Neo-Confucianism of the Han and Tang dynasties is an indispensable part of the history of Chinese philosophy. From Han dynasty Confucians to Tang dynasty Confucians, the study of Confucian classics evolved progressively from textual research to conceptual explanation. A significant sign of this transformation is the book Lunyu Bijie 论语笔解 (A Written Explanation of the Analects), co-authored by Han Yu and Li Ao. Making use of the tremendous room for interpretation within the Analects, the book studied and reorganized the relationship (...) between the study of literature and the Dao and principles. It clearly shows an inevitable development of Confucianism, shifting its focus from phenomena to the nature of the heart-mind in order to comprehend nature and heavenly Dao, both of which cannot be heard (from Confucius). (shrink)

From Han Yu’s yuan Dao 原道 (retracing the Dao) to Ouyang Xiu’s lun ben 论本 (discussing the root), the conflicts arising from Confucianists’ rejection of Buddhism were focused on one point, namely, the examination of zhongxin suo shou 中心所守 (something kept in mind). The attitude towards the distinction between mind and trace, and the proper approach to erase the gap between emptiness and being, as well as that between the expedient and the true, became the major concerns unavoidable for various (...) thinkers to integrate the two teachings and to propel academic development. To understand by mind and to blame for matter were of crucial methodological significance for transcendence in both Confucianism and Buddhism. The arguments of Confucian scholars like Zhang Zai and the Cheng brothers on the identity of mind and trace and the unity of void and solid are mutually manifested. The same mind with the same principle means mind is principle. The common axis of Confucianism and Buddhism exists in the emphasis on mind beyond trace. The unification of mind and trace or the accordance of body and function has actually become the cardinal foundation for the possible mergence of the Three Teachings. (shrink)

Interrogating the totalizing perspectives on Chinese gender studies that typically treat China only in binary opposition to the West, “Other Genders, Other Sexualities” focuses on the dynamics of difference within China and probes the complex history of Chinese sexuality and gender formations. The centerpiece of this special issue is the first English translation of Li Xiaojiang’s 1983 post-Mao feminist retheorization of women’s emancipation and sexual differences. Other topics addressed include the emergence of the “modern girl” in early twentieth-century China, the (...) legacy of socialist gender practices in rural cultures, transgender performance on Chinese television, the political ambivalence of Chinese gay identity in the cinema, and early Chinese gender configurations in East Han art and writing. By recognizing the gender implications of China’s competing economic ideologies, this issue generates critical insights and new perspectives for the study of Chinese history, gender and sexuality, and feminist culture. Contributors:_Hongwei Bao, Tani Barlow, Dong Limin, Chengzhou He, Sarah Kile, Li Xiaojiang, Lingzhen Wang, Yu Shiling Lingzhen Wang_ is Associate Professor of East Asian Studies at Brown University. She is the author of _Personal Matters: Women's Autobiographical Practice in Twentieth-Century China_. (shrink)

This study explores the research paradigms of contemporary business ethics research in 2001–2008. With citation data from the top two business ethics journals included in the Social Sciences Citation Index, this study conducts citation and co-citation analysis to identify the most important publications, scholars, and research themes in the business ethics area and then maps the intellectual structure of business ethics studies between 2001 and 2008. The results show that current business ethics studies cluster around four major research themes, including (...) morality and social contract theory, ethical decision making, corporate social responsibility, and stakeholder theory. This study helps profile the invisible network of knowledge production in business ethics and provides important insights on current research paradigms of business ethics studies. (shrink)

Memristor is the fourth basic electronic element discovered in addition to resistor, capacitor, and inductor. It is a nonlinear gadget with memory features which can be used for realizing chaotic, memory, neural network, and other similar circuits and systems. In this paper, a novel memristor-based fractional-order chaotic system is presented, and this chaotic system is taken as an example to analyze its dynamic characteristics. First, we used Adomian algorithm to solve the proposed fractional-order chaotic system and yield a chaotic phase (...) diagram. Then, we examined the Lyapunov exponent spectrum, bifurcation, SE complexity, and basin of attraction of this system. We used the resulting Lyapunov exponent to describe the state of the basin of attraction of this fractional-order chaotic system. As the local minimum point of Lyapunov exponential function is the stable point in phase space, when this stable point in phase space comes into the lowest region of the basin of attraction, the solution of the chaotic system is yielded. In the analysis, we yielded the solution of the system equation with the same method used to solve the local minimum of Lyapunov exponential function. Our system analysis also revealed the multistability of this system. (shrink)

The creation of new branch of chemistry is reported. The chemical research article was examined seriously and humorously from the pegniochemistry point of view.

ObjectiveSelf-esteem and self-acceptance are not only basic features but also influential factors of mental health. The present study aimed at assessing the effects of psychoeducational lecture and group intervention on self-esteem and self-acceptance in Chinese college students.MethodsA total of 149 Chinese college students who participated in a mental health course were randomly class-based assigned into the psychoeducational lecture group and the self-focused intervention group. The lecture group received 6-session psychoeducational lectures on overview of mental health, campus adaptation, stress adjustment, self-understanding, (...) emotion management, and interpersonal relationships. The self-focused intervention group was treated with self-related group activities involving aspects of self-knowledge, self-feeling, and self-regulation for six sessions. Pre- and post-intervention measurements were taken with Rosenberg Self-Esteem Scale and Self-Acceptance Questionnaire for both groups.ResultsSelf-esteem significantly increased in both groups after six sessions. However, the enhancement of self-acceptance was more robust for the self-focused intervention group than the psychoeducational lecture group.ConclusionThe psychoeducational lecture and self-focused intervention were effective approaches to improve self-esteem for Chinese college students. With respect to self-acceptance, self-focused group intervention might have a more prominent effect. (shrink)

Given the widespread acceptance of computational thinking in educational systems around the world, primary and higher education has begun thinking about how to cultivate students' CT competences. The artificial intelligence of things combines artificial intelligence and the Internet of things and involves integrating sensing technologies at the lowest level with relevant algorithms in order to solve real-world problems. Thus, it has now become a popular technological application for CT training. In this study, a novel AIoT learning with Augmented Reality technology (...) was proposed and explored the effect of CT skills. The students used AR applications to understand AIoT applications in practice, attempted the placement of different AR sensors in actual scenarios, and further generalized and designed algorithms. Based on the results of the experimental course, we explored the influence of prior knowledge and usage intention on students' CT competence training. The results show that proposed AIoT learning can increase students' learning intention and that they had a positive impact on problem solving and comprehension with AR technology, as well as application planning and design. (shrink)

In this paper we study computability of the solutions of the Korteweg-de Vries equation ut + uux + uxxx = 0. This is one of the open problems posted by Pour-El and Richards [25]. Based on Bourgain's new approach to the initial value problem for the KdV equation in the periodic case, we show that the periodic solution u of the KdV equation is computable if the initial data is computable.

The acidic (leucine‐rich) nuclear phosphoprotein 32 kDa (ANP32) family is composed of small, evolutionarily conserved proteins characterized by an N‐terminal leucine‐rich repeat domain and a C‐terminal low‐complexity acidic region. The mammalian family members (ANP32A, ANP32B, and ANP32E) are ascribed physiologically diverse functions including chromatin modification and remodelling, apoptotic caspase modulation, protein phosphatase inhibition, as well as regulation of intracellular transport. In addition to reviewing the widespread literature on the topic, we present a concept of the ANP32s as having a whip‐like (...) structure. We also present hypotheses that ANP32C and other intronless sequences should not currently be considered bona fide family members, that their disparate necessity in development may be due to compensatory mechanisms, that their contrasting roles in cancer are likely context‐dependent, along with an underlying hypothesis that ANP32s represent an important node of physiological regulation by virtue of their diverse biochemical activities. (shrink)

abstract Mou Zongsan used to say that in Western philosophy there exist three different traditions. The first is the tradition of Plato and Aristoteles, the second is the tradition of Kant and Hegel, and the last is the tradition of Leibniz and Russell. I am afraid, however, that this kind of interpretation is already outdated and incapable of encompassing the rich variegations of Western philosophy as a whole. In my view, the various options would have been exhausted by supplementing the (...) preceding list with the tradition founded by Husserl and Heidegger and the one set up by Whitehead. All of these traditions together encapsulate the most important domains of philosophy, such as ontology, epistemology, and axiology. In this article I closely investigate the epistemological thought of Bertrand Russell in order to find out whether it contains any aspects from which we can borrow and learn. (shrink)

Ukrainian society and its state are in a stage of transition, in search of the optimal path and prospects of their development, by all the parameters of their present life. This period is characterized by complex, qualitative and quantitative measurements, of the transformations inherent in all spheres of social life.

Regardless this will have the following points: if we want to solve global problems , we need to - the global ethics. The ethics can not be the last of the modern world view provided by the world view to the material - the ultimate energy as the true occasion of the universe, because the view is nihilism, the denial code of ethics is part of the universe was constructed. The ethics can not learn from the Western tradition provide nervous, (...) because the traditional occasion of neural science regarded as the ultimate truth is only one never to create the world nervous. According to this view, apart from the scientific method and with the fact that malignant evil conflict, and promote individual traditional classic can correct the flexibility to stimulate the heart, resulting in another of its special moral admonition should be universal. a global ethics of the philosophical foundation provided by Whitehead's view of the world, because the argument for God and the creation of the ultimate. I will argue the following theses: If we are to solve our global problems , we need a global ethic. Such an ethic cannot be provided by the late modern worldview, according to which matter-energy is the only ultimate reality, because this view is nihilistic, denying that moral norms belong to the fabric of the universe. Such an ethic also cannot be provided by traditional Western theism, according to which the only ultimate reality is a deity who created the world ex nihilo, because this view, besides conflicting with scientific method and the fact of evil, promotes the idea that the scriptures of one's tradition are infallibly inspired, so that its particularistic moral injunctions should be universally enforced. The philosophical foundation for a global ethic can be provided by Whitehead's worldview, with its two ultimates: God and creativity. (shrink)

This chapter places the exodus of Russian scholars in the context of the country's turbulent twentieth-century experience of ‘three revolutions, two world wars, civil strife, and several changes of political regime’. It presents an account of the plight of Russian academics in German occupied territories who were caught ‘in the dead space between two tyrannies’. For some the price of survival in the 1940s involved temporary collaboration with the Nazi invaders, which is illustrated in the morally ambiguous wartime experiences of (...) Nikolas Poppe, Professor of Oriental Studies in Leningrad University, a leading expert of the languages and literatures of northern inner Asia; and of Ivan Malinin, professor and head of the department of pathology in the Krasnodar Medical Institute. Both found a way of resisting the communist state through temporary ‘collaboration’, and thus, reaffirmed ‘the right of the individual to make choices’. The chapter concludes by noting the change in Soviet policy towards the emigration of scientists after perestroika and its double-edged effect: ‘On the one hand, emigration impoverishes home institutions, but, on the other, the free migration of scientists has become one of the most effective mechanisms for integrating the country into the global scientific community’. (shrink)

We study model companions of theories extending the graph axioms. First we prove general results concerning the existence of the model companion. Then, by applying these results to the case of graphs, we give a series of companionable and non‐companionable examples.

The article is devoted to the consideration of the good nature existential foundations. Good, as a transcendental phenomenon, reveals itself in a person as a powerful mechanism of its internal development – spiritual needs. Need, unlike desire, is not just a requirement of the human body. Need is a way of relationship, that is, communication with objective reality. This life aspiration is responsible for the personality realization as an active, creative, responsible part of co-existence. Therefore, all aspects of human life (...) and communication, and productivity, and harmony, depend on the state of the needs system satisfaction. It is these existential conditions that correspond to the principles of ethical absolutism. Thus, the intersection point of ethics and human, the condition for the interaction and implementation of the principles of ethics is concentrated in the development of our soul needs. The soul seeks to go beyond the egoistic desires of the flesh. Therefore, to hear the “voice” of the soul, to respond to its call, a person can only when the desire to know the world around him conquers the desire to possess this world. In this regard, we are talking about the fact that the basis for the spiritual needs of humans is the need for love. The need to love resonates with the basic ethical principle “love of one’s neighbor”. Therefore, working on our own egoism, we realize the whole complex of spiritual needs: in knowledge, communication, freedom, creativity. So, the need to love is the highest metaphysical force in which the nature of good is concentrated, both on the ontological and existential levels. (shrink)

本书由英国牛津大学著名专家、我国著名学者历时五载编纂、翻译而成,是我国一部以英汉对照形式编排的哲学类工具书。本书参考了大量西方最新的、有权威的哲学百料全书、哲学辞典以及哲学教科书。主要由条目、附录及�� 引三部分组成。共列条目约2870条,内容以现当代西方哲学为主,同时包括从古希腊至今的西方主要的哲学概念、范畴、术语、哲学家、哲学流派等。本书对所列条目作出了清晰而权威的阐释,许多条目还给出了该条目的希 腊语、拉丁语、德语或法语的派生词,每个完整的条目都有经典的引文作注解。附录列有470多位西方著名哲学家的生卒年、生平简介及主要著作。本书列有两种索引,可供读者从不同的角度方便地查阅。通过阅读本书,读者 不仅可以了解西方哲学的主要概念、范畴、术语等富有权威性的阐释,还可通过一系列相关条目学习到西方哲学的发展史、演变史,进而深入研究某个哲学问题。.

Preoperative diagnosis of gastric cancer and primary gastric lymphoma is challenging and has important clinical significance. Inspired by the inductive reasoning learning of the human brain, transfer learning can improve diagnosis performance of target task by utilizing the knowledge learned from the other domains (source domain). However, most studies focus on single-source transfer learning and may lead to model performance degradation when a large domain shift exists between the single-source domain and target domain. By simulating the multi-modal information learning and (...) transfer mechanism of human brain, this study designed a multisource transfer learning feature extraction and classification framework, which can enhance the prediction performance of the target model by using multisource medical data (domain). First, this manuscript designs a feature extraction network that takes the maximum mean difference based on the Wasserstein distance as an adaptive measure of probability distribution and extracts the domain-specific invariant representations between source and target domain data. Then, aiming at the random generation of parameters bringing uncertainties to prediction accuracy and generalization ability of extreme learning machine network, the 1-norm regularization is used to implement sparse constraints of the output weight matrix and improve the robustness of the model. Finally, some experiments are carried out on the data of two medical centers. The experimental results show that the area under curves (AUCs) of the method are 0.958 and 0.929 in the two validation cohorts, respectively. The method in this manuscript can provide doctors with a better diagnostic reference, which has certain practical significance. (shrink)

In the early eighteenth century, English landscaping noticeably shifted its model from the regularity of art to the irregularity of nature. Even though this stylistic change contradicted the most elementary principles of the classical European aesthetic tradition, its proponents almost perversely cited ancient European writers in its support and justification. To understand the peculiar promotion of the new as the old in the English landscaping revolution, the involved history should be studied in a larger international and cross-cultural context than Europe. (...) This larger context, I argue, will disclose an intricate assimilation of the new into the old, a process which enabled the early English garden reformers to change the reading of tradition and to gain legitimacy for their otherwise potentially unacceptable ?beauty without order.? (shrink)

In the field of history of Chinese philosophy, the key points and difficulties in the research on Fang Yizhi are mainly reflected in two ideological lines: one is how the academic pattern of the transition from Neo-Confucianism in the Song and Ming Dynasties to the texturalism in the Qing Dynasty happened; the other is how the traditional Chinese humanities accepted the western modern natural sciences and technologies. Relatively speaking, in the late Ming and early Qing Dynasties, there were fewer academic (...) discussions on the relationship between intellectual thought and natural science and technology, and no universally accepted explanatory paradigm has been put forward yet. To understand the relationship between science and humanities in late Ming and early Qing Dynasty, as well as that between modern western natural science and ancient Chinese traditional thought, Fang Yizhi is a precious object of study. Fang Yizhi's thinking and practice about "things" is a bridge linking the natural world and the human world. “Thing” in Chinese philosophy has both concrete and abstract attributes, including but not limited to the category of “matter” in Western philosophy. Fang Yizhi has always been regarded as an encyclopedic thinker, and his theory of things is extremely rich. The theory and practice of things are the core of Fang Yizhi's philosophy. Fang Yizhi believes that the three religions all hold that the ultimate noumenon itself is "unknowable" and at the same time is the fundamental basis of every single thing, so people can only "study its origin" from the "knowable", that is, the "thing". This train of thought lies in the base of Fang’s thinking when describing and analyzing the relationship between Dao and things, which includes both theories of the universe and the ontology. This paper holds that the basic idea of Fang Yizhi's philosophy on the theory of body and function is that ‘there is no body but there is function’, while on the theory of universe it is that what above Yin and Yang are unknowable. Because the Dao has no body, it has only the function. And because nothing above the Yin and Yang can be understood, people can only use what is below the Yin and Yang such as the principle, qi 氣, image and number, to form the universal principle through the induction of the principle of “things”. Furthermore, Fang Yizhi ascribes the body, mind, nature and destiny to the concept of things, that is to say, he regards the self as the object of rational cognition. In this relationship, "I" is not only the subject of cognition, but also the object of cognition, thus realizing introspection inward. Thirdly, utensils and heaven and earth, that is, man-made objects and natural objects, are external to the self. Although Fang Yizhi also advocated "making" things external to human beings, under the social class system of scholars, peasants, workers and businessmen, he could only engage in the research of the theory of external things, that is, the so-called science of quality and measurement. On the whole, Fang Yizhi's physical research and practice did not go beyond the scope of Chinese traditional natural science, but he was good at summarizing research methods, actively absorbing the contents of western natural science, and put forward correct ideas on many specific natural science issues. Mou Zongsan's discussion on the relationship between existence and activity inspires the author to think about the significance of the theory of “round ∴”. Fang Yizhi drew a series of laws represented by the theory of “round∴” through the induction of the principle of being. Although these laws are derived from existing things, they themselves are not static, but show two levels of active states: one is the internal dynamics of the laws, that is, the constant rotation; the other is that the law derived from the existing things can be applied to the activities of people, considering eternity and change, the right timing and other variable factors. This paper tries to follow the essence of Fang Yizhi's thought to seek for communication and connection between objects and things, between being and activity, between natural science and moral and human ethics. From the perspective of the development of modern and contemporary Chinese philosophy, the study of mind has always occupied an important position, and the corresponding philosophical research of “things” is relatively lacking. In theory, mind and thing are relative and inseparable aspects, and the thoughts on “things” in traditional Chinese thought resources are comparable to the study of mind in terms of diachronic, textual volume and theoretical depth. The rapid development of modern natural science and technology and its challenges to the human world have promoted the deep and lasting reflecting on the problem of things and the relationship between people and things in western philosophy. Scientific rationality invades every aspect of human's life. The transformation of knowledge to practical technology enhances human's ability to control and transform things. Instrumental rationality dominates human's understanding of things, and “things” fall from the meaning world of human's living situation and become the means to meet human's needs. A re-examination of this period in Chinese history, when pre-modern ideas and science and technology first collided, may be helpful to enlighten us to think about the relationship between science and technology and the world of human significance. (shrink)

In my dissertation "Kant, Wordsworth, and the Aesthetic Experience," I explore the poetic and political implications of the Kantian aesthetic experience, and use them implicitly for a new reading of Wordsworth's poetry. The dissertation begins by considering Kant's view that beauty and sublimity are what may potentially occur inside each and every one of us in our interaction with any given object rather than what exists outside us in the external world. Emphasizing the reading activity of the spectator rather than (...) the creative endeavor of either divine or secular genius, Kant's depiction of art as a certain subjective and universal experience seems to make possible an analogical discussion of the democratic right and responsibility. Guided by this insight, I examine Wordsworth's similar preference of feeling developed in his poetry over the action and situation, and trace his innovation in both the Lyrical Ballads and The Prelude to instances where the literal text fails to make sense but where that very failure paradoxically produces the possibility of meaning through a certain self-critical inward turn of the narrator/poet/reader outside the narrative. Through the movement from sound , to silence , and to the concurrent possibility of new sound , Wordsworth seems to express his ambivalence toward the conception of poetry as a fixed linguistic construct. Transforming the failure of the literal text into the success of the reading activity, Wordsworth also seems to produce a new kind of reader-oriented poetry which both resembles the French Revolution in its egalitarian aspirations and differs from it in directing its energy not toward any external object but to the moral and cognitive capabilities of the poet himself and his readers. But the ambiguity of sound and silence also tempts Wordsworth at times into championing a certain mythical return to the silence of nature and human infancy, and this self-sacrificial impulse of his poetry and his awareness of it seem to be responsible for the complications and ironies of his creative aspiration and achievement. (shrink)

Studies of Sir William Temple usually associate him with the English Battle of the Books. Since his defense of the old against the new in European arts and sciences was known even in his day to be inadequate, his role in the literary history of England has so far been largely trivialized. Challenging this conventional reading, this essay strives to show that the innovation and significance of Temple's aesthetics was closely connected with his somewhat known—but hitherto insufficiently scrutinized—longstanding interest in (...) the cultural tradition of the Far East. (shrink)