1. Tongju ŭi kukche chŏngch'ihak, chŏngch'i sasang -- 2. Tongju ŭi kŭndae kukche chŏngch'iron -- 3. Tongju ŭi kwŏnyŏngnon kwa chŏnp'a iron -- 4. Tongju ŭi oegyosa, minjokchuŭiron -- 5. Tongju ŭi mirae segye chŏngch'iron.

本书内容包括:文学观念的嬗变、文学是人类的一种文化形态、文学是审美意识形态、文学是语言的艺术等。.

本书收录了童庆炳先生专门谈审美心理的论文16篇,着重研究人在审美过程中的心理机制,为审美心理的研究开辟了一个小小的新面。.

This response to Asger S?rensen?s paper From Ontology to Epistemology: Tong, Mao and Hegel is made on the basis of a reflection on the author?s intellectual development with special reference to the idea of?dialectics?. This development is mainly composed of three periods, in which the author formed his strong antipathy toward dialectics as a mere tool of power, learnt to understand the importance of?dialogical logic? in providing conceptual tools for human knowledge of a type of reality which is both (...) objective and subjective - human practices - and attempted to understand the?dialectics of rationalization? by integrating?dialectics? in the Western tradition of Critical Theory with the Chinese tradition of?dialectics? systematically interpreted by Feng Qi since the 1990s. (shrink)

No other cluster of medical issues affects the genders as differently as those related to procreationcontraception, sterilization, abortion, artificial insemination, in-vitro fertilization, surrogate motherhood, and genetic screening. Rosemarie Tong s approach to feminist bioethics serves as a catalyst to bring together different feminist voices in hope of actually doing something to make gender equity a present reality rather than a mere future possibility.".

In this survey of feminist theory, Rosemarie Tong provides coverage of the psychoanalytic, existential and postmodern schools of feminism. The author guides the reader through the complexities of even the most notoriously difficult thinkers. Students will meet and become familiar with many of the essential figures in the feminist tradition, from Wollstonecraft and Engel, on through de Beauvoir, Dinnerstein, and Daly, and up to Mitchell and Cixous. The text treats all views with respect and encourages students to think critically (...) and sympathetically about a wide range of views that have a direct relevance to their own lives. (shrink)

Universalism can be religious or secular; within the category of secular universalism, a distinction can be made (especially in China) between universalism focused on ‘universality’ or the universal validity of certain ideas and universalism focused on ‘generality’ or the general extension of certain ideas. Within the category of universality-based universalism, ‘value universalism’ holds one or some values to be universally valid and ‘culture universalism’ holds a certain culture or a certain way of ranking various values to be universally valid. Within (...) the category of ‘value universalism’, a distinction can be made between ‘dialogue-oriented universalism’, which argues for the priority of the right to communication over other rights and ‘monologueoriented universalism’, according to which one subject can unilaterally decide what is of universal validity for all. Not only ‘monologue-oriented universalism’, but also ‘dialogue-oriented universalism’ can be understood in a Euro-centrist way; there is thus a distinction between West-centrist and non-West-centrist varieties of universalism. The key to avoiding West-centrist universalism while upholding universalism is to make a distinction between essentialist universalism and constructivist universalism, and to see what is universally shared by all relevant parties as something to be constructed through the process of ‘Verkehr’ in Marx’s sense that is informed by the process of ‘Kommunikation’ in Habermas’s sense. (shrink)

Many people show great interest in the idea of “overlapping consensus” proposed by John Rawls. On the basis of a careful reading of different understandings of this idea, or the “overlapping consensus” on the idea of “overlapping consensus,” we can say that there are three levels of “overlapping consensus.” At the first level, people with different positions treat each other in the same reasonable attitude. At the second level, people holding different values support the same norms on the basis of (...) their respective values or by taking each other’s perspectives in the moral discourse. At the third level, people who currently hold different “moral sources” of the shared norms are never-the-less ready to be engaged in a common learning process that aims for a “fusion of horizons” in the future. Overlapping consensuses at all these levels should not only be discussed in political philosophy, or discovered in political culture, but also constructed in political practice. (shrink)

This research examined how strongly appraisals can differentiate positive emotions and how they differentiate positive emotions. Thirteen positive emotions were examined, namely, amusement, awe, challenge, compassion, contentment, gratitude, hope, interest, joy, pride, relief, romantic love and serenity. Participants from Singapore and the USA recalled an experience of each emotion and thereafter rated their appraisals of the experience. In general, the appraisals accurately classified the positive emotions at rates above chance levels, and the appraisal–emotion relationships conformed to predictions. Also, the appraisals (...) were largely judged by participants as relevant to their positive emotion experiences, and the appraisal–emotion relationships were largely consistent across the two countries. (shrink)

The identity issue involves not only the issue of "who are we?" but also the issue of "who should we be?" These two issues are not simply factual issues, they are also issues of values and norms. In recent years, moral philosophy and legal philosophy have once again become major subjects of study in the West. Issues of ethics and law are increasingly drawing serious attention from all strata of society and these issues constitute an important vantage point for understanding (...) contemporary Western society. (shrink)

It is still hard to ascertain when the landlord economy (in the exploitation form of a tenancy system) in China got started. At least, however, it was during the middle of the Warring States period, that is, the time of Mencius, that the earliest land issue in China was brought up. Raising the issue was a reflection of how the phenomenon of uneven distribution of wealth surfaced and developed in ancient times. The landlord economy based on the exploitation form of (...) a tenancy system came into existence in the wake of the widening of the uneven distribution of wealth in society. Therefore, we can presume that the landlord economy began to emerge during the middle of the Warring States period at the latest. It seems certain that the landlord economy was already an established fact toward the end of that period. For example, Han Fei noted in his representative writing "On Outstanding Schools": "When discussing the problem how to rule, most of the contemporary scholars propose: ‘Divide the land among the poor to provide resources for the have-nots.’" This shows the problem of uneven distribution of wealth, and the issue of land grew quite serious by that time. This was the first instance that the ruling class advanced the policy of "even distribution of land" in order to mitigate class contradiction. (In the time of Mencius, it seemed the system of "granting land" had not been totally abolished in the eastern states. Therefore Mencius proposed the land policy, aside from maintaining the system of "nine squares," of "restricting the people's property." From this phenomenon we can presume that the landlord economy had, it seemed, already begun to gain ground.) In consequence, out of the Confucians representing the reformists among the patriarchal nobilities emerged such intellectuals as Xun Zi who basically represented the interests of the landlord class. From that time onward, the Confucians gradually integrated themselves with the landlord class. Following the emergence and growth of the landlord economy, it became increasingly evident for China to move toward a unified country. There was the necessity for the small-sized centralized feudal states which arose during the early years of the Warring States period to merge toward the end of the period into a centralized feudal monarchy which stood for the landlords' interest. Han Fei's doctrine was precisely a set of ideas that fitted in with the situation toward the end of the Warring States period and served the autocratic feudal country. (shrink)

Emotion recognition plays an important part in human-computer interaction. Currently, the main challenge in electroencephalogram -based emotion recognition is the non-stationarity of EEG signals, which causes performance of the trained model decreasing over time. In this paper, we propose a two-level domain adaptation neural network to construct a transfer model for EEG-based emotion recognition. Specifically, deep features from the topological graph, which preserve topological information from EEG signals, are extracted using a deep neural network. These features are then passed through (...) TDANN for two-level domain confusion. The first level uses the maximum mean discrepancy to reduce the distribution discrepancy of deep features between source domain and target domain, and the second uses the domain adversarial neural network to force the deep features closer to their corresponding class centers. We evaluated the domain-transfer performance of the model on both our self-built data set and the public data set SEED. In the cross-day transfer experiment, the ability to accurately discriminate joy from other emotions was high: sadness, anger, and fear on the self-built data set. The accuracy reached 74.93% on the SEED data set. In the cross-subject transfer experiment, the ability to accurately discriminate joy from other emotions was equally high: sadness, anger, and fear on the self-built data set. The average accuracy reached 87.9% on the SEED data set, which was higher than WGAN-DA. The experimental results demonstrate that the proposed TDANN can effectively handle the domain transfer problem in EEG-based emotion recognition. (shrink)