The graph tong同and its associated concepts, such as da-tong (Great tong大同) and xuan-tong (mystic or dark tong玄同), have played important roles in the development of Chinese philosophy. Yet tong has received scant attention from either western or eastern scholarships. This paper is a first attempt to remedy such regret. Unlike usual understandings of tong as sameness or unity, this paper presents a nuanced account from early China, that is, ‘difference to one,’ a definition from the Mozi墨子. This definition can be (...) supported from etymological, textual, and lexical evidence. ‘Difference to one’ should not be solely attributed to a Mohist understanding; it in fact represents a common understanding of tong across philosophical streams in early China. This nuanced account provides new insights into the concept of tong in early philosophical texts, and furthermore breaks solid grounds for further studies of tong and its associated concepts. (shrink)

What is happiness? Is happiness about feeling good or about being good? Across five studies, we explored the nature and origins of our happiness concept developmentally and crosslinguistically. We found that surprisingly, children as young as age 4 viewed morally bad people as less happy than morally good people, even if the characters all have positive subjective states (Study 1). Moral character did not affect attributions of physical traits (Study 2), and was more powerfully weighted than subjective states in attributions (...) of happiness (Study 3). Moreover, moral character but not intelligence influenced children and adults’ happiness attributions (Study 4). Finally, Chinese people responded similarly when attributing happiness with two words, despite one (“Gao Xing”) being substantially more descriptive than the other (“Kuai Le”) (Study 5). Therefore, we found that moral judgment plays a relatively unique role in happiness attributions, which is surprisingly early emerging and largely independent of linguistic and cultural influences, and thus likely reflects a fundamental cognitive feature of the mind. (shrink)

John Harris recently argues that the moral bioenhancement proposed by Persson and Savulescu can damage moral agency by depriving the recipients of their freedom to fall (freedom to make wrongful choices) and therefore should not be pursued. The link Harris makes between moral agency and the freedom to fall, however, implies that all forms of moral enhancement, including moral education, that aim to make the enhancement recipients less likely to “fall” are detrimental to moral agency. In this paper, I present (...) a new moral agency-based critique against the moral bioenhancement program envisaged by Persson and Savulescu. I argue that the irresistible influences exerted by the bioenhancement program harms our capabilities for conducting accurate self-reflection and forming decisions that truly express our will, which subsequently undermine our moral agency. (shrink)

The human faculty of moral judgment is not well suited to address problems, like climate change, that are global in scope and remote in time. Advocates of ‘moral bioenhancement’ have proposed that we should investigate the use of medical technologies to make human beings more trusting and altruistic, and hence more willing to cooperate in efforts to mitigate the impacts of climate change. We survey recent accounts of the proximate and ultimate causes of human cooperation in order to assess the (...) prospects for bioenhancement. We identify a number of issues that are likely to be significant obstacles to effective bioenhancement, as well as areas for future research. (shrink)

In Philosophical Investigations §244, Wittgenstein suggests that we understand avowals (first-person psychological utterances) as manifestations or expressions of the speaker's mental states. An interesting philosophical theory, called expressivism, then develops from this Wittgensteinian idea. However, neo-expressivists disagree with simple expressivists on whether avowals are at the same time assertions, which are truth-evaluable. In this paper, I pursue the expressivist debate about whether avowals must also be viewed as assertions. I consider and reject three neo-expressivist objections against simple expressivism. Then, I (...) offer my own account of why we should understand avowals as assertions. (shrink)

In a recent paper, Francis Y. Lin proposes a “memory-challenge” to two main interpretations of Wittgenstein’s private language argument: the “no-criterion-of-correctness” interpretation and the “no-stage-setting” interpretation. According to Lin, both camps of interpretation fail to explain why a private language is impossible within a short time period. To answer the “memory-challenge”, Lin motivates a grammatical interpretation of the private language argument. In this paper, I provide a critical discussion of Lin’s objection to these interpretations and argue that Lin’s objection fails. (...) In the case of the “no-stage-setting” interpretation, Lin suggests that the private language user can establish a stage within a short time period. However, I show that this stage is insufficient for a private language to be used correctly. In the case of the “no-criterion-of-correctness” interpretation, Lin believes that since memory is reliable within a short period, no criterion is needed for the correct use of a private language. However, I argue that his objection attacks a strawman, since the interpretation concerns the structure of justification, rather than the weakness of memory itself. I conclude with a critical discussion on memory and primitive expressions, the latter of which are crucial to Wittgenstein’s approach to public language. This discussion will help to draw a sharp line between private language and public language, and cast some doubt on Lin’s grammatical interpretation. (shrink)

Xuantong 玄同 (tentatively translated as dark oneness) is a unique Daoist idea that represents an ideally mental and physical state as a result of cultivation. However, owing to limited context in the Laozi, there is no consensus on the interpretation of xuantong. Contemporary studies have also neglected xuantong’s evolution in early texts and assumed a homogeneous understanding, and hence, failed to provide a nuanced account. In this article, I investigate how xuantong evolves from the Guodian Laozi to the Huainanzi and (...) Wenzi. I argue that although xuantong may originate from the Laozi, it is in the Wenzi that a coherent theory of xuantong is accomplished. This theory advocates an orderly process of cultivation that covers internal mental states, external acts, and integration with the whole universe. The cultivation would eventually lead people to adopt an undifferentiated perspective on, and reach oneness with, all things in the universe. (shrink)

This article investigates a central yet perplexing term yiming in the ‘Qiwulun’ chapter of the Zhuangzi. Yiming describes a crucial way to detach from epistemic distinctions and debates. This term is often explained as ‘using ming’ or contradictorily as ‘stopping ming’. Yet neither of the two explanations can provide a full understanding of how yiming is adopted. I take three steps to explain yiming. First, taking an etymological approach, I argue that ming can be formulated as ‘X shining on Y’. (...) Second, I use the formula of ‘X shining on Y’ to account for yiming and argue that this term refers specifically to ‘using tian to shine on everything’. Third, I unpack a cluster of tian-associated metaphors, which provides a deep understanding of yiming as an ideal way to mental tranquility. (shrink)

This paper aims to provide a clarification of the long debate on whether enhancement will or will not diminish authenticity. It focuses particularly on accounts provided by Carl Elliott and David DeGrazia. Three clarifications will be presented here. First, most discussants only criticise Elliott’s identity argument and neglect that his conservative position in the use of enhancement can be understood as a concern over social coercion. Second, Elliott’s and DeGrazia’s views can, not only co-exist, but even converge together as an (...) autonomy based theory of authenticity. Third, the current account of autonomy provided by DeGrazia fails to address the importance of rationality and the ability of self-correction, which, as a result impedes the theory to provide a fully developed account for authenticity. In conclusion, a satisfactory account of authenticity cannot focus only on identity or subjective preference. (shrink)

The ‘Wu xing’ belongs to Guodian bamboo slips texts, which were buried around 300 BCE and excavated in 1993. Its relation with Mengzi is widely investigated. Yet how it is philosophically related to Xunzi receives little attention. In this article, I illustrate a neglected relation between ‘Wu xing’ and Xunzi, by elucidating how shan 善 (goodness) is first raised in ‘Wu xing’ and developed by Xunzi into a concrete idea. Both ‘Wu xing’ and Xunzi propose that shan exists in action, (...) which boils down to the harmonious unity of the mind and body, and to secure the ideal relation between the mind and body requires constant learning and practicing, particularly, of rituals. Learning and practicing not only lead one to realize shan, but eventually to become a consummate practitioner of rituals, to use Xunzi’s words, to become a sage. (shrink)

本文从意识本质、显意识主观内容理解系统分析以及意识智能的本质三个方面对意识现象进行深入分析。首先，本文探讨意识的本质，提出主体角度理论框架，指出意识是主体角度出现的内容变化，这种内容变化与实体的结构变 化一一对应。然后，本文通过具体的实例，如动物显意识神经网络，详细阐述了意识是如何与主体结构、神经网络结构以及客观世界相互关联的。最后，本文对意识智能的本质进行探讨，指出意识智能是多细胞协同整体反馈记录 自然变化数据并且形成数据结构模型，从而可以通过数据结构模型推理提前预测变化趋利避害的模式。.

In Authority and Estrangement, Richard Moran provides a fascinating account of how we know what we believe that he calls the “transparency account.” This account relies on the transparency relation between the question of whether we believe that p and the question of whether p is true. That is, we can consider the former by considering the grounds for the latter. But Moran’s account has been criticized by David Finkelstein, who argues that it fails to explain how we know our (...) attitudes and emotions more generally. The aim of this paper is to show how Moran’s transparency account can be extended to meet this criticism by modifying it, using insights from Davidson’s view on attitudes and emotions. (shrink)

The Philosophical Forum, Volume 53, Issue 1, Page 47-61, Spring 2022.

Background: The concept of digital twins has great potential for transforming the existing health care system by making it more personalized. As a convergence of health care, artificial intelligence, and information and communication technologies, personalized health care services that are developed under the concept of digital twins raise a myriad of ethical issues. Although some of the ethical issues are known to researchers working on digital health and personalized medicine, currently, there is no comprehensive review that maps the major ethical (...) risks of digital twins for personalized health care services. Objective: This study aims to fill the research gap by identifying the major ethical risks of digital twins for personalized health care services. We first propose a working definition for digital twins for personalized health care services to facilitate future discussions on the ethical issues related to these emerging digital health services. We then develop a process-oriented ethical map to identify the major ethical risks in each of the different data processing phases. Methods: We resorted to the literature on eHealth, personalized medicine, precision medicine, and information engineering to identify potential issues and developed a process-oriented ethical map to structure the inquiry in a more systematic way. The ethical map allows us to see how each of the major ethical concerns emerges during the process of transforming raw data into valuable information. Developers of a digital twin for personalized health care service may use this map to identify ethical risks during the development stage in a more systematic way and can proactively address them. Results: This paper provides a working definition of digital twins for personalized health care services by identifying 3 features that distinguish the new application from other eHealth services. On the basis of the working definition, this paper further layouts 10 major operational problems and the corresponding ethical risks. Conclusions: It is challenging to address all the major ethical risks that a digital twin for a personalized health care service might encounter proactively without a conceptual map at hand. The process-oriented ethical map we propose here can assist the developers of digital twins for personalized health care services in analyzing ethical risks in a more systematic manner. (shrink)

Robert Sparrow recently argues that state-driven moral bioenhancement is morally problematic because it inevitably invites moral perfectionism. While sharing Sparrow’s worry about state-driven moral bioenhancement, I argue that his anti-perfectionism argument is too strong to offer useful normative guidance. That is, if we reject state-driven moral bioenhancement because it cannot remain neutral between different conceptions of the good, we might have to conclude that all forms of moral enhancement program ought not be made compulsory, including the least controversial and most (...) popular state-driven program: compulsory (moral) education. -/- In this paper, I argue that instead, the spirit of Sparrow’s worry should be recast in the language of the capability approach – an approach that strives to enhance people’s capabilities to develop their own conceptions of the good by restricting itself from endorsing thick conceptions of the good. The distinction made regarding thick and thin conceptions of the good helps better capture sentiments against state-driven bioenhancement programs without falling prey to the issues I raise against Sparrow’s anti-perfectionist arguments. (shrink)

According to a familiar reading of Kant, he denies the possibility alleged by the rationalists of our having non-sensible or intellectual intuition. I argue in this article that he simply holds the possibility to be groundless. To put the contrast in terms of a distinction Kant makes in the A-Paralogisms, he raises a “dogmatic” objection to the rationalists in the former case, and a “critical” one in the latter. By analyzing the two-step argument in the B-Deduction, I defend the “critical” (...) reading, which may, I hope, shed light on how Kant can justify his claim – which may be regarded as a second-order, methodological one pivotal to his Critical project – that possible experience serves as the only guideline for proving that we can cognize objects a priori. (shrink)

The rare but severe cerebral venous thrombosis occurring in some AstraZeneca vaccine recipients has prompted some governments to suspend part of their COVID-19 vaccination programmes. Such suspensions have faced various challenges from both scientific and ethical angles. Most of the criticisms against such suspensions follow a consequentialist approach, arguing that the suspension will lead to more harm than benefits. In this paper, I propose a rights-based argument against the suspension of the vaccine rollouts amid this highly time-sensitive combat of COVID-19. (...) I argue that by suspending a vaccine rollout, a government infringes people's right to take the risks they deem worth taking for their health. I also consider four potential objections to my argument and explain why none of them undermines my argument. (shrink)

It is widely accepted that a liberal state has a general duty to protect its people from undue health risks. However, the unprecedented emergent measures against the COVID-19 pandemic taken by governments worldwide give rise to questions regarding the extent to which this duty may be used to justify suspending a vaccine rollout on marginal safety grounds. -/- In this chapter, I use the case of vaccination to argue that while a liberal state has a general duty to protect its (...) people’s health, there is a limit to the measures this duty can be used to justify. First, I argue that since every available option involves different risks and benefits, the incommensurability of the involved risks and benefits forbids the prioritisation of a particular vaccine. Second, I argue that given epistemic limitations and uncertainty, policies that favour certain vaccines are not only epistemically ill-founded but also morally unacceptable. I conclude that in a highly uncertain situation such as the unfolding pandemic, the duty a liberal state ought to uphold is to properly communicate the knowns and unknowns to the general public and help people decide which option to choose for themselves. I call this duty the duty to facilitate risk-taking. (shrink)

The concept of tong played an important role in early Chinese political thought, as in the “Shangtong” chapter of the Mozi and the “Liyun” chapter of the Liji. Nevertheless, tong as a political thought has received little scholarly attention. In this article, I diverge from the common understandings of tong as sameness or unity and call on etymological and textual evidence to suggest that tong fundamentally refers to “difference to one.” In light of this understanding of tong as “difference to (...) one,” I focus on the “Shangtong” and the “Liyun” and compare the two visions of political tong that the two chapters present. With this research, I argue that the “Shangtong” and “Liyun” represent two different political streams as to how to unite a society with early China’s differences and divisions. (shrink)

This paper examines to what extent Davidsonian truth-theoretic semantics can give an adequate account for empty names in natural languages. It argues that the prospect is dim because of a tension between metaphysical austerity, non-vacuousness of theorems and empirical adequacy. Sainsbury (2005) proposed a Davidsonian account of empty names called ‘Reference Without Referents’ (RWR), which explicates reference in terms of reference-condition rather than referent, thus avoiding the issue of existence. This is an inspiring account. However, it meets several difficulties. First, (...) there is no non-vacuous, interpretive truth-condition available for any T-sentence containing an empty name, because by stipulation there is no way to compose a true atomic sentence using an empty name in RWR. The absence of an interpretive truth-condition implies the absence of an interpretive reference-condition. It also entails empirical inadequacy to support an interpretation because the related propositional attitude can never be truly satisfied. These considerations cast doubt on whether truth is the proper vehicle to articulate meaning. This paper suggests that we can alleviating the problem by employing truth-conditions varying across contexts of utterance, rather than just contexts of evaluation. The result is a two-dimensional model-theoretic approach to empty names. It involves a new function coined counterfactual reference and the account is compatible with both descriptivism and Millianism. (shrink)

This study was conducted to explore the effects of cloud-based m- learning on students’ motivation and creative performance in computer illustration course. Variables of motivation, creative behavior, creative process and creative product were conducted to understand the situations, differences, and the predictive power cloud-based m-learning had in creative performance. A nonequivalent pretest–posttest design was adopted, and 123 university students from Taipei City, Taiwan,were recruited as research participants in the study during 10-weeks experiment. They were asked to complete a motivation questionnaire. (...) Creative concept form and students’ illustraion work were also collected for statistics analysing. Through the descriptive statistics, one-way ANCOVA, and multiple linear regression analysis, the findings are as follows: (1)cloud-based m- learning had a positive effect on students’ motivation in computer illustration course; (2) cloud-based m-learning had a positive effect on creative performance in computer illustration course; (3) students with higher motivation performed better on creative performance, and(4) motivation could partially mediate cloud-based m-learning and creative performance. (shrink)

The Ontology for Biomedical Investigations (OBI) is an ontology that provides terms with precisely defined meanings to describe all aspects of how investigations in the biological and medical domains are conducted. OBI re-uses ontologies that provide a representation of biomedical knowledge from the Open Biological and Biomedical Ontologies (OBO) project and adds the ability to describe how this knowledge was derived. We here describe the state of OBI and several applications that are using it, such as adding semantic expressivity to (...) existing databases, building data entry forms, and enabling interoperability between knowledge resources. OBI covers all phases of the investigation process, such as planning, execution and reporting. It represents information and material entities that participate in these processes, as well as roles and functions. Prior to OBI, it was not possible to use a single internally consistent resource that could be applied to multiple types of experiments for these applications. OBI has made this possible by creating terms for entities involved in biological and medical investigations and by importing parts of other biomedical ontologies such as GO, Chemical Entities of Biological Interest (ChEBI) and Phenotype Attribute and Trait Ontology (PATO) without altering their meaning. OBI is being used in a wide range of projects covering genomics, multi-omics, immunology, and catalogs of services. OBI has also spawned other ontologies (Information Artifact Ontology) and methods for importing parts of ontologies (Minimum information to reference an external ontology term (MIREOT)). The OBI project is an open cross-disciplinary collaborative effort, encompassing multiple research communities from around the globe. To date, OBI has created 2366 classes and 40 relations along with textual and formal definitions. The OBI Consortium maintains a web resource providing details on the people, policies, and issues being addressed in association with OBI. (shrink)

Conclusion: Needle-free vaccination is a promising technology for the next generation of vaccines, but we found that intramuscular injection was still the most acceptable immunization route in this survey. One major reason might be that most people lack knowledge about needle-free vaccination. We should strengthen the publicity of needle-free vaccination technology, and thus improve the acceptance and coverage of vaccination in different populations.

The ongoing evolution of advanced AI systems will have profound, enduring, and significant impacts on human existence that must not be overlooked. These impacts range from empowering humanity to achieve unprecedented transcendence to potentially causing catastrophic threats to our existence. To proactively and preventively mitigate these potential threats, it is crucial to establish clear redlines to prevent AI-induced existential risks by constraining and regulating advanced AI and their related AI actors. This paper explores different concepts of AI existential risk, connects (...) the enactment of AI red lines to broader efforts addressing AI's impacts, constructs a theoretical framework for analyzing the direct impacts of AI existential risk, and upon that proposes a set of exemplary AI red lines. By contemplating AI existential risks and formulating these red lines, we aim to foster a deeper and systematic understanding of the potential dangers associated with advanced AI and the importance of proactive risk management. We hope this work will contribute to the strengthening and refinement of a comprehensive AI redline system for preventing humanity from AI existential risks. (shrink)

In pedestrian detection, occlusions are typically treated as an unstructured source of noise and explicit models have lagged behind those for object appearance, which will result in degradation of detection performance. In this paper, a hierarchical co-occurrence model is proposed to enhance the semantic representation of a pedestrian. In our proposed hierarchical model, a latent SVM structure is employed to model the spatial co-occurrence relations among the parent–child pairs of nodes as hidden variables for handling the partial occlusions. Moreover, the (...) visibility statuses of the pedestrian can be generated by learning co-occurrence relations from the positive training data with large numbers of synthetically occluded instances. Finally, based on the proposed hierarchical co-occurrence model, a pedestrian detection algorithm is implemented to incorporate visibility statuses by means of a Random Forest ensemble. The experimental results on three public datasets demonstrate the log-average miss rate of the proposed algorithm has 5% improvement for pedestrians with partial occlusions compared with the state-of-the-arts. (shrink)

I argue that sports clubs should be punished for bad behaviour by their fans in a way that affects the club’s sporting success: for example, we are justified in imposing points deductions and competition disqualifications on the basis of racist chanting. This is despite a worry that punishing clubs in such a way is unfair because it targets the sports team rather than the fans who misbehaved. I argue that this belies a misunderstanding of the nature of sports clubs and (...) of the nature of sporting success. Further, I argue that fans should want to be held responsible in such a way because it vindicates the significant role that they play in the life of their club. (shrink)

Một bài báo rất mới của LiveScience giới thiệu về khả năng hứa hẹn trong công nghiệp xây dựng của bã cà phê. Nói tổng quát, nếu bã cà phê đã qua sử dụng được nhiệt phân đúng quy cách sẽ giúp tăng sức bền của bê tông.

This essay revisits some classic problems in the philosophy of space and time concerning the counting of possibilities. I argue that we should think that two Newtonian worlds can differ only as to when or where things happen and that general relativistic worlds can differ in something like the same way—the first of these theses being quaintly heterodox, the second baldly heretical, according to the mores of contemporary philosophy of physics.

Dan O’Brien gives an excellent analysis of testimonial knowledge transmission in his article ‘Communication Between Friends’ (2009) noting that the reliability of the speaker is a concern in both externalist and internalist theories of knowledge. O’Brien focuses on the belief states of Hearers (H) in cases where the reliability of the Speaker (S) is known via ‘intimate trust’, a special case pertaining to friendships with a track record of reliable or unreliable reports. This article considers the notion of ‘intimate trust’, (...) specifically in the context of online fan communities, in which the amount of time as a member of an online fan community and the extent of one’s posting history often results in something like ‘intimate trust’ between fans who are, for all other purposes, strangers. In the last two years, Twitter has provided a number of celebrities with a place to update fans and ‘tweet’ back and forth an innumerable number of times in any given day. This accentuates the intimacy to such a level that it becomes a ‘caricature of intimacy’ – the minute-to-minute updates accentuate the illusion that the fan ‘knows’ the celebrity, but the distance and mediation are still carefully maintained. This is an issue with both ethical and epistemological implications for fan-fan and fan-celebrity relationships online, considering ethics of care and ethics of justice, whether fans ‘owe’ celebrities a certain amount of distance and respect, and whether stars owe the fan something in return, either in the sense of reciprocal Kantian duties or Aristotelian moderation. (shrink)

In prayers lie the experiences, dreams, and identity of the individual. These strengthen faith while fortifying one’s character. This research examines the Dororo of the Ayta Ambala, a native prayer considered a convergence of the community’s experiences, aspirations, and faith. Using a Filipino-centric research approach (Maka-Pilipinong Pananaliksik), nine Dororo were gathered from Sitio Mampuweng, Olongapo City, Zambales, and classified into three types: Dororong Ritwal, a collective prayer for the community; Dororong Panganganito, a healing ritual; and Pansariling Dororo, personal prayers for (...) daily needs. Four themes emerged within the prayers: gratitude, protection, abundant harvest, and remembrance of the deceased. The Dororo reflects Ayta Ambala’s connection to nature, community, and spirituality. This research emphasizes the importance of documentation and knowledge transmission to preserve cultural heritage. The Dororo demonstrates the resilience of the Ayta Ambala amidst modernization and external religious influences while safeguarding their traditional identity. (shrink)

One of the interpretive devices that Ch'eng-kuan (澄 觀) is famous for having employed to distill the essence of the vast Mahāvaipulya Buddhāvataṃsaka Sūtra (Tafang-kuang fo-hua-yen ching 《大方廣佛華嚴經》 was a series of variations on the contemplative theme (kuan-men 觀門) of the complete interfusion (yüan-jung 圓融) of the scripture's three chief protagonists (san-sheng 三聖) ── the Buddha Vairocana (Pi-lu-che-na 毘盧遮那) and the bodhisattvas Mañjuśrī (Wen-shu-shih-li 文殊師利) and Samantabhadra (P'u-hsien 普賢). By aligning these three powerful sacred persons with a number of philosophical (...) categories that he believed to be central to the sūtra ── categories like "cause" (yin 因 ), "fruition" (kuo 果 ), "faith" (hsin 信 ), "understanding" (chieh 解), "insight" (chih 智), "practice" (hsing 行), "principle" (li 理), etc. ── he provided a focal point at which the rich and vivid meditative and liturgical lives of Hua-yen devotees could be made to converge with their philosophical reflections. -/- Although Ch'eng-kuan invoked this device in several of his writings, his most concerted development of it is a short essay entitled San-sheng yüan-jung kuan-men, which appears to have been written relatively late in his long career. Like many important Hua-yen texts, this essay seems to have been lost in China not long after its author's death. However, it was preserved in Korea and Japan and from the latter country was reintroduced to China in the last years of nineteenth century. Neither in China nor in the West has it yet been adequately studied. -/- The core of the present article is a critical edition of the Chinese text of the essay based on a careful comparison of all available versions and presented together with a copiously annotated English translation. The edition translation are preceded by a brief interpretive introduction and followed by an appendix in which are given: a detailed discussion of the work's textual history, detailed accounts of its various editions, and descriptions of its several surviving paraphrases and commentaries. (shrink)

Di er ci Qimeng (The second Enlightenment), by Wang Zhihe and Fan Meijun, is a timely book in Chinese about constructing a philosophical and practical way to contend with China's postmodernization. It combines Whitehead's process philosophy with a focus on Chinese modernity in order to map out a desirable postmodern society. It addresses the problem on several dimensions from policy making to basic value systems. The range of themes can be seen from the topics of the book's twelve chapters: (1) (...) Reverence for Land—Toward a Constructive Postmodern Agriculture; (2) Becoming Fully Human—Toward a Postmodern Organic Education; (3) Survival of the Harmonious-Toward a Constructive Postmodern Harmonious Culture; (4) Beauty .. (shrink)

While largely agreeing with Ruiping Fan, Chenyang Li makes three points regarding the handling of COVID-19. First, in addition to state capacity, social trust, and leadership, as identified by Francis Fukuyama, factors responsible for successful pandemic responses include the value of individual freedom upheld by citizens. A high level of individual freedom can make it difficult to implement strict measures even when they are objectively necessary. Second, a strong state can be effective in handling a pandemic, but without checks and (...) balances it also runs the risk of leading a country into a major catastrophe. Third, Confucian ethics and other ethics can aid in coping with the pandemic. However, their efficacy is not unlimited, and ultimately, human survival overrides other concerns. (shrink)

Đầu tư vào rừng đô thị không chỉ là một chiến lược môi trường, mà còn là đầu tư cho sức khỏe cộng đồng và phúc lợi kinh tế.

One day, if you get the chance, please show up in our community here, in our great archipelagos of Indonesia. We are keen to be your disciples and confident we can host you.

I was enlightened by your deep charm and honorary image the first time I knew you. The more I knew you, the more I could sense your wisdom. I noticed that you are a deep thinker, much like a philosopher pondering the mysteries of existence. You are a character with advantages that can be applied in human life. You are intelligent and use your senses and experiences to cultivate the knowledge and skills to survive. You carefully plan and calculate actions, (...) never give up when facing challenges and threats, and find solutions that make you happy. Although there is no perfect character, and you are not an exception, I still can learn a lot from how you deal with others in your surroundings and maintain your position in the social environment. You are surely taking pride in upholding your dignity and aspiring to nobility like a King should be. (shrink)

This paper examines 18th-century Annamese Neo-Confucian discourse on conceptual issues related to zhongguo and the hua-yi dichotomy as expressed across a diversity of 18th-century writings. I engage with Huang Chun-chieh’s theory of “contextual turn” and localized subjectivity in 18th-century East Asian Confucianisms by arguing that 18th-century Annamese Neo-Confucianism operated along a dissimilar ideological trajectory which affirmed “geographic China, political China, and cultural China” as a transdynastic and singular zhongguo from which Annam received its politico-cultural legitimation and prestige. This discourse of (...) dependence on institutional recognition and geographical connection to the Chinese zhongguo distinguished 18th-century Annamese literati not only from contemporaneous modes of Confucian intellectuality in Japan and Joseon, but also from foundational conceptions of Vietic statehood characteristic of the early Le dynasty. My analysis of metaphysical theories invoked by 18th-century Annamese literati in their discussions of zhongguo and the rise of human civilization engages with both Huang Chun-chieh’s theory of a philological turn away from the metaphysical commitments in 18th-century East Asian Confucianisms and Alexander Woodside’s theory of pre-modern Vietnamese Confucianism being characterized by a non-metaphysical “classical primordialism.”. (shrink)

Appealing to imagination for modal justification is very common. But not everyone thinks that all imaginings provide modal justification. Recently, Gregory and Kung :620–663, 2010) have independently argued that, whereas imaginings with sensory imageries can justify modal beliefs, those without sensory imageries don’t because of such imaginings’ extreme liberty. In this essay, I defend the general modal epistemological relevance of imagining. I argue, first, that when the objections that target the liberal nature of non-sensory imaginings are adequately developed, those (...) objections also threaten the sensory imaginings. So, if we think that non-sensory imaginings are too liberal for modal justification, we should say the same about sensory imaginings. I’ll finish my defense by showing that, when it comes to deciding between saying that all imaginings are prima facie justificatory and saying that no imaginings are justificatory, there is an independent reason for accepting the former. (shrink)

Fan culture has grown immensely over the past few years. People are constantly looking up to celebrities and personalities as role models for their fashion, identity, and success. During the stage of adolescence, it is normal for teenagers to admire well- known people and form fan attachments as part of their identity formation. However, this admiration of a specific media figure can be associated with one's personality, cognitive processes, and psychological well-being. Thus, the current study aims to investigate the correlation (...) between celebrity admiration and the self-esteem of 238 Filipino male teenagers. The research instruments, namely Celebrity Attitude Scale (CAS) and Rosenberg Self-Esteem Scale (RSES) were both utilized through google forms. Results have shown high scores on celebrity admiration and the normal range of self-esteem of the participants. Using Pearson’s r correlation coefficient, it was found that celebrity admiration and self-esteem of Filipino male teenagers have a significant relationship that exists in a negative direction. (shrink)

During live sporting events, fans often create intense atmospheres in stadiums, expressing support for their own local players and discouragement for the opposition. Crowd hostility directed at opposition players surprisingly elicits contrasting reactions across different sports. Tennis players, for example, have reported that hostile crowds are hurtful and disrespectful, whereas footballers often praise and encourage such hostility. What explains this tension? Why are hostile atmospheres considered wrong for some athletes, and not for others? We argue that creating hostile atmospheres for (...) opposition players functions as a form of hostile affective scaffolding, as it scaffolds affective states in such a way that harms the interests of the opposition athletes, while promoting the interests of fans. These hostile atmospheres wrong the scaffolded insofar they constitute a form of recognition disrespect, and to the extent that they violate the formal rules and conventional norms internal to the sporting practices. Although the focus is on the sporting context, our analysis reveals significant implications for a more nuanced understanding of what hostile scaffolding is, and how we should understand its normativity. The existing literature views hostile scaffolding as constituted by a setback to the overall interests of the scaffolded, and that the wrong-making feature of this scaffolding is necessarily explained by harm. Instead, we argue that hostile scaffolding should be understood as hostile relative to a set of interests that an agent has, not just their overall interests, and that the wrong-making features of hostile scaffolding are not limited to harms. (shrink)

Fans of arthouse cinema may lament that über-indie idol Greta Gerwig sold out to mainstream cinema with her foray into Barbie. Yet for every film snob who refuses to watch Barbie, innumerable other...

In this paper I address the phenomenon of syncretism with respect to Chinese religions. An analysis of the syncretism that takes place between the three major Chinese religious traditions is first done in its personal and social dimensions. The social structure of Chinese religion is then used as a framework to understand how Buddhism and Daoism were made compatible with Confucianism. All this will serve as a background for the case study of Macau, where Chinese religious syncretism is very much (...) alive. Three popular religious festivals are celebrated annually and simultaneously on the eighth day of the fourth lunar month, namely, zuilongjie (醉龍節) Feast of the Drunken Dragon, tangongdan (譚公誕) Tam Kung Festival and fodanjie (佛誕節) Feast of the Buddha. (shrink)

I defend a one category ontology: an ontology that denies that we need more than one fundamental category to support the ontological structure of the world. Categorical fundamentality is understood in terms of the metaphysically prior, as that in which everything else in the world consists. One category ontologies are deeply appealing, because their ontological simplicity gives them an unmatched elegance and spareness. I’m a fan of a one category ontology that collapses the distinction between particular and property, replacing it (...) with a single fundamental category of intrinsic characters or qualities. We may describe the qualities as qualitative charactersor as modes, perhaps on the model of Aristotelian qualitative (nonsubstantial) kinds, and I will use the term “properties” interchangeably with “qualities”. The qualities are repeatable and reasonably sparse, although, as I discuss in section 2.6, there are empirical reasons that may suggest, depending on one’s preferred fundamental physical theory, that they include irreducibly intensive qualities. There are no uninstantiated qualities. I also assume that the fundamental qualitative natures are intrinsic, although physics may ultimately suggest that some of them are extrinsic. On my view, matter, concrete objects, abstract objects, and perhaps even spacetime are constructed from mereological fusions of qualities, so the world is simply a vast mixture of qualities, including polyadic properties (i.e., relations). This means that everything there is, including concrete objects like persons or stars, is a quality, a qualitative fusion, or a portion of the extended qualitative fusion that is the worldwhole. I call my view mereological bundle theory. (shrink)

My topic is a certain view about mental images: namely, the ‘Multiple Use Thesis’. On this view, at least some mental image-types, individuated in terms of the sum total of their representational content, are potentially multifunctional: a given mental image-type, individuated as indicated, can serve in a variety of imaginative-event-types. As such, the presence of an image is insufficient to individuate the content of those imagination-events in which it may feature. This picture is argued for, or (more usually) just assumed (...) to be true, by Christopher Peacocke, Michael Martin, Paul Noordhof, Bernard Williams, Alan White, and Tyler Burge. It is also presupposed by more recent authors on imagination such as Amy Kind, Peter Kung and Neil Van Leeuwen. I reject various arguments for the Multiple Use Thesis, and conclude that instead we should endorse SINGLE: a single image-type, individuated in terms of the sum total of its intrinsic representational content, can serve in only one imagination event-type, whose content coincides exactly with its own, and is wholly determined by it. Plausibility aside, the interest of this thesis is also in its iconoclasm, as well as the challenge it poses for the diverse theories that rest on the truth of the Multiple Use Thesis. (shrink)

As any fan of Leonard Cohen will tell you, many of his songs are deeply “philosophical,” in the sense that they deal reflectively and intelligently with the many of the basic issues of everyday human life, such as death, sex, love, God, and the meaning of life. It may surprise these same listeners to discover that much of academic philosophy (both past and present) has relatively little in common with this sort of introspective reflection, but is instead highly abstract, methodologically (...) complex, and filled with technical terminology that can make it inaccessible to anyone except specialists. This is not true of all philosophy, however, and Cohen’s focus on the immediate problems facing ordinary humans has much in common with the theories and ideas proposed by the Hellenistic philosophers who dominated the intellectual life of Greek- and Roman-influenced Europe for almost a thousand years. In this essay, I’ll use Cohen’s songs to examine the three major branches of Hellenistic thought: Stoicism (That’s No Way to Say Goodbye, If It Be Your Will), Epicureanism (Everybody Knows, Closing Time), and Skepticism (Famous Blue Raincoat, Different Sides). (shrink)

As a fan of Sherlock Holmes from a young age it occurred to me recently to wonder what the great detective would have made of the 'hard' problem of consciousness. Here is one possible scenario.

Moral non-cognitivists hope to explain the nature of moral agreement and disagreement as agreement and disagreement in non-cognitive attitudes. In doing so, they take on the task of identifying the relevant attitudes, distinguishing the non-cognitive attitudes corresponding to judgements of moral wrongness, for example, from attitudes involved in aesthetic disapproval or the sports fan’s disapproval of her team’s performance. We begin this paper by showing that there is a simple recipe for generating apparent counterexamples to any informative specification of the (...) moral attitudes. This may appear to be a lethal objection to non-cognitivism, but a similar recipe challenges attempts by non-cognitivism’s competitors to specify the conditions underwriting the contrast between genuine and merely apparent moral disagreement. Because of its generality, this specification problem requires a systematic response, which, we argue, is most easily available for the non-cognitivist. Building on premisses congenial to the non-cognitivist tradition, we make the following claims: (1) In paradigmatic cases, wrongness-judgements constitute a certain complex but functionally unified state, and paradigmatic wrongness-judgements form a functional kind, preserved by homeostatic mechanisms. (2) Because of the practical function of such judgements, we should expect judges’ intuitive understanding of agreement and disagreement to be accommodating, treating states departing from the paradigm in various ways as wrongness-judgements. (3) This explains the intuitive judgements required by the counterexample-generating recipe, and more generally why various kinds of amoralists are seen as making genuine wrongness-judgements. (shrink)