From the perspective of perceptual ontology, Laozi criticizes the unnatural state in which the body is concealed in the perceptual social power and ethical relations, and advocates the perceptual liberation of the body. According to different subjects of the body, the covered body should be divided into people’s body and monarchs’ body. The body of the people is concealed in the rites and music, and could be liberated by resuming production; the body of the monarchs is covered in the excessive (...) exercise of power, and could be liberated in the restraint of power. The body is not only in the ethical relationship of the different order pattern, but also in the power relationship of the same structure of family and country. The power, body and ethics form the internal structure of trinity. The perceptual existence of the body is the basis of power and ethics, and the perceptual liberation of the body is the purpose of power and ethics. (shrink)

In order to have an effective and reliable understanding of the basic moral concepts, moral propositions and moral reasoning in Daoist ethical thoughts, it is necessary to use the methods of doing philosophy and doing ethics to engage in research work, and thus draw an intellectual conclusion about Daoist ethics. The methods of Daoist ethics mainly include analysis, explanation and comparison. The method of analysis focuses on logical analysis and language analysis of moral language in the classic texts of Daoist (...) ethics. The method of interpretation focuses on effective translation and understanding of moral language with unclear meaning in Daoist ethics. The method of comparison focuses on critical dialogue between ancient Daoist ethical thoughts and contemporary ethical theories and comparison between Confucian, Buddhist and Daoist ethics. Explaining the method of doing Daoist ethics clearly will promote the dialogue and understanding between Daoist ethics and contemporary ethics. (shrink)

Wang Xuanlan criticized the view of time defined by Xin (心) through the way of Chongxuan xue (Twofold Mystery) in Xuanzhulu, and advocated a view of time from the perspective of Dao (道). The core proposition of the time of Xin is expressed as “in the pure Xin, all of the past and the present are included”. The whole content of the time of Xin is the “three periods” constituted by the past, present and future. Wang's criticism of the time (...) of Xin is consistent with that of worldly law such as Xin, words and knowledge. However, the criticism cannot be completed in one step. The result of criticism is not clinging to no-Xin, no-words and non-knowledge, but completely denying all worldly law. In this way, the Dao in the basic position could manifest itself. The view of the time of Dao is expressed as ”the Dao has no birth and death, and the time in it is infinite“. (shrink)

本套文集是作者一生学术成果的总结,共14卷500余万字,收录了他的15部重要美学著作.

This paper argues that the structural obscurity in Kant’s Critique of the Power of Judgment reflects his tacit employment of three correlated but distinct notions: necessity considered as the universal validity of the judgment of taste; necessity considered as a feature of the judgment itself; and necessity considered as a feature of the mental free harmony that obtains in judging certain forms with taste. These distinctions have not been sufficiently recognized by commentators so far. Clarification of these three notions can (...) shed new light on the structure of the first part of Kant’s third Critique as well as on debates over the plausibility of his claims regarding taste. (shrink)

In Critique of the Power of Judgment, Kant claims organisms are to be judged as ‘natural ends’, which are products of nature but inexplicable by mechanical laws of nature. The conception of natural ends necessarily leads to the idea of nature in its whole as a system of ends. This paper proposes an interpretation of Kant’s biological teleology that can be compatible with modern science. Mechanical laws in the third Critique are understood as empirical causal laws that determine all phenomena. (...) A living organism is mechanically inexplicable, not because it falls outside of mechanical laws, but because the reciprocal productions of its parts are unifiable under its whole, as if designed by an intelligent agency according to the concept of the whole. Once we judge teleologically the mechanical laws determining the organic productions, we must judge teleologically all productions determined by these laws and therefore conceive nature in its whole as a system of ends, to which natural mechanism is subordinated. (shrink)

Relational agency is pivotal for understanding how language teachers seek and utilize relational resources in different contexts and grow to be agents of change amid various educational challenges. This study explored how three university teachers of Chinese as a second language enacted their relational agency to enhance their research capacity and sustain their professional development. Data on their personal network development was collected through concentric circle interviews, life-history interviews and written reflections over three months. Thematic analysis was adopted for iterative (...) coding and interpretation of the data. The findings revealed that teachers’ personal networks provided them with value guidance, emotional support and academic support, which exerted differential levels of impact on them to make agentic choices and actions. The study suggests that personal network analysis may serve as a suitable theoretical lens to achieve a multi-layered understanding of relational agency. The study also calls for more efforts to create learning opportunities and spaces in the relational context for teachers to build their career as agentic academics in language teacher education and development programs. (shrink)

秉春秋之筆 明善惡之辨 ——西漢．董仲舒 本書之成書為研究董仲舒哲學思想之論文集，其研究所據之資料為史漢之〈董仲舒傳〉，董氏之《春秋繁露》。其內容涵蓋董仲舒天人合一之思想、知識論、董氏春秋倫理判斷，以及道德論等。作者在研究中盡力指出董氏所以錯 謬之邏輯推論，以「證偽」，亦襯托其古「董」之精美之處。在中國古代聖賢中所倡言的天人相合的理論裡，不乏有精闢之論，然而其中有其系統而最為專精者，在古代哲人中，則莫過於董仲舒之「天人合一」之論，是以作者對 是事關心而研究焉。.

In 2012, China officially declared, as a national strategy of governance, the development of ecological consciousness, the promotion of what has been called “eco-civilization,” and the development of “ecological citizens.” In this paper, we argue that the concept of green burial reflects a number of the values underlying “eco-civilization” and ecological citizenship: respect for nature, respect for humanity, and the ecologically-sensitive rational awareness of the “harmony between nature and humanity, as in the saying “天人合一” Tian Ren He Yi = “Nature (...) and human beings combine into an integral whole”). The practice of green burial can play a valuable role in promoting the construction of an eco-civilization, although many people in China—and elsewhere—may be reluctant to accept it. One reason for this may be that the concept and practice of green burial are so new that it does not yet have a place in the ecological awareness of China’s citizens, who are the main subjects of the construction of eco-civilization. In our view, it is necessary to increase citizen awareness of green burials and their value, and to encourage people to participate in the practice. This is a reflection of the values that underlie ecological citizenship, but also serves to promote these values. While our proposal in this paper is to argue for green burial as an element in realizing this model of “eco-civilization” in China, its relevance clearly extends beyond the Chinese context. (shrink)

According to Kant’s lectures on logic, the formation of empirical concepts consists in the logical acts of comparison, reflection, and abstraction. This paper defends the tenability of Kant’s account by solving two prominent difficulties identified by commentators. Firstly, I justify Kant’s chronological presentation of the three acts by clarifying two meanings of ‘comparison’ in his writings: while comparison-1 refers to apprehension in relation to apperception and precedes reflection, comparison-2 refers to a twofold operation comprising both comparison-1 and reflection, such that (...) its completion presupposes reflection. Secondly, to unravel an alleged ‘circularity’ in Kant’s account, I propose multiple interactions between comparison-1, which can be entirely arbitrary, and reflection, which examines the compared representations according to the imagination’s free agreement with the understanding, namely, a lawfulness without law. By means of such interactions, we experiment back and forth and lawfully generate an empirical concept without relying on conceptual guidance. (shrink)

In the Critique of Pure Reason, Kant presents the Principle of Anticipations of Perception as follows: ‘In all appearances the real, which is an object of the sensation, has intensive magnitude, i.e., a degree.’ This paper defends the tenability and coherence of Kant’s argument by solving three prominent difficulties identified by commentators. Firstly, on my interpretation, the schema of the category of ‘limitation’ presents an infinite sphere of possible realities, which provides the transcendental basis for the Principle. Secondly, I take (...) Kant’s otherwise problematic examples of intensive magnitudes to show how we determine a degree according to an ordinal sequence that is constituted by cardinal quantities. Thirdly, I distinguish in Kant’s writings the categorical continuity concerning the a priori principle and the empirical continuity concerning a posteriori sensations. While the former is necessary, the latter is merely possible; but we must nevertheless assume the latter as a cognitive aim. (shrink)

This paper explores the nature of mathematical beauty from a Kantian perspective. According to Kant’s Critique of the Power of Judgment, satisfaction in beauty is subjective and non-conceptual, yet a proof can be beautiful even though it relies on concepts. I propose that, much like art creation, the formulation and study of a complex demonstration involves multiple and progressive interactions between the freely original imagination and taste. Such a proof is artistic insofar as it is guided by beauty, namely, the (...) mere feeling about the imagination’s free lawfulness. The beauty in a proof’s process and the perfection in its completion together facilitate a transition from subjective to objective purposiveness, a transition that Kant himself does not address in the third Critique. (shrink)

Dans la troisièmeCritique, Kant prétend que la beauté est le symbole de la moralité et que la réflexion sur cette relation est un devoir. Cet article présente l’argument de Kant comme un double argument. Premièrement, l’expérience de la beauté renforce notre sentiment moral. Deuxièmement, à travers le jugement sur le beau, nous supposons que la nature poursuit des fins indéterminées, sur la base de quoi l’on pourrait concevoir que la nature coopère à nos fins pratiques. Ainsi, dans l’intérêt de la (...) culture morale et de la motivation morale, il est nécessaire de traiter la beauté comme le symbole spécial de la moralité. (shrink)

A self-designed questionnaire was given to 634 health professionals in a large teaching hospital in Hubei Province in mainland China, to clarify the participants’ attitude towards information disclosure to cancer patients. Statistic description was used to analyze the data. The item ‘inappropriate information about cancer easily leads to medical disputes’ scored highest at 3.86, while the scores of such items as ‘advantages of fully informing patients outweigh disadvantages’, ‘if their family members demand nondisclosure, you will find it difficult to cooperate (...) in good faith with patients’, and ‘telling white lies to patients disturbs you a lot’ were less than 3. The health care staff placed a high value on both the desire and priority of patients to know the truth, though most of them did not think that patients had received enough information about their disease. In order to improve cancer patients’ current state of knowledge, health professionals should learn more about informed consent, and special methods and guidelines compatible with Chinese culture are urgently required in China. (shrink)

According to Kant’s Critique of the Power of Judgement, in the end all estimation of magnitude is sensible, or ‘aesthetic’, and the absolutely great in aesthetic estimation is called ‘the mathematical sublime’. This article identifies the relevant sensible element with an inner sensation of a temporal tension: in aesthetic comprehension, the imagination encounters an inevitable tension between the successive reproduction of a magnitude’s individual parts and the simultaneous unification of these parts. The sensation of this tension varies in degree and (...) facilitates aesthetic estimation in general. But in the special case where it comes to involve a sense of exceeding our imagination’s limit, we judge a magnitude to be mathematically sublime. Pace Kant, I argue that this limit is private and contingent rather than transcendental, such that the judgement of the mathematical sublime is neither universal a priori nor necessary. (shrink)

本书论述了文艺美学——由本质论到经验论、审美教育——由思辨美学到人生美学、生态美学论——由人类中心到生态整体三编内容。.

Guided by the ecosystem theory, this study aimed to explore the association between parental autonomy support and future-oriented coping of high school students, as well as the mediating effects of future time perspective and meaning in life in this relationship. A total of 707 Chinese high school students were involved in a paper questionnaire survey and data analysis. It was found that parental autonomy support was significantly positively related to future-oriented coping. Mediation analyses demonstrated that parental autonomy support directly affects (...) future-oriented coping; parental autonomy support indirectly affects future-oriented coping through separate mediation and serial mediation of future time perspective and meaning in life. These findings have important implications for the improvement of future-oriented coping abilities of high school students. (shrink)

This study explores the linear logic between consumer ethical beliefs (CEBs) and consumer unethical behavior (CUB) in a Chinese context. A relational view helps fill the belief–behavior gap by exploring the moderating role of relationship quality in reducing CUBs. Specifically, when consumers are more receptive to a set of actions that may be deemed inappropriate by moral principles, they are more likely to engage in unethical behaviors. However, when consumers perceive their misconduct as possibly damaging to the relationship developed with (...) the seller, they tend to refrain from unethical behaviors. CEBs and relationship quality also combine to affect unethical behaviors. Although consumers find the misconduct acceptable according to their ethical beliefs, they become less likely to conduct the behavior if they have a close relationship with the seller. The results contribute to a better understanding of the simplistic logic that connects CEBs and their unethical behaviors and shed light on how close relationships with consumers help contain CUBs. (shrink)

Every philosophical mode has a unique conceptual system. Qi has consistently been a fundamental part of ancient Chinese philosophy, and its significance is obvious. Guided by the idea of re-evaluating all values, Yan Fu, who was deeply influenced by Western philosophy and logic, used reverse analogical interpretation to present a new explanation of the traditional Chinese concept of qi. Qi thus evolved into basic physical particles. Yan’s philosophical effort has great significance: The logical ambiguity that had haunted qi was overcome. (...) However, qi gradually evolved into a particular existence as it was Westernized. It completely lost its internal flavor as indigenous Chinese philosophy. Its previous philosophical abstraction and universality diminished and at the same time it was not Westernized into the pure concept of Hegel’s philosophy. (shrink)

The central idea of Lakatos’ quasi-empiricism view of the philosophy of mathematics is that truth values are transmitted bottom-up, but only falsity can be transmitted from basic statements. As it is falsity but not truth that flows bottom-up, Lakatos emphasizes that observation and induction play no role in both conjecturing and proving phases in mathematics. In this paper, I argue that Lakatos’ view that one cannot obtain primitive conjectures by induction contradicts the history of mathematics, and therefore undermines his quasi-empiricism (...) theory. I argue that his misconception of induction causes this view of Lakatos. Finally, I propose that Wittgenstein’s view that “mathematics does have a grammatical nature, but it is also rooted in empirical regularities” suggests the possibility to improve Lakatos’ view by maintaining his quasi-empiricism while accepting the role induction plays in the conjecturing phase. (shrink)

Objective: Based on the theory of perceived organizational support (POS), conservation of resource (COR) and job demands-resources (JD-R) model, this study establishes a moderated mediation model to test the role of job satisfaction in mediating the relationship between perceived organizational support and job burnout, as well as the role of regulatory emotional self-efficacy in moderating the above mediating process. Method: A total of 784 police officers were surveyed with the Perceived Organizational Support Scale, the Job Burnout Questionnaire, the Regulatory Emotional (...) Self-Efficacy Scale, and the Minnesota Job Satisfaction Questionnaire. Results: (1) After controlling for gender, seniority, age, police classification, education, and marital status, regression analysis showed a significant negative correlation between perceived organizational support and burnout (r = -0.42, p < 0.01), and the former had a significant negative predictive effect on job burnout (β = -0.42, p < 0.001). (2) The mediating effect test shows that job satisfaction plays a partial role in mediating the relationship between perceived organizational support and job burnout. (3) Through the analysis of the moderated mediation model test, regulatory emotional self-efficacy moderates the first half of the path of “perceived organizational support → job satisfaction → job burnout". Conclusion: Perceived organizational support not only directly affects police job burnout but also indirectly affects police job burnout through job satisfaction. Regulatory emotional self-efficacy enhances the influence of organizational support on job satisfaction. This study indicates the combined effect of perceived organizational support, job satisfaction and regulatory emotional self-efficacy on job burnout and has certain guiding significance for alleviating police job burnout. Keywords: Perceived organizational support, Job burnout, Job satisfaction, Regulatory emotional self-efficacy, Moderated mediation. (shrink)

External regulatory and normative pressures from both the Chinese central environmental protection inspection (CEPI) program and public participation can act together to influence corporate environmental governance behavior. This research uses the multiperiod Difference-In-Differences method to test the compound impact of CEPI and public participation on corporate environmental governance strategies and investigate the underlying influence mechanisms. The results show that CEPI and public participation have a positive compound effect on the corporate “source-control” strategy. A reasonable reduction in pollution charges and increased (...) environmental subsidies are essential to stimulate the green innovation potential of heavily polluting firms. Our research helps clarify the game relationship between the central and the local governments and analyzes how the relationship between the government, the public, and corporates affects environmental governance, thereby advancing principal-agent theory and expanding the current research on institutional pressures and corporate environmental governance. (shrink)