the readying of metabolic resources in the form of adaptive gain modulation. This occurs under sympathetic dominance and can be experienced as effortful. 2) Attention can also occur under parasympathetic dominance, in which case it is likely experienced as effortless. (shrink)

Linguistic equity through an interpreter is not merely a fundamental human right but also an integral part of procedural justice. As codified in the professional code of conduct, interpreters should faithfully interpret everything that has been said in the exact same manner as the original speakers. Much has been researched about the content. Little has been known about the interpretations of the manner. Drawing on one hundred questionnaire responses, this article examines the interpreters’ awareness of the manner of speech in (...) Australian virtual courts and remote interpreting settings. The results suggest a general lack of understanding of the manner of speech, as reflected by interpreters’ inadequate knowledge of definitions and specific types of manner-related features. Furthermore, the insufficient understanding of the manner of speech impacts the interpreters’ perceptions of the manner of speech in the original utterances, and their views of the faithful reproduction of the se feature in courtroom discursive practices. The qualitative and quantitative analyses of written responses provided by professional interpreters provide insights into the practical aspects of reproducing the manner of speech in court. (shrink)

Resumen: El piano, de origen europeo, es la cristalización de la civilización musical occidental y es conocido como el rey de los instrumentos musicales. Después de cientos de años de desarrollo, ha desarrollado un sistema relativamente completo de creación, interpretación y enseñanza. En este proceso, se puede ver que hay muchas obras de música para piano con el estilo y el encanto únicos del pensamiento tradicional chino, utilizando el método de la música folclórica china y la melodía con características chinas. (...) La combinación de pensamientos tradicionales y piano demuestra el encanto único de la música china, con una fuerte herencia cultural y atractivo artístico. Por lo tanto, las obras de música para piano infiltradas en el pensamiento tradicional chino no son sólo un tesoro de China, sino también un elemento indispensable en la interpretación y educación del piano chino. El propósito de este artículo es comprender y reflexionar profundamente sobre las obras de música para piano en la cultura tradicional china, explorar la singularidad y el encanto de las obras de música para piano chinas y comprender la encarnación de los pensamientos tradicionales chinos en la creación de música para piano, explorando así la singularidad y la innovación. de la creación de música para piano china, proporcionando referencia y apoyo para promover el desarrollo de las obras de música para piano china. (shrink)

殷海光向被公認為台灣自由主義知識人的典範。他以繼承與宏揚「五四」思想文化遺產為志業，提筆為劍，投注心力於鼓吹民主自由的實踐路向，對黨國威權體制製造的愚昧與壓迫，始終長鳴異議，非僅激盪人心，更可啟人深思 。 本書以殷海光闡釋自由主義理念的思想關懷為主題，以仍具現實意義並能激發讀者思考的原著為原則，收錄其著述精華十五篇，匯為一帙。編者潘光哲於每篇選文設計了「解題」與「延伸閱讀」兩個單元：前者摘述各文論說主旨 、解釋其時代或思想脈絡，期可有助於讀者掌握殷海光的論說要旨與背景；後者舉列相關主題的殷海光原著及研究成果，以便讀者按圖索驥，追查考究。本書並選刊相關圖片，以文圖並茂的方式，增加閱讀的興趣。初次「接觸」 、「閱讀」殷海光的讀者，本書應是打開殷海光的思想世界的第一扇窗。.

In previous work we have presented a reply to the Lucretian Symmetry, which has it that it is rational to have symmetric attitudes toward prenatal and posthumous nonexistence. Our reply relies on Parfit-style thought-experiments. Here we reply to a critique of our approach by Huiyuhl Yi, which appears in this journal: Brueckner and Fischer on the evil of death. We argue that this critique fails to attend to the specific nature of the thought-experiments (and our associated argument). More specifically, the (...) thought-experiments seek to elicit attitudes about (say) past pleasures per se, and not insofar as such pleasures are connected to more pleasures in the future or a greater total amount of pleasures in one’s life overall. (shrink)

Cet article s’attache à décrire l’évolution dans l’amitié entre Chŏng Yakyong et Yi Kigyŏng. Beaucoup de choses les rapprochaient, objectivement. Tous deux étaient de brillants lauréats du concours du doctorat de 1789, tous deux étaient membres de la même faction politique, les Namin (les ''Sudistes''), tous deux étaient fonctionnaires civils à la cour du roi Chŏngjo ( r. 1776-1800) dans la Corée de l'ère Chosŏn (1392-1897), et tous deux jouèrent un rôle important dans cette période de grands changements, à la (...) fois socio-politiques, religieux, culturels et intellectuels, que vécut alors la Corée. Chŏng Yakyong s’intéressa à de nombreuses branches différentes du savoir occidental qui parvenait alors à la Corée, et il embrassa même, brièvement après sa confession, la foi chrétienne en 1784. Se sentant critiqué et calomnié, il la renia publiquement en 1797, mais son ami Yi Kigyŏng, auteur du Pyŏgwip’yŏn 闢衛編 ( Compilation de documents pour le rejet de l’hétérodoxie et la défense de l’orthodoxie ), ne voulut jamais y croire. Cet ami devint même un ennemi au point qu’il l’attaqua violemment, en 1801, ce qui valut à Chong Yakyong un long et douloureux bannissement jusqu’en 1818. À travers la lecture des textes dont nous disposons, officiels et personnels, nous tentons de comprendre ce qui s'est joué alors et d'analyser l’évolution de leur amitié face à ce qui les divisa – ces événements qui furent tragiques pour beaucoup de monde. (shrink)

Resumo: Após o reinado do Imperador Jiajing, da Dinastia Ming, à medida que o problema dos piratas japoneses se tornava cada vez mais grave, começaram a ser publicados livros dedicados ao estudo do Japão. Entre eles, os mais importantes são Uma Breve Pesquisa do Japão (Ri Ben Kao Lue), Uma Compilação de Mapas Japoneses (Ri Ben Tu Zuan), O Espelho do Japão (Ri Ben Yi Jian), Uma pesquisa do Japão (Ri Ben Kao), Um registro de Costumes Japoneses (Ri Ben Fen (...) Tu) Ji) e A Biografia de Piratas Japoneses em Qiantai (Qian Tai Wo Zhuan). Entre eles, O Espelho do Japão é um especial. Além disso, há também livros especiais para apresentar a situação geral do Japão, como A Coleção de Mapas Militares Costeiros (Chou Hai Tu Bian), Resistência aos Piratas Japoneses na Dinastia Ming (Huang Ming Yu Wo Lu), a Compilação de Defesa Costeira (Hai Fang Zuan Yao) e a Continuação da Categoria de Defesa Costeira nas Regiões Zhedong e Zhexi ( Liang Zhe Hai Fang Lei Kao Xu Bian). Como Zheng Shungong, autor do livro O Espelho do Japão, visitou o Japão duas vezes, muitos conteúdos do livro são baseados em sua própria experiência e conhecimento. Portanto, sua pesquisa sobre o Japão foi além da literatura semelhante da Dinastia Ming, em amplitude, profundidade e precisão. Além disso, o registro e as análises dos piratas japoneses no livro são de grande valor de pesquisa. Antes da publicação dos Anais do Japão (Ri Ben Tu Zhi), de Huang Zunxian, O Espelho do Japão era uma das monografias de mais alto nível sobre o Japão, na China antiga. (shrink)

Ben shu yi Wang Yangming di zi Zou Dongkuo wei yan jiu dui xiang, zhuo zhong tan tao qi si xiang jie gou he nei han, bing jiang dui qi ge ti zhe xue si xiang de yan jiu na ru dao zheng ge Yangming xue fen hua, yan bian de li shi jin cheng zhong lai que ding qi ge ti de si xiang shi ding wei, jie yi kao cha qi ge ti de si xiang te se he (...) zheng ge Yangming xue zai zhong wan Ming de fa zhan te dian. (shrink)

Une rencontre entre ChatGPT et le livre chinois des transformations Yi Jing révèle que l’IA cherche en réalité à « améliorer la vie des personnes de sa communauté », que la communauté dont elle se réclame est située à Richland Center dans le Wisconsin, où vivrait un certain John Smith. La quête de ce John Smith conduit à un questionnement profond sur notre utilisation des IA érigées au statut de consultants.

L'homme et l'univers ne font-ils qu'un? L'antique sagesse chinoise détient-elle une clé précieuse pour habiter le monde? Comment concilier l'absolu et la réalité du monde? Le taoïsme est depuis plus de deux mille ans la principale religion chinoise. Fondée par le sage Lao zi (Lao - Tseu), elle repose sur la dialectique universelle des principes féminin et masculin et de la non -existence et de l'existence (yin et yang). Le succès en Occident d'ouvrages taoïstes, comme le Yi-King ou le Tao-Te-King, (...) révèle un intérêt croissant pour cette philosophie chinoise globale à caractère cosmique. Allant aux sources mêmes de cette pensée, la rendant accessible, mettant à la disposition du lecteur quelques-uns de ses textes majeurs, l'auteur a écrit un ouvrage qui constitue la meilleure introduction publiée en France jusqu'à ce jour. (shrink)

Ben shu xuan ru de shi liang shu ming ren sheng zhe xue zhuan zhu zhi wai tan ren sheng gan wu de xiao wen zhang, Da zhi fen wei"dui ren de ren shi", "dui ren sheng yi yi de ren shi", "dui ren sheng ju ti wen ti de kan fa", "dui ren sheng jiao se he shi duan de kan fa"si ge bu fen.