"Die vorliegende Studie versucht aus problemgeschichtlicher Perspektive einige Aspekte Wang Biíschen Denkens vorzustellen, insofern sie in Kontinuität zur song-typischen Abstraktionsleistung des sogenannten Neokonfuzianismus gesehen werden können. Wang Bi (226-249) gilt als einer der prominentesten Vertreter der xuanxue, einer wei-jin-zeitlichen intellektuellen Strömung ausgeprägt spekulativen Charakters. Bereits zu Lebzeiten wurde er als einer der brillantesten Köpfe und als maßgeblicher Kommentator des Yijing (Buch der Wandlungen) und des Daodejing gefeiert. Diese Kommentare wie auch die von ihm verfaßten Auslegungen jener Werke gelangten zu (...) beträchtlicher Fernwirkung innerhalb ideengeschichtlicher Entwicklungen Chinas. Von dem unverkennbar innovativen Argumentationstyp, der die Texte des Wang Bi auszeichnet, sollten entscheidende Impulse für den kulturtraditionellen Diskurs folgender Jahrhunderte ausgehen. Mit Blick auf die songkonfuzianische Konsequenz, die Neubegründungen des Paradigmas einer normativen Kulturtradition, ist die Initialfunktion wei-jin-zeitlichen Denkens kaum zu überschätzen."--Publisher's website. (shrink)

In China fand seit dem 17. Jahrhundert abseits des konfuzianischen Mainstreams eine verstarkte Hinwendung zur konkreten Wirklichkeit und eine Dekonstruktion der dominierenden konfuzianischen Denksysteme auf verschiedene Weise Ausdruck. Das Denken des Qing-zeitlichen Konfuzianers Yan Yuan ist exemplarisch fur diesen geistigen Neuorientierungsprozess.Im Mittelpunkt seiner Philosophie steht ein Modell individueller und gesamtgesellschaftlicher Kultivierung, das sich durch Korperzentriertheit und Praxisorientiertheit auszeichnet und gegen die Leibfeindlichkeit und metaphysische Abgehobenheit Song- und Ming-zeitlichen Philosophierens gerichtet ist. Der Autor bezieht in dieser Studie Yan Yuans anthropologische, (...) kosmologische, handlungstheoretische und kulturphilosophische Positionen systematisch aufeinander, ordnet sie geistesgeschichtlich ein und berucksichtigt dabei die Geschichte ihrer Rezeption. Die sehr unterschiedlichen Reaktionen auf Yan Yuans Werk - schwankend zwischen vehementer Ablehnung und uberschwenglicher Begeisterung - spiegeln verschiedene Perspektiven der Auseinandersetzung Chinas mit der eigenen geistigen Tradition in den letzten drei Jahrhunderten wider. Lieferbar unter www.e-cademic.de. (shrink)

Name der Zeitschrift: Nietzsche-Studien Jahrgang: 44 Heft: 1 Seiten: 231-266. -/- Abstract: In this essay I defend my interpretation of the unheard words that Zarathustra whispers into Life’s ear in “The Other Dance Song” and that have long kept commentators puzzled. I argue that what Zarathustra whispers is that he knows that Life is pregnant with his child. Zarathustra’s ability to make Life pregnant depends on his overcoming of Eternal Recurrence which threatens to strangle him with disgust of human (...) beings and all of existence, thereby making him into a spiritual eunuch whose will has turned into not-willing. The insemination of Life is a transfiguring act that raises Life from her blind animality (or materiality) into the level of a spiritually fertile existence, which is the condition of human freedom. This act is performed with the help of our capacity for theoretical knowledge, which is why it requires love of Wisdom. However, love of Wisdom can make us infertile, and thus unfree, when pursued for its own sake (knowledge can choke). I conclude by considering who might be the child of Zarathustra and Life. -/- Zusammenfassung: In diesem Aufsatz verteidige ich meine Interpretation der unhörbaren Wörter, die Zarathustra in „Das andere Tanzlied“ in das Ohr des Lebens flüstert und seit langem Kommentatoren ratlos machen. Was Zarathustra flüstert, ist, so meine These, dass er weiß, dass das Leben mit seinem Kind schwanger ist. Zarathustras Fähigkeit, das Leben zu schwängern, hängt von seiner Überwindung des Gedankens der ewigen Wiederkehr ab, der ihn durch den Überdruss am Menschen und an allem Dasein zu erwürgen bedroht und ihn dabei zu einem spirituellen Eunuchen macht, dessen Wollen zum Nicht-Wollen geworden ist. Die Befruchtung des Lebens ist eine umgestaltende Tat, die das Leben von seiner blinden Tiernatur (oder Stofflichkeit) auf die Ebene eines spirituell fruchtbaren Daseins erhebt, was die Voraussetzung menschlicher Freiheit ist. Dieser Akt wird mit Hilfe unserer Fähigkeit zu theoretischem Wissen ausgeführt, weshalb er Liebe zur Weisheit erfordert. Liebe zur Weisheit kann uns jedoch unfruchtbar und damit unfrei machen, wenn sie um ihrer selbst willen verfolgt wird (Wissen kann ersticken). Ich schließe mit der Überlegung ab, wer Zarathustras und des Lebens Kind sein könnte. (shrink)

"The essay discusses the question in which sense there are continuities between the pre-Soviet, the Soviet, and the post-Soviet phase of Russian culture. It discovers in the rejection of the bourgeois value system an important constant factor. Even if originally rooted in the specific orthodox Christian sensibility, it helped prepare the Soviet revolution and survived even after 1991. From the Song of Igor’s Campaign to Tolstoy’s dramas, Eisenstein’s films and his film theory, and Maxim Kantor’s iconic interpretations of the (...) late Soviet Union and its aftermath the essay tries to unveil crucial features of Russian culture. Der Aufsatz diskutiert die Frage, in welchem Sinne es Kontinuitäten zwischen der vor-sowjetischen, der sowjetischen und der post-sowjetischen Phase der russischen Kultur gibt, und entdeckt in der Ablehnung des bürgerlichen Wertesystems einen wichtigen konstanten Faktor. Auch wenn sie ursprünglich in der spezifischen orthodoxen christlichen Sensibilität verwurzelt war, half sie, die sowjetische Revolution vorzubereiten, und überlebte auch noch nach 1991. Von dem Igorlied bis hin zu Tolstois Dramen, Eisensteins Filmen und Filmtheorie sowie Maxim Kantors ikonischen Interpretationen der späten Sowjetunion und ihren Nachwirkungen enthüllt der Aufsatz entscheidende Merkmale der russischen Kultur. ". (shrink)

Enlivening the spirit without overwhelming the mind, the poem Hsin-Hsin Ming, or Song of Trusting the Heart, was written in the sixth century by the third Zen patriarch of China. It is perhaps the most encompassing and profound statement of Zen awareness we have. A beautiful daily meditation guide, the book will become a year-round fixture in readers' lives. These haunting lyrics inspire a peaceful awakening that helps one see through attachments, judgments, and illusions.

Ben shu tan tao le Song Ming li xue yu Ming dai wen xue de guan xi, bing yi ren ge feng fan wei zhong dian shen ru yan jiu le Ming dai wen xue de chuang zuo yu liu bian, jian gou le Ming dai wen xue de chuang zuo yu liu bian jian gou le Ming dai wen xue de fa zhan ti xi, dui Ming dai zhong yao zuo jia, zuo pin ti chu le du dao (...) de kan fa. (shrink)

Many philosophers ignore developments in the behavioral, cognitive, and neurosciences that purport to challenge our ideas of free will and responsibility. The reason for this is that the challenge is often framed as a denial of the idea that we are able to act differently than we do. However, most philosophers think that the ability to do otherwise is irrelevant to responsibility and free will. Rather it is our ability to act for reasons that is crucial. We argue that the (...) scientific findings indicate that it is not so obvious that our views of free will and responsibility can be grounded in the ability to act for reasons without introducing metaphysical obscurities. This poses a challenge to philosophers. We draw the conclusion that philosophers are wrong not to address the recent scientific developments and that scientists are mistaken in formulating their challenge in terms of the freedom to do otherwise. (shrink)

Recent empirical research results in the behavioral, cognitive, and neurosciences on the “adaptive unconscious” show that conscious control and deliberative awareness are not all-pervasive aspects of our everyday dealings with one another. Moral philosophers and other scientists have used these insights to put our moral agency to the test. The results of these tests are intriguing: apparently we are not always (or ever?) the moral agents we take ourselves to be. This paper argues in favor of a refinement of our (...) common perception of moral agency that can accommodate these results; however, it also argues against the suggestion that this refined concept is the result of a radical new understanding of our everyday moral practices. (shrink)

This study examined the correlation between depressive symptoms, interpersonal sensitivity, and social support before and during the COVID-19 pandemic and verified causal relationships among them. The study used Social Support Scale and Symptom Self-Rating Scale to investigate relevant variables. A total of 1,414 employees from company were recruited for this longitudinal study, which a follow up study was conducted on the same group of participants 1 year later. Paired sample t-test results showed that significant differences were only found in social (...) support, not in depressive symptoms or interpersonal sensitivity. The results of correlation analysis showed that social support, depressive symptoms, and interpersonal sensitivity were significantly correlated between wave 1 and wave 2. The cross-lag autoregressive pathway showed that employees’ social support level, depressive symptoms, and interpersonal sensitivity all showed moderate stability. Crossing paths showed that wave 1 social support could significantly predict wave 2 depressive symptoms and wave 2 interpersonal sensitivity. Wave 1 depressive symptoms could significantly predict wave 2 social support, while wave 1 interpersonal sensitivity could not predict wave 2 social support. Social support can be considered as a protective factor against mental health problems. (shrink)

Plato's penchant for mythmaking sits uneasily beside his reputation as the inventor of rationalist philosophy. Hegel's solution was to ignore the myths. Popper thought them disqualifying. Tae-Yeoun Keum responds by carving out a place for myth in the context of rationalism and shows how Plato's tales inspired history's great political thinkers.

全书分为“科教兴国”、“走向世界”、“弘扬科智”、“控制论与人口”、“断代工程”以及“师师仰贤”六个部分,共收入作品80余篇。.

Justice, Gender and the Politics of Multiculturalism explores the tensions that arise when culturally diverse democratic states pursue both justice for religious and cultural minorities and justice for women. Sarah Song provides a distinctive argument about the circumstances under which egalitarian justice requires special accommodations for cultural minorities while emphasizing the value of gender equality as an important limit on cultural accommodation. Drawing on detailed case studies of gendered cultural conflicts, including conflicts over the 'cultural defense' in criminal law, (...) aboriginal membership rules and polygamy, Song offers a fresh perspective on multicultural politics by examining the role of intercultural interactions in shaping such conflicts. In particular, she demonstrates the different ways that majority institutions have reinforced gender inequality in minority communities and, in light of this, argues in favour of resolving gendered cultural dilemmas through intercultural democratic dialogue. (shrink)

Adina Roskies has argued that worries that recent developments in the neurosciences challenge our ideas of free will and responsibility are misguided. Her argument focuses on the idea that we are able to act differently than we do. However, according to a dominant view in contemporary philosophy, the ability to do otherwise is irrelevant to our judgments of responsibility and free will. It rather is our ability to act for reasons that is crucial. We argue that this view is most (...) significantly challenged by the recent discoveries. Those discoveries show that it is not as obvious and uncontroversial that we act for reasons as it seems. Hence, we have to rethink our concept of reasons-responsiveness. (shrink)

Human behavior depends on the ability to effectively introspect about our performance. For simple perceptual decisions, this introspective or metacognitive ability varies substantially across individuals and is correlated with the structure of focal areas in prefrontal cortex. This raises the possibility that the ability to introspect about different perceptual decisions might be mediated by a common cognitive process. To test this hypothesis, we examined whether inter-individual differences in metacognitive ability were correlated across two different perceptual tasks where individuals made judgments (...) about different and unrelated visual stimulus properties. We found that inter-individual differences were strongly correlated between the two tasks for metacognitive ability but not objective performance. Such stability of an individual’s metacognitive ability across different perceptual tasks indicates a general mechanism supporting metacognition independent of the specific task. (shrink)

Suppose that there is no real distinction between 'mad' and 'bad' because every truly bad-acting agent, proves to be a morally incompetent one. If this is the case: should we not change our ordinary interpersonal relationships in which we blame people for the things they do? After all, if people literally always act to 'the best of their abilities' nobody is ever to blame for the wrong they commit, whether these wrong actions are 'horrible monster'-like crimes or trivial ones, such (...) as cycling on a footpath. This paper offers a skeptical solution, i.e., a solution that does not depend upon the existence of individual responsibility for extreme wrongdoing. I conclude that even in the 'worst case' that skepticism about the distinction between mad and bad is warranted, we are nevertheless justified to treat one another; in general, as morally competent agents who are often to blame for the wrong they commit. (shrink)

In the past few decades, a lot of optimization methods have been applied in estimating the parameter of photovoltaic models and obtained better results, but these methods still have some deficiencies, such as higher time complexity and poor stability. To tackle these problems, an enhanced success history adaptive DE with greedy mutation strategy is employed to optimize parameters of PV models to propose a parameter optimization method in this paper. In the EBLSHADE, the linear population size reduction strategy is used (...) to gradually reduce population to improve the search capabilities and balance the exploitation and exploration capabilities. The less and more greedy mutation strategy is used to enhance the exploitation capability and the exploration capability. Finally, a parameter optimization method based on EBLSHADE is proposed to optimize parameters of PV models. The different PV models are selected to prove the effectiveness of the proposed method. Comparison results demonstrate that the EBLSHADE is an effective and efficient method and the parameter optimization method is beneficial to design, control, and optimize the PV systems. (shrink)

A graph’s entropy is a functional one, based on both the graph itself and the distribution of probability on its vertex set. In the theory of information, graph entropy has its origins. Hex-derived networks have a variety of important applications in medication store, hardware, and system administration. In this article, we discuss hex-derived network of type 1 and 2, written as HDN 1 n and HDN 2 n, respectively of order n. We also compute some degree-based entropies such as Randić, (...) ABC, and G A entropy of HDN 1 n and HDN 2 n. (shrink)

How can people from diverse and different cultural backgrounds balance and reconcile their autonomous cultural identity with the universal dictates of the global age? My approach to this question is from an East Asian perspective, in particular by addressing the issue of 'Confucian cultural identity' under four broad topics: (1) the truth and falsehood of the discourse on 'Asian Values' and 'Confucian-style Capitalism'; (2) the spread of modern science and the tragic consequences of 'Instrumental Reason'; (3) criticism of instrumental reason (...) and its encounter with Confucian virtue ethics; and (4) a reassessment of the 'Anthropocosmic Moral Metaphysics' of (Neo-) Confucianism. In conclusion, on the impending demand to cope with the crisis of our cultural identity in the age of globalisation, our project to strive for the viability of Confucian humanism in the age of globalisation, I think, should mean no other than the invocation of care-ethics that takes care of our alienated neighbours on the one hand and a thrust of an eco-friendly world view to the anthropocentric hegemony over nature, which has been appreciated by 'modern' men since the Enlightenment, on the other hand. (shrink)

Among the most popular strategies for justifying political obligations are those that appeal to the principle of fairness. These theories face the challenge, canonically articulated by Robert Nozick, of explaining how it is that persons are obligated to schemes when they receive goods that they do not ask for but cannot reject. John Simmons offers one defense of the principle of fairness, arguing that people could be bound by obligations of fairness if they voluntarily accept goods produced by a cooperative (...) scheme. Simmons, however, thinks that such a theory will do little work in justifying political obligations, since virtually no one voluntarily accepts state goods. This paper attempts to advance just such a theory by arguing that states are in fact genuine cooperative schemes and that Simmons is overly pessimistic in his appraisal of whether the majority of citizens accept the goods provided by their states. (shrink)

This research proposes an explanation for the conflicting extant evidence about whether family ownership of a business promotes proactive environmental strategy (PES). Based on insights drawn from strategic reference point theory, organizational identity theory, and the socioemotional wealth preservation perspective, we propose that family ownership has a moderated–mediated relationship with PES, with commitment as a moderator and long-term orientation as a mediator. A test using 454 China private firms with different levels of family ownership supports the hypotheses. This shows that (...) PES as a strategy related to business ethics does not happen without commitment and long-term orientation. (shrink)

本書可謂宋教授打從心性潛修後而有的領悟之作。讀者若能內修本心、外練世事，來此讀書，將別有一番新譯在心頭。.

Very little attention has been paid towards examining John Rawls’s liberal principle of legitimacy as a self-standing theory. Nevertheless, it offers a highly original way of thinking about state legitimacy. In this paper, I will offer a sketch of what such an account might look like. At its heart is the idea that the legitimacy of the state resides not in the consent of the governed, nor in the state’s conformity with the appropriate principles of justice, but rather in citizens’ (...) endorsement of the state and its underlying constitutional principles on the basis of their own comprehensive conceptions of justice. Such an account offers a stable middle ground between popular alternatives, and has a way of not just solving, but dissolving, the problem of legitimacy. (shrink)