In lieu of an abstract, here is a brief excerpt of the content:Language, Truth, and Literary Interpretation: A Cross-cultural ExaminationYanfang TangReflections on the philosophy of language in China and the West suggest that philosophers’ critiques of language center on two issues: its inadequacy and its metaphoricity. The former indicates the inability of the signifier to capture the multiplicity of the signified, whereas the latter reflects the semantic surplus of the signifier over its referent. While modern Western philosophers focus on the (...) metaphoricity, frequently referred to as the “play,” of the sign, philosophers in traditional China targeted what they believed to be the inherent inadequacies of words in their discussions. 1 Both aspects of language are considered the cause of equivocal or ineffective speech, and thus of impediment to correct understanding, and yet philosophers of the two cultural traditions have come to different conclusions about reading or literary study.To Western philosophers and literary critics, the metaphoricity of language incurs a serious problem for reading. Because the sign, in its incessant play, always points to more than is needed to the point that its real reference is blurred or covered up, correct reading of a literary text becomes impossible. Such phrases, frequently appearing in contemporary critical writings as “the tyranny of words,” “the indeterminacy of meaning,” and “the unreadable text,” testify to the widespread concern about the problems of language in the West. On the other hand, despite their acute awareness of the intrinsic deficiency of words, Chinese philosophers and poets never gave up their hope in the efficacy [End Page 1] of writing and literary understanding. Indeed, the enterprise of creative writing and literary criticism boomed in China at the time when the philosophical aphorism that “words do not exhaust meaning” (yan bu jin yi) was brought home to almost every poet and critic flourishing between the third and fourth centuries. For the following one and a half millennia the question of the objectivity of meaning, the crux of Western post-structuralist discourse and quarrels, has never been raised in Chinese philosophical or literary discussions. This wide contrast of outlooks on reading informed by the same disillusionment with language is rather intriguing. To account for this phenomenon this article attempts to look at the differences in the way language is perceived and practiced in China and the West. It shall also probe into the concepts of truth underlying the two cultural traditions because such an inquiry sheds some important light on the different perceptions people in the two parts of the world hold concerning language and literary practice.Metaphoricity: The Way In or Out of the Dilemma?It is interesting to say that while twentieth-century discoveries about the metaphoricity of language have made some Western critics conclude that “all reading is misreading” and that “there is no such a thing as an objective meaning,” this same awareness—that language is essentially metaphorical in nature, that it always says more than what it appears to—posed a solution for Chinese philosophers and poets to get out of the linguistic dilemma in which they found themselves. But before we enter the topic, let us first look at the dominant views of language in each cultural tradition. First, as Yip Wai-lim and others have demonstrated, the Chinese philosophical tradition began with a rejection of language as a reliable means for cognition and expression. 2 Philosophers in ancient China viewed language, or in their own terminology, words, as an instrument for expressing ideas in the mind or describing objects in the world, but they considered them inherently limited and thus unable to carry out their tasks effectively. The earliest statement of this conception is recorded in the ancient classic the Book of Changes, where it says: “Writing does not exhaust words, and words do not exhaust meaning.” 3 Attributed to Confucius and thus also representing Confucian ideas, 4 this statement was elaborated, amplified, and developed into a systematic argument by Daoist (Taoist) philosophers Lao [End Page 2] Zi and Zhuang Zi (369?-286? bc). Approaching the issue from the perspective of Dao (Tao), these founders of Daoist school viewed language as intrinsically limited in its function of representing Dao. This is because Dao, the cosmic principle or pattern, is dynamic in... (shrink)

汤用彤先生 , 字锡予, 湖北黄梅人. 中国近现代哲学家、教育家. 从1935年起, 到全国解放, 汤用彤先生一直主持北大哲学系, 因而哲学系的教学和研究方向, 与他的学术领导关系至深, 得以建立起本系自己的学术重点, 形成学术传统, 并且一直影响到今天. 作为一名导师, 在后学者心目中, 汤先生淳直、朴素、不为物累; 待人宽厚、处事公正, 蔼然仁者. 所选录的文章侧重对先生学行有深切认识的回忆与研究文字, 作者大多是其师友、门生及再传弟子.

《汤用彤全集》收集了我们可以找到的已刊和未刊用彤先生的论著和读书札记、教学讲义及提纲、演讲提纲、信札以及学生的听课笔记，编为七卷。第一卷《汉魏两晋南北朝佛教史》；第二卷《隋唐佛教史稿》；第三卷《印度哲 学史略》；第四卷《魏晋玄学》；第五卷《往日阿稿·西方哲学》；第六卷《校点高僧传》；第七卷《饾饤札记》。在每卷之最后都附有一“编者后记”，对该卷的编辑情况做了一些说明，可供参考。第七卷末载《汤用彤年谱简 编》。.

The vast majority of indigenous communities are among the world’s poorest and are unlikely to be engaged in a thriving, mutually beneficial partnership with an MNC. While there are increasing studies on CSR initiatives in base of the pyramid communities, few—if any—feature the self-initiated stakeholder transition of an impoverished community. This paper examines the factors that motivated the stakeholder transformation process of an indigenous community, from its position as a non-stakeholder, one lacking in power and legitimacy, to the status of (...) being a primary stakeholder of the firm. We applied a constructivist grounded theory approach to longitudinal data to arrive at the conceptual framework. The findings presented are drawn from an in-depth case study of the Maasai, an indigenous community from East Africa. The findings point to the existence of entrepreneurial alertness that is instrumental in propelling the indigenous community to evolve from one stakeholder category to the next. Our research aims to propose a possible foundation for how communities deep in poverty can coalesce themselves to make their social needs salient to multinational organizations. (shrink)

There is a debate regarding the function of Drp1, a GTPase involved in mitochondrial fission, during the elimination of mitochondria by autophagy. A number of experiments indicate that Drp1 is needed to eliminate mitochondria during mitophagy, either by reducing the mitochondrial size or by providing a noncanonical mitophagy function. Yet, other convincing experimental results support the conclusion that Drp1 is not necessary. Here, we review the possible functions for Drp1 in mitophagy and autophagy, depending on tissues, organisms and stresses, and (...) discuss these apparent discrepancies. In this regard, it appears that the reduction of mitochondria size is often required for mitophagy but not always in a Drp1‐dependent manner. Finally, we speculate on Drp1‐independent mitochondrial fission mechanism that may take place during mitophagy and on noncanonical roles, which Drp1 may play such as modulating organelle contact sites dynamic during the autophagosome formation. (shrink)

本书由上编：汤一介谈《儒藏》和下编汤一介与《儒藏》构成，具体收录了《我们为什么要编纂》《回忆汤先生与》《怀念汤一介先生坚持编好》《日本编纂委员会及其工作》《纪念汤一介先生》《汤一介先生与》《怀念汤先生 》等文章。.

Han Wei liang Jin Nan Bei chao fo jiao shi -- Wei Jin xuan xue lun gao -- Ping jin ren zhi wen hua yan jiu -- Wen hua si xiang zhi chong tu yu tiao he.

[1] zhuangzi shu jie -- [2] Wen xin diao long jiang shu -- [3] Fo, dao yu zhu zi-- [4] Ru jia -- [5] Dang dai xin Ru jia.

This research tests a model of employee helping behavior (a component of Organizational Citizenship Behavior, OCB) that involves a direct path (Intrinsic Motives → Helping Behavior, the Good Samaritan Effect) and an indirect path (the Love of Money → Extrinsic Motives → Helping Behavior). Results for the full sample supported the Good Samaritan Effect. Further, the love of money was positively related to extrinsic motives that were negatively related with helping behavior. We tested the model across four cultures (the USA., (...) Taiwan, Poland, and Egypt). The Good Samaritan Effect was significant for all four countries. For the indirect path, the first part was significant for all countries, except Egypt, whereas the second part was significant for Poland only. For Poland, the indirect path was significant and positive. The love of money may cause one to help in one culture (Poland) but not to help in others. Results were discussed in the light of ethical decision making. (shrink)

Confucian philosopher Xunzi’s moral thought is considered in light of the modern focus on self-realization. Self-Realization through Confucian Learning reconstructs Confucian thinker Xunzi’s moral philosophy in response to the modern focus on self-realization. Xunzi (born around 310 BCE) claims that human xing (“nature” or “native conditions”) is without an ethical framework and has a tendency to dominate, leading to bad judgments and bad behavior. Confucian ritual propriety (li) is needed to transform these human native conditions. Through li, people become self-directing: (...) in control of feelings and desires and in command of their own lives. Siufu Tang explicates Xunzi’s understanding of the hierarchical structure of human agency to articulate why and how li is essential to self-realization. Ritual propriety also structures relationships to make a harmonious communal life possible. Tang’s focus on self-realization highlights how Confucianism can address the individual as well as the communal and serve as a philosophy for contemporary times. (shrink)

本书初由唐君毅夫人谢廷光于1985年编订,收录唐君毅逝世后亲友,同道,学生等发表和撰写的纪念文章,现增入当时未及收录的纪念和讨论文章,以及唐君毅亲属撰写的回忆文章.由这些文章,不仅表示了大家的回忆与纪 念,更是由此对唐君毅先生生平进行总结和缅怀.

Monetary Intelligence theory asserts that individuals apply their money attitude to frame critical concerns in the context and strategically select certain options to achieve financial goals and ultimate happiness. This study explores the bright side of Monetary Intelligence and behavioral economics, frames money attitude in the context of pay and life satisfaction, and controls money at the macro-level and micro-level. We theorize: Managers with low love of money motive but high stewardship behavior will have high subjective well-being: pay satisfaction and (...) quality of life. Data collected from 6586 managers in 32 cultures across six continents support our theory. Interestingly, GDP per capita is related to life satisfaction, but not to pay satisfaction. Individual income is related to both life and pay satisfaction. Neither GDP nor income is related to Happiness. Our theoretical model across three GDP groups offers new discoveries: In high GDP entities, “high income” not only reduces aspirations—“Rich, Motivator, and Power,” but also promotes stewardship behavior—“Budget, Give/Donate, and Contribute” and appreciation of “Achievement.” After controlling income, we demonstrate the bright side of Monetary Intelligence: Low love of money motive but high stewardship behavior define Monetary Intelligence. “Good apples enjoy good quality of life in good barrels.” This notion adds another explanation to managers’ low magnitude of dishonesty in entities with high Corruption Perceptions Index. In low GDP entities, high income is related to poor Budgeting skills and escalated Happiness. These managers experience equal satisfaction with pay and life. We add a new vocabulary to the conversation of monetary intelligence, income, GDP, happiness, subjective well-being, good and bad apples and barrels, corruption, and behavioral ethics. (shrink)

Corruption devours profits, people, and the planet. Ethical leaders promote ethical behaviors. We develop a first-stage moderated mediation theoretical model, explore the intricate relationships between ethical leadership and employee ethical behaviors, and treat ethical climate and organizational justice as dual mediators and leaders’ moral attentiveness as a moderator. We investigate leadership from two perspectives—leaders’ self-evaluation of moral attentiveness and members’ perceptions of ethical leadership. We theorize: These dual mediation mechanisms are more robust for high moral leaders than low moral leaders. (...) Our three-wave data collected from multiple sources, 236 members and 98 immediate supervisors in the Republic of Iraq, support our theory. Specifically, ethical leadership robustly impacts organizational justice’s intensity and magnitude, leading to high employee ethical behaviors when leaders’ moral attentiveness is high than low. However, ethical leadership only influences the ethical climate’s intensity but has no impact on the magnitude when leaders’ moral attentiveness is high than low. Therefore, organizational justice is a more robust mediator than the ethical climate in the omnibus context of leader moral attentiveness. Our findings support Western theory and constructs, demonstrating a new theory for Muslims in Arabic’s emerging markets. Individual decision-makers apply their values as a lens to frame their concerns in the immediate and omnibus contexts to maximize their expected utility and ultimate serenity-happiness. Ethical leadership trickles down to employee ethical behaviors, providing practical implications for improving the ethical environment, corporate social responsibility, leader-member exchange, business ethics, and economic potentials in the global competitive markets. (shrink)

For the framework of event causation—i.e. the framework according to which causation is a relation between events—absences or omissions pose a problem. Absences, it is generally agreed, are not events; so, under the framework of event causation, they cannot be causally related. But, as a matter of fact, absences are often taken to be causes or effects. The problem of absence causation is thus how to make sense of causation that apparently involves absences as causes or effects. In an influential (...) paper, Helen Beebee offers a partial solution to the problem by giving an account of causation by absence. I argue that Beebee's account can be extended to cover causation of absence as well. More importantly, I argue that the extended Beebeeian account calls for a major modification to David Lewis's theory of causal explanation, usually taken as standard. Compared to the standard theory, the.. (shrink)

本书力图探讨利益的人类生命本质和社会本质,制定出更符合人类目标的利益伦理价值导向系统和利益道德规范体系。正面探讨了利益的终极道德本质,从整体上重新考察了利益伦理的基本道德原则,利益与劳动、价值、德行、 公正、政府道德和法律治理等重要而迫切的问题.

This study explores the effect of a short ethics intervention—a chapter of business ethics in a business course—on perceptions of business courses and personal values toward making money and making ethical decisions and Monetary Intelligence. Since attitudes predict intentions and behaviors, Monetary Intelligence, a form of social intelligence, is defined as the extent to which individuals monitor their own monetary motive, behavior, and cognition; apply the information to evaluate critical concerns and options; select strategies to achieve financial goals; and reach (...) ultimate success and subjective well-being. I theorize that the affective aspect of MI is unrelated to perceptions of “course work,” yet it is positively related to their “personal values” toward making money, but negatively related to making ethical decisions. Individuals with high MI have low interests in making money, but high levels of intrinsic religiosity and recall of the Ten Commandments and high interests in making ethical decisions and making the grade. Based on data from multiple panels and multiple sources, this study provides the following discoveries. Contrary to expectations, there are no differences in students’ perceptions of course work and their personal values toward making money and making ethical decisions between two measures—before and after the ethics intervention. Results of this study not only provide empirical supports for the bright side of theory of Monetary Intelligence but also reveal a new paradox—recall of the Ten Commandments is positively related to making ethical decisions, but negatively related to making money. Results illustrate important theoretical, empirical, and practical implications to the literature of money attitudes, religiosity, intrinsic motivation, and business ethics. (shrink)

Reliabilists hold that a belief is doxastically justified if and only if it is caused by a reliable process. But since such a process is one that tends to produce a high ratio of true to false beliefs, reliabilism is on the face of it applicable to binary beliefs, but not to degrees of confidence or credences. For while beliefs admit of truth or falsity, the same cannot be said of credences in general. A natural question now arises: Can reliability (...) theories of justified belief be extended or modified to account for justified credence? In this paper, I address this question. I begin by showing that, as it stands, reliabilism cannot account for justified credence. I then consider three ways in which the reliabilist may try to do so by extending or modifying her theory, but I argue that such attempts face certain problems. After that, I turn to a version of reliabilism that incorporates evidentialist elements and argue that it allows us to avoid the problems that the other theories face. If I am right, this gives reliabilists a reason, aside from those given recently by Comesaña and Goldman, to move towards such a kind of hybrid theory. (shrink)

Monetary intelligence theory asserts that individuals apply their money attitude to frame critical concerns in the context and strategically select certain options to achieve financial goals and ultimate happiness. This study explores the dark side of monetary Intelligence and behavioral economics—dishonesty. Dishonesty, a risky prospect, involves cost–benefit analysis of self-interest. We frame good or bad barrels in the environmental context as a proxy of high or low probability of getting caught for dishonesty, respectively. We theorize: The magnitude and intensity of (...) the relationship between love of money and dishonest prospect may reveal how individuals frame dishonesty in the context of two levels of subjective norm—perceived corporate ethical values at the micro-level and Corruption Perceptions Index at the macro-level, collected from multiple sources. Based on 6382 managers in 31 geopolitical entities across six continents, our cross-level three-way interaction effect illustrates: As expected, managers in good barrels, mixed barrels, and bad barrels display low, medium, and high magnitude of dishonesty, respectively. With high CEV, the intensity is the same across cultures. With low CEV, the intensity of dishonesty is the highest in high CPI entities —the Enron Effect, but the lowest in low CPI entities. CPI has a strong impact on the magnitude of dishonesty, whereas CEV has a strong impact on the intensity of dishonesty. We demonstrate dishonesty in light of monetary values and two frames of social norm, revealing critical implications to the field of behavioral economics and business ethics. (shrink)

This paper corrects a mistake in John McDowell’s influential reading of Wittgenstein’s attack on the idea of private sensations. McDowell rightly identifies a primary target of Wittgenstein’s attack to be the Myth of the Given. But he also suggests that Wittgenstein, in the ferocity of his battles with this myth, sometimes goes into overkill, which manifests itself in seemingly behavioristic denials about sensations. But this criticism of Wittgenstein is a mistake. The mistake is made over two important but notoriously difficult (...) sections in the so-called Private Language Argument, namely §304 and §293 of the Philosophical Investigations. Wittgenstein, maximally charitably read, commits no overkill in these two sections. This correction strengthens McDowell’s overall reading, but it is only a first step toward fully bringing out the deep but obscurely expressed insights in §304 and §293, the full treatment of which must await another occasion. (shrink)

We develop a theoretical model of income and pay comparison satisfaction with two mediators, examine the direct and the indirect paths of our model, and treat culture as a moderator. Based on 311 professors in the US and Spain, we demonstrate a positive direct path and a negative indirect path. Our subsequent multi-group analysis illustrates: For American professors, their direct path shows that income is directly related to high pay comparison satisfaction. Their indirect path reveals the following new insights: Professors (...) with high income have a strong love of money orientation, set their pay equity comparison standards significantly higher than their own salary, and as a consequence, have low pay comparison satisfaction. For Spanish professors, love of money is not related to their pay comparison standards which are slightly higher than their own self-reported income. Neither the direct nor the indirect path is significant. The standardized total effect of income to pay satisfaction is positive for American professors, but negligible for Spanish professors. Are you satisfied with your pay when you compare? Our results demonstrate that pay comparison satisfaction depends on not only one’s income but also one’s love of money and pay equity comparison standards which may vary across cultures. (shrink)

I address the problem of whether philosophy can be international by its claim to represent rationality, hence universality. I argue in favor of this claim by focusing on the special logic thesis in Chinese philosophy. This thesis holds that a different type of logic must be used when studying the Chinese texts. I argue at length against the special logic thesis by examining the problem of human nature in the Confucian philosophers Mencius, Hsün Tzu and Kao Tzu. I show how (...) their arguments can be reconstructed as inductive analogical arguments and as deductive argument. I then broaden the notion of the logic of argumentation into a discussion of metaphysical anti‐essentialism and underdetermination in order to resolve the problem of human nature and also to show how the same types of logical analysis (more generally construed) can be applied to the arguments from these Confucian philosophers. Under my treatment, Kao Tzu, somewhat surprisingly, turns out to provide the most insight. (shrink)

中国当代美学的历史发展是多元的，本书从四个方面深入浅出地探讨了中国当代美学的发展问题。其一，作者从审美、启蒙、革命多元互动的角度来揭示中国现当代美学发展的多元复杂性；其二，作者从心本、情本、生命本体、 身体本体、生活本体等多重本体角度来发掘中国现当代美学所蕴有的丰富哲理内涵；其三，作者从鲁迅、梁启超、王国维、朱光潜、宗白华、邓以蛰、滕固、李泽厚等美学家们生活的社会历史语境及其思想资源转化的角度来进行 了具体深入的文化探源；其四，作者还对“审美价值限度”、“诗性身体”、“微时代审美”、“生活论转向”等中国当代文艺及学术现象进行了文化考察和反思。.