Surprise—operationalized as looking time—has a long history in developmental research, providing a window into the perception and cognition of infants. Recently, however, a number of developmental researchers have considered infants’ and children's surprise in its own right. This article reviews empirical evidence and computational models of complex statistical inferences underlying surprise, and discusses how these findings relate to the role that surprise appears to play as a catalyst for learning.

GraphicalPatients with early- to middle-stage PD were enrolled for C-Gait assessment and traditional walking ability assessments. The correlation of C-Gait assessment and traditional walking tests were studied. Two models were established based on C-Gait assessment and traditional walking tests to explore the value of C-Gait assessment in predicting freezing of gait.ObjectiveEfficient methods for assessing walking adaptability in individuals with Parkinson’s disease are urgently needed. Therefore, this study aimed to assess C-Gait for detecting freezing of gait in patients with early- to (...) middle-stage PD.MethodPeople with PD diagnosis were recruited from April 2019 to November 2019 in Beijing Rehabilitation Hospital. The participants performed six items of walking adaptability on an instrumented treadmill augmented with visual targets and obstacles. The patient’s walking adaptability was evaluated by C-Gait assessment and traditional walking tests, and FOG-related indexes were collected as outcome measures. Two discriminant models were established by stepwise discriminant analysis; area under the receiver operating characteristic curve was used to validate the models.ResultIn total, 53 patients were included in this study. Most C-Gait assessment items had no or low correlations with traditional walking tests. The obstacle avoidance and speed of adaptation items could lead to FOG with high sensitivity. In addition, the C-Gait assessment model had slightly better discrimination of freezers from non-freezers compared with traditional walking test models ; specifically, obstacle avoidance and speed of adaptation have uniquely discriminant potential.ConclusionC-gait assessment could provide additional value to the traditional walking tests for PD. Gait adaptability assessment, as measured by C-Gait, may be able to help identify freezers in a PD population. (shrink)

Sufficiency principles generally state that it is especially important for justice that people have enough of certain goods, but it can be hard to give a convincing answer as to what level of goods counts as enough. This paper examines a recent sufficiency view by George Sher, who argues that the threshold level of resources and opportunities that the state should provide for each citizen is whatever level gives one enough leverage to obtain further resources and opportunities without inordinate difficulty (...) or sacrifice. The argument relies on the idea that, with regard to resources and opportunities, the sufficient ability to live one’s life effectively requires only that one have enough of them as leverage. While Sher’s general account regarding “what counts as enough?” is promising in countering certain challenges typically raised against sufficiency principles, the approach to determine the threshold of resources and opportunities in terms of leverage is problematic. (shrink)

Ethical theories in the Kantian tradition tend to centre heavily on rational agency, so it may appear challenging for such theories to account for the wrongness of bodily violence, especially the wrongness of bodily violence to animals who lack rationality. This article develops a Kantian explanation for the pro tanto wrongness of killing or injuring animals who have agency and lack rationality, based on a Kantian explanation for the pro tanto wrongness of killing or injuring people. Even though morality is (...) grounded in the will of rational agents or the value of rational agency, one does not have to be a rational agent to be morally considerable. (shrink)

Zhu had originally thought throughout the domain for life, for the "metaphysical" and "physical" between the living environment of the deep feelings. However, Zhu could not resist the idea in the history of the final ready-made common tendency, eventually leading to and thought, metaphysical and physical fragmentation. Wang Yangming thought of a great significance is to overcome this inherent Zhu thought the inconsistency. Zhu Xi's thinking is deeply concerned with the life horizon between the "metaphysical" sphere and the "physical" one. (...) However, due to the ready-made orientation often seen in the history of thoughts, his thoughts end up in the disjunction of thoughts and life, the "metaphysical" and the "physical". A major accomplishment of Wang Yangming's thoughts is to overcome the built-in contradiction in Zhu Xi's thoughts. (shrink)

Metaphysics; utopias; Fārābī; political and social views.

本书从商品拜物教这一特殊理论视角对现代性的成因、流变、类型及其在当代中国的表现形式做了独特而深入的阐述和分析.

In lieu of an abstract, here is a brief excerpt of the content:Remarks at Harvard University Memorial Service for Benjamin I. SchwartzYu-sheng LinAmong the eminent intellectual historians in the world after World War II, Ben Schwartz was one of the most subtle and profound. He was deeply rooted in—but not confined by—the humanist tradition of Montaigne and Pascal, and this provided him with insights into the wretchedness as well as the grandeur of the human condition and with a conscious Socratic (...) moral and intellectual drive toward self-examination as a prerequisite for any inquiry into human affairs. Indeed, the distinctivecharacter of Ben's scholarship lay in his integration of morality and intellect. These humanistic resources in combination with his outstanding intellectual endowment enabled Ben to reach great heights of scholarly endeavor.To mention just a few of his many enduring achievements: Ben's thesis, advanced as early as 1951 and based on a study of the inner history of the rise of the Chinese Communist movement from a comparative perspective, developed the idea that the trajectory of Marxism eastward to Russia and China was, in fact, "a steady process of decomposition." This powerful argument has stood the test of time, whereas both the notion, on the Right, of a monolithic world communism and the idea, on the Left, of the Chinese Communist movement as the embodiment of the intellectual and moral legitimacy of Marxism fell by the wayside.His In Search of Wealth and Power: Yen Fu and the West, which offers a double mirror, with modern China illuminated by the modern West and vice versa, is a trailblazing work in intercultural intellectual history. Furthermore, The World of Thought in Ancient China, Ben's prizewinning magnum opus, which treats the whole range of ancient Chinese thought from a world-historical perspective, has achieved a methodological, no less than a historiographical, breakthrough. Ben's discussion of the need to "descend from the level of total cultural orientations to the level of shared problématiques" advances boldly beyond Max Weber's ideal-typical analysis in comparative world history. Historiographically, Ben's study of the general orientations in ancient China and their dialectical relations with the problématiques manifested in different schools of thought is the most incisive and comprehensive treatment of ancient Chinese thought to date.These great achievements derived from his ability to combine deep insights into historical realities with a humane simplicity in holding onto what is central in life. Such a simplicity was manifest in his spontaneous humility, a quality that furnished him with the moral and intellectual resources by which to develop empathetic understanding of the various strands of thought in China as well as in the West. Ben's analyses of human problems from a world-historical perspective, while characteristically erudite, subtle, complex, and at times extraordinarily brilliant, were singularly free from any trace of the influence of intellectual fashions and from any sort of [End Page 187] posturing or self-exhibition. He always struggled at the center of life and history, making the best effort to enter into the depth of human reality, drawing out its significanceas fully as he could. These great attainments were, I submit, a natural outgrowth of the strength of his moral and intellectual character, which led him to be truly open-minded and thus acutely perceptive. It was because he was so seriously interested in the study of humanity that he so seriously studied the Chinese. His universalist concerns fused with his humanist humility and thus empowered him to lift the field of Chinese studies out of its various forms of parochialism.The Confucian philosopher Xun Zi once said that the genuine scholar "explains with a humane compassion, listens with a studious attitude, and engages in disputation with an impartial mind." I know no one other than Ben Schwartz to have attained this ideal. His absolute joy in intellectual give-and-take and his delight, with his eyes gently sparkling, in reaching an understanding of a complex issue were infectious. It was indeed my good fortune and great privilege to be able to sit at the feet of Professor Schwartz. He embodied most eloquently the very essence of humanistic scholarship; his spirit is and shall always be a... (shrink)

《皓首沉思錄——林可濟哲學論文自選集（2003～2014）》是作者耄耋之年（2003～2014年）撰寫、並公開發表過的38篇哲學論文的彙集。 全書有七個部分。第一部分講“中西哲學及其比較”，涉及海德格爾的哲學史觀、雅斯貝爾斯的“軸心時代”理論、中國古代哲學基本問題、王陽明哲學屬性以及梁漱溟關於中西文化哲學及其比較等。第二部分是對北京大學哲學 系在1957年召開的、全國性的中國哲學史座談會的回顧與反思。第三部分是為紀念黨的十一屆三中全會召開30周年，對以往哲學理論中若干爭論問題的回顧與反思。第四部分是闡述我國現代幾位著名哲學家（金岳霖、馮友 蘭、熊十力、湯用彤、張岱年、任繼愈、張世英等）具有原創性與代表性的哲學思想與人生際遇。第五部分是講哲學與科學關係。作者對“李約瑟問題”和“希格斯玻色子”的發現問題，發表了自己的見解。第六部分是講審美觀 與人生境界問題。第七部分是學派研究和讀書評論。 該書由著名哲學家、北京大學資深教授張世英先生作序。.

In lieu of an abstract, here is a brief excerpt of the content:Remarks at Harvard University Memorial Service for Benjamin I. SchwartzYu-sheng LinAmong the eminent intellectual historians in the world after World War II, Ben Schwartz was one of the most subtle and profound. He was deeply rooted in—but not confined by—the humanist tradition of Montaigne and Pascal, and this provided him with insights into the wretchedness as well as the grandeur of the human condition and with a conscious Socratic (...) moral and intellectual drive toward self-examination as a prerequisite for any inquiry into human affairs. Indeed, the distinctivecharacter of Ben's scholarship lay in his integration of morality and intellect. These humanistic resources in combination with his outstanding intellectual endowment enabled Ben to reach great heights of scholarly endeavor.To mention just a few of his many enduring achievements: Ben's thesis, advanced as early as 1951 and based on a study of the inner history of the rise of the Chinese Communist movement from a comparative perspective, developed the idea that the trajectory of Marxism eastward to Russia and China was, in fact, "a steady process of decomposition." This powerful argument has stood the test of time, whereas both the notion, on the Right, of a monolithic world communism and the idea, on the Left, of the Chinese Communist movement as the embodiment of the intellectual and moral legitimacy of Marxism fell by the wayside.His In Search of Wealth and Power: Yen Fu and the West, which offers a double mirror, with modern China illuminated by the modern West and vice versa, is a trailblazing work in intercultural intellectual history. Furthermore, The World of Thought in Ancient China, Ben's prizewinning magnum opus, which treats the whole range of ancient Chinese thought from a world-historical perspective, has achieved a methodological, no less than a historiographical, breakthrough. Ben's discussion of the need to "descend from the level of total cultural orientations to the level of shared problématiques" advances boldly beyond Max Weber's ideal-typical analysis in comparative world history. Historiographically, Ben's study of the general orientations in ancient China and their dialectical relations with the problématiques manifested in different schools of thought is the most incisive and comprehensive treatment of ancient Chinese thought to date.These great achievements derived from his ability to combine deep insights into historical realities with a humane simplicity in holding onto what is central in life. Such a simplicity was manifest in his spontaneous humility, a quality that furnished him with the moral and intellectual resources by which to develop empathetic understanding of the various strands of thought in China as well as in the West. Ben's analyses of human problems from a world-historical perspective, while characteristically erudite, subtle, complex, and at times extraordinarily brilliant, were singularly free from any trace of the influence of intellectual fashions and from any sort of [End Page 187] posturing or self-exhibition. He always struggled at the center of life and history, making the best effort to enter into the depth of human reality, drawing out its significanceas fully as he could. These great attainments were, I submit, a natural outgrowth of the strength of his moral and intellectual character, which led him to be truly open-minded and thus acutely perceptive. It was because he was so seriously interested in the study of humanity that he so seriously studied the Chinese. His universalist concerns fused with his humanist humility and thus empowered him to lift the field of Chinese studies out of its various forms of parochialism.The Confucian philosopher Xun Zi once said that the genuine scholar "explains with a humane compassion, listens with a studious attitude, and engages in disputation with an impartial mind." I know no one other than Ben Schwartz to have attained this ideal. His absolute joy in intellectual give-and-take and his delight, with his eyes gently sparkling, in reaching an understanding of a complex issue were infectious. It was indeed my good fortune and great privilege to be able to sit at the feet of Professor Schwartz. He embodied most eloquently the very essence of humanistic scholarship; his spirit is and shall always be a... (shrink)

林毓生先生是研究近、現代中國思想史的著名學者，畢生思考自由、理性、法治、民主等議題，提出過深邃只見解，在中文世界有著廣泛而深刻的影響。《自由的追尋》是他的思想傳記，前半部分著重敘寫林毓生成長與學思之路 ，突出在此道路上曾經對他產生關鍵影響的人與事；後半部分深入探討林毓生學術思想與代表著述，探討其旨意與論證、說明不同論著之間的邏輯關係，並揭示這些學術研究的實質意義，及其與我們這個時代的互動關係。.

The author examines He Lin's interpretation of Zhu Xi's method of intuition from a phenomenological-hermeneutical perspective and by exposing Zhu's philosophical presuppositions. In contrast with Lu Xiangshan's intuitive method, Zhu Xi's method of reading classics advocates "emptying your heart and flowing with the text" and, in this spirit, explains the celebrated "exhaustive investigation on the principles of things (ge wu qiong li)." "Text," according to Zhu, is therefore not an object in ordinary sense but a "contextual region" or "sensible pattern" (...) that, when merged with the reader, generates meanings. Furthermore, by discussing the related doctrines of Lao Zi, Zhuang Zi, Hua-Yan Buddhism, Zhou Dunyi, and Zhu Xi's own "One principle with many manifestations (li yi fen shu)," the author identifies the philosophical preconditions of Zhu's method. Based on this analysis, the author goes on to illustrate Zhu's understanding of "observing potential yet unapparent pleasure, anger, sorrow and happiness" and "maintaining a serious attitude (zhu jing).". (shrink)

This article studies Qāsim Beg Ḥayātī Tabrīzī’s unpublished account of Ṣafavid history, which has long been considered lost. Ḥayātī’s account—dedicated, in 961/1554, to Shah Ṭahmāsp’s sister, Princess Mihīn Begum —spans the period between the formative years of the Ṣafaviyya Sufi order under Ṣafī al-Dīn Isḥāq Ardabīlī and the early years of the reign of Shah Ismāʿīl. Emphasis is given to the way in which it fills in the gaps of our knowledge insofar as the pre-dynastic and early dynastic phases of (...) Ṣafavid history as well as the administrative history of the Ṣafavid shrine in Ardabīl are concerned. (shrink)

Ben shu jie shao le gong zi zhen, wei yuan, yan fu, kang you wei, tan si tong, liang qi chao, chen tian hua, zhang bing lin deng wan qing si xiang jia de zhe xue si xiang.

Offers the first focused study of the shifei debates of the Warring States period in ancient China and challenges the imposition of Western conceptual categories onto these debates. In recent decades, a growing concern in studies in Chinese intellectual history is that Chinese classics have been forced into systems of classification prevalent in Western philosophy and thus imperceptibly transformed into examples that echo Western philosophy. Lin Ma and Jaap van Brakel offer a methodology to counter this approach, and illustrate their (...) method by carrying out a transcultural inquiry into the complexities involved in understanding shi and fei and their cognate phrases in the Warring States texts, the Zhuangzi in particular. The authors discuss important features of Zhuangzi’s stance with regard to language-meaning, knowledge-doubt, questioning, equalizing, and his well-known deconstruction of the discourse in ancient China on shifei. Ma and van Brakel suggest that shi and fei apply to both descriptive and prescriptive languages and do not presuppose any fact/value dichotomy, and thus cannot be translated as either true/false or right/wrong. Instead, shi and feican be grasped in terms of a pre-philosophical notion of fitting. Ma and van Brakel also highlight Zhuangzi’s idea of “walking-two-roads” as the most significant component of his stance. In addition, they argue that all of Zhuangzi’s positive recommendations are presented in a language whose meaning is not fixed and that every stance he is committed to remains subject to fundamental questioning as a way of life. (shrink)

Di 1 ce. Cang shan ji, zi cang ji shi, "Xin zi xue" gou xiang -- di 2 ce. Zhi yan lu -- di 3 ce. Shang lin ji -- di 4 ce. Cun ya tang yi gao jiao bu -- di 5 ce. Nan Song yi min shi ren qun ti yan jiu, Zhuangzi shi ri tan -- di 6 ce. Zhuangzi shu mu ti yao -- di 7 ce. Zhuangzi xue shi (yi) -- di 8 ce. Zhuangzi xue (...) shi (er) -- di 9 ce. Zhuangzi xue shi (san) -- di 10 ce. Zhuangzi xue shi (si) -- di 11 ce. Zhuangzi xue shi (wu) -- di 12 ce. Zhuangzi xue shi (lu) -- di 13 ce. Zhuang xue shi lüe -- di 14 ce. Zhuangzi quan ping (shang) -- di 15 ce. Zhuangzi quan ping (xia) -- di 16 ce. Zhuangzi zuan yao (yi) -- di 17 ce. Zhuangzi zuan yao (er) -- di 18 ce. Zhuangzi zuan yao (san) -- di 19 ce. Zhuangzi zuan yao (si) -- di 20 ce. Zhuangzi zuan yao (wu) -- di 21 ce. Zhuangzi zuan yao (lu) -- di 22 ce. Zhuangzi zuan yao (qi) -- di 23 ce. Zhuangzi zuan yao (ba) -- di 24 ce. Zhuangzi zuan yao (jiu) -- di 25 ce. Zhuangzi jin gu (shang) -- di 26 ce. Zhuangzi jin gu (xia) -- di 27 ce. Mengzi jin gu -- di 28 ce. Mozi jin gu -- di 29 ce. -- Xunzi jin gu -- di 30 ce. Zhou Han wen chao -- di 31 ce. Shu jing lüe ying. (shrink)

Ben shu jie shao le gong zi zhen, wei yuan, yan fu, kang you wei, tan si tong, liang qi chao, chen tian hua, zhang bing lin deng wan qing si xiang jia de zhe xue si xiang.

Ben shu jie shao le gong zi zhen, wei yuan, yan fu, kang you wei, tan si tong, liang qi chao, chen tian hua, zhang bing lin deng wan qing si xiang jia de zhe xue si xiang.

Ben shu jie shao le gong zi zhen, wei yuan, yan fu, kang you wei, tan si tong, liang qi chao, chen tian hua, zhang bing lin deng wan qing si xiang jia de zhe xue si xiang.

In this article, I address the intricacies of Heidegger's existential notion of Mitsein, and expound a different way of understanding the relevant issue in light of a reinterpretation of Zhuangzi's fish story. I show that Heidegger's account of Mitsein is ultimately situated within the limit of Dasein's structural components. What is more problematic is his conception of the connection between Dasein and others as disengaged. Then I explicate a Zhuangzian idea of what I call Mitzutun, literally meaning doing something with. (...) I argue that the “with” of the Zhuangzian Mitzutun is lived out by human beings and non-human beings in the variegated forms of life. (shrink)

The Philosophical Forum, Volume 52, Issue 1, Page 65-78, Spring 2021.

Ben shu jie shao le gong zi zhen, wei yuan, yan fu, kang you wei, tan si tong, liang qi chao, chen tian hua, zhang bing lin deng wan qing si xiang jia de zhe xue si xiang.

Ben shu jie shao le gong zi zhen, wei yuan, yan fu, kang you wei, tan si tong, liang qi chao, chen tian hua, zhang bing lin deng wan qing si xiang jia de zhe xue si xiang.

In this article, we trace and elucidate Heidegger’s radical re-thinking on the relation between science and technology from about 1940 until 1976. A range of passages from the Gesamtausgabe seem to articulate a reversal of the primacy of science and technology in claiming that “Science is applied technology.” After delving into Heidegger’s reflection on the being of science and technology and their “coordination,” we show that such a claim is essentially grounded in Heidegger’s idea that “Science and technology are the (...) Same [das Selbe].” In addition, we argue that, although different ontic epochs can be distinguished in the evolvement of science and/or technology, for Heidegger there is only one unique ontological Epoch of modernity that encompasses various ontic epochs. Therefore, the change from an “epoch of objectivity” to an “epoch of orderability [Bestellbarkeit]” cannot be considered to be an ontological shift. Furthermore, it is not right to ascribe to Heidegger the view that the development of quantum physics signals the beginning of a new ontological Epoch. (shrink)

Authoritarian leadership is of great significance to eastern countries, including China. Meanwhile, unethical employee behavior also exists in all types of social organizations. The relationship between authoritarian leadership and unethical employee behavior is worth studying. Senior leaders often do not have a direct influence on employees except for through their immediate supervisors. The leadership style of senior leaders also influences the leadership style of their subordinates. This paper studies how authoritarian manager leadership trickles down to unethical employee behavior through authoritarian (...) supervisor leadership and discusses the moderating effect of leader member exchange and an ethical climate. Through a questionnaire survey of 406 pairs of leaders, supervisors, and employees, the research results of the multilevel model show that authoritarian supervisor leadership is positively related to unethical employee behavior, authoritarian supervisor leadership mediates the relationship between authoritarian manager leadership and unethical employee behavior, LMX positively moderates the relationship between authoritarian manager leadership and authoritarian supervisor leadership and moderates the mediating effect of authoritarian supervisor leadership, and, that an ethical climate negatively moderates the relationship between authoritarian supervisor leadership and unethical employee behavior and moderates the mediating effect of authoritarian supervisor leadership. (shrink)

Scientific models are used to predict and understand the target phenomena in the reality. The kind of epistemic relationship between the model and the reality is always regarded by most of the philosophers as a representational one. I argue that, complementary to this representational role, some of the scientific models have a constructive role to play in altering and reconstructing the reality in a physical way. I hold that the idealized model assumptions and elements bestow the constructive force of a (...) model on the reality. By recognizing the physical constructive force of some scientific models, the merit of these models could be judged by how successful they are in the reality construction, rather than by the traditional criterion of model-world representation. (shrink)

Ben shu xi tong jie shi le zhi jue lun si xiang zai zhong guo xian dai zhe xue fa zhan yan bian de gui ji, Fen xi le liang shu ming, Xiong shi li, Feng you lan, He lin, Mou zong san, Fang dong mei, Tang jun yi deng ren yun yong zhi jue fang fa lai jian gou ge zi zhe xue si xiang ti xi zhi de yu shi, Ji you zhuan ti yan jiu de shen du, (...) You jian gu le shi de guang du, Xian ming gou le chu zhi jue lun zai zhong guo xian dai zhe xue yan jiu zhong de du te lun kuo. (shrink)