This chapter advocates for a naturalistic ethical framework that bases normative components in basic human functions, such as emotions, as an effective approach to address intergenerational ethics questions. Using Mencius’s ethical framework as an example, which establishes emotional pivot points to incorporate others’ concerns and worries into moral deliberation, the chapter argues that this approach provides significant theoretical advantages over frameworks that rely on a familial-role-based relational understanding of Confucian ethics and moral cultivation through rituals. The chapter also highlights the (...) flexibility and adaptability of Mencian ethics, which was redeveloped over a thousand years later during the Neo-Confucian flowering and serves as evidence of its philosophical framework’s ability to connect people emotionally and ethically across time. (shrink)

Name der Zeitschrift: Nietzsche-Studien Jahrgang: 44 Heft: 1 Seiten: 516-531.

Name der Zeitschrift: Nietzsche-Studien Jahrgang: 44 Heft: 1 Seiten: 490-493.

This study attempts to reconstruct Nietzsche’s reading of Aristotle in the 1860s and 1870s—the years before he left his career as a philologist. Against the popular view that Nietzsche read only one book by Aristotle, namely the Rhetoric, the present study hopes to show that he had direct knowledge of several of Aristotle’s main works, while much of his interest in Aristotle centred on the latter’s account of art. The particular aim of this study is to explore how Nietzsche’s reading (...) of Aristotle contributed to the formation of The Birth of Tragedy. It will show that, although Nietzsche mentions Aristotle in his first book only en passant, his theory of tragedy should be understood against the background of Aristotelian poetics, especially as interpreted by such contemporaries as Jacob Bernays, Joseph Hubert Reinkens, and Gustav Teichmüller. (shrink)

ABSTRACT In a Buddhist treatise from around the fourth century CE there is a very remarkable story which serves as a thought experiment calling us to question the nature of self and the identity of persons. Lost in Sanskrit, the passage is fortunately preserved in a Chinese translation, the Dà zhìdù lùn. We here present the first reliable translation directly from the Classical Chinese, and discuss the philosophical significance of the story in its historical and literary context. We emphasise the (...) philosophical importance of embedding the story in two framing narratives, and demonstrate that the story taps a range of intuitions, and indeed fears, about the survival of the self which have also played a large role in the history of the topic in the West, and which continue to be of great contemporary concern. (shrink)

Is shame an accomplice of external oppressive values or an introspective emotion that reveals one’s true moral character? We track these conflicting intuitions about shame and argue that they point to several understudied social features of shame. We then lay out a more nuanced and inclusive view of shame that accounts for meaningful life-long interactions between self and community. This view emphasizes both personal agency in navigating shame-related experiences and the social challenges to such agency, namely the social structures and (...) values that breed shame for some people while exempting others. We argue that individuals demonstrate their agency in managing the emotion of shame not just through their private attitudes, by accepting, negotiating, or rejecting specific values, but also through social action, by identifying with some communities and distancing themselves from others. In pointing out that shame is a double-edged sword—harmful in ways not discussed before, yet also morally potent by propelling individual agency—we hope to add much-needed complexity to the discussion of shame. (shrink)

Name der Zeitschrift: Nietzsche-Studien Jahrgang: 44 Heft: 1 Seiten: 498-499.

Shame is frequently viewed as a destructive emotion; but it can also be understood in terms of change and growth. This essay highlights the problematic values that cause pervasive and frequent shame and the importance of resisting and changing these values. Using Confucian insights, I situate shame in an interactive process between the individual's values and that of their society, thus, being vulnerable to shame represents both one's connection to a community and an openness to others’ negative feedback. This process (...) provides an important arena where personal values interact with communal ones. The Confucian tradition, I argue, affords individuals a degree of autonomy in internalization through urging them to cultivate and maintain a keen sense of shame. My discussion also offers resources for understanding the various aspects of this interactive process—how individuals with similar experiences of shame may, through channeling their experiences, influence social values and propel moral progress. (shrink)

This essay calls attention to an aspect of Confucius's notion of ren that has often been overlooked or even denied in much recent discussion of the topic. While the egalitarian aspect of ren, i.e., the idea that every human being has the potential to become a ren person, is frequently asserted, the leadership dimension of ren has for the most part been given short shrift. I argue that for Confucius, ren is the leadership virtue. This conclusion is mainly based on (...) a careful and systematic analysis of what may be called ?the definitional ren passages? and some ?elucidative ren passages? in the Analects. (shrink)

The issue of the use of the Nachlass material has been much debated in Nietzsche scholarship in recent decades. Some insist on the absolute interpretative priority of his published writings over those unpublished and suggest that an extensive engagement with the Nachlass is harmful because it is something Nietzsche rejected. To verify this claim, they appeal to the story of Nietzsche asking his landlord in Sils-Maria to burn some of his notes. Since the notes that were ultimately retrieved are purportedly (...) incorporated into the compilation The Will to Power, the story also leads some to conclude that Nietzsche rejected his project on the will to power. However, the reliability of this story has been questioned. In this manuscript I first present the decisive piece of evidence that will settle the controversy over the story’s authenticity. After showing that it is true that in 1888 Nietzsche wanted some of his notes burned, I address the question of what we can conclude from this story. I argue that it neither suggests the abandonment of the will to power project, nor warrants a devaluation of the Nachlass. Finally, I will discuss the methodological problem of the use of Nietzsche’s Nachlass in general. (shrink)

Name der Zeitschrift: Nietzsche-Studien Jahrgang: 46 Heft: 1 Seiten: 242-242.

Name der Zeitschrift: Nietzsche-Studien Jahrgang: 47 Heft: 1 Seiten: 364-366.

Name der Zeitschrift: Nietzsche-Studien Jahrgang: 46 Heft: 1 Seiten: 235-235.

This paper aims to clarify the relationship between extraversion and employees’ innovative and disclose the moderating effect of organizational innovative climate on that relationship. To this end, 300 employees were selected from various enterprises in three Chinese cities, and subjected to a questionnaire survey based on the five factor model (FFM) and 5-point Likert scale. Through statistical regressions, the author explored the effects of extraversion and organizational innovative climate have on employees’ innovative behavior. Then, the organizational innovative climate was divided (...) into five dimensions, and the feature activation theory was implemented to reveal the moderating effect of each dimension on relationship between extraversion and employees’ innovation. Through the above analysis, it is concluded that extraversion has a positive effect on employees’ innovative behavior; the five dimensions of organizational innovative climate all exert a positive effect on employees’ innovative behavior; the resource support in organizational innovative climate has a moderating effect on the relationship between extraversion and employees’ innovation. The research findings shed new light on the improvement of organizational innovative and the construction of an innovative country. (shrink)

Name der Zeitschrift: Nietzsche-Studien Jahrgang: 44 Heft: 1 Seiten: 494-497.

Self models contribute to key functional domains of human intelligence that are not yet presented in today’s artificial intelligence. One important aspect of human problem-solving involves the use of conceptual self-knowledge to detect self-relevant information presented in the environment, which guides the subsequent retrieval of autobiographical memories that are relevant to the task at hand. This process enables each human to behave self-consistently in our own way across complex situations, manifested as self-interest and trait-like characteristics. In this paper, we outline (...) a computational framework that implements the conceptual aspect of human self models through a modified version of the joint-embedding predictive architecture. We propose that through the incorporation of human-like autobiographical memory retrieval and self-importance evaluation, the modified architecture could support machine agents with significantly enhanced self-consistency, which could be applied to deliver more believable simulations of human behaviors. (shrink)

Name der Zeitschrift: Nietzsche-Studien Jahrgang: 43 Heft: 1 Seiten: 241-249.

In the remainder of this article, we will disarm an important motivation for epistemic contextualism and interest-relative invariantism. We will accomplish this by presenting a stringent test of whether there is a stakes effect on ordinary knowledge ascription. Having shown that, even on a stringent way of testing, stakes fail to impact ordinary knowledge ascription, we will conclude that we should take another look at classical invariantism. Here is how we will proceed. Section 1 lays out some limitations of previous (...) research on stakes. Section 2 presents our study and concludes that there is little evidence for a substantial stakes effect. Section 3 responds to objections. The conclusion clears the way for classical invariantism. (shrink)

Recent psychological research shown that the places where we live are linked to our personality traits. Geographical aggregation of personalities has been observed in many individualistic nations; notably, the mountainousness is an essential component in understanding regional variances in personality. Could mountainousness therefore also explain the clustering of personality-types in collectivist countries like China? Using a nationwide survey (29,838 participants) in Mainland China, we investigated the relationship between the Big Five personality traits and mountainousness indicators at the provincial level. Multilevel (...) modelling showed significant negative associations between the elevation coefficient of variation (Elevation CV) and the Big Five personality traits, whereas mean elevation (Elevation Mean) and the standard deviation in elevation (Elevation STD) were positively associated with human personalities. Subsequent machine learning analyses showed that, for example, Elevation Mean outperformed other mountainousness indicators regarding correlations with neuroticism, while Elevation CV performed best relative to openness models. Our results mirror some previous findings, such as the positive association between openness and Elevation STD, while also revealing cultural differences, such as the social desirability of people living in China’s mountainous areas. (shrink)

Current debate and policy surrounding the use of genetic editing in humans often relies on a binary distinction between therapy and human enhancement. In this paper, we argue that this dichotomy fails to take into account perhaps the most significant potential uses of CRISPR-Cas9 gene editing in humans. We argue that genetic treatment of sporadic Alzheimer’s disease, breast- and ovarian-cancer causing BRCA1/2 mutations and the introduction of HIV resistance in humans should be considered within a new category of genetic protection (...) treatments. We find that if this category is not introduced, life-altering research might be unnecessarily limited by current or future policy. Otherwise ad hoc decisions might be made, which introduce a risk of unforeseen moral costs, and might overlook or fail to address some important opportunities. (shrink)

This collection brings together fourteen contributions by authors from around the globe. Each of the contributions engages with questions about how local and global bioethical issues are made to be comparable, in the hope of redressing basic needs and demands for justice. These works demonstrate the significant conceptual contributions that can be made through feminists' attention to debates in a range of interrelated fields, especially as they formulate appropriate responses to developments in medical technology, global economics, population shifts, and poverty.

In 2010, Christian Wollek published his doctoral thesis Die lateinischen Texte des Schülers Nietzsche. Übersetzung und Kommentar —a German translation of Nietzsche’s Latin writings with an introduction and commentary. This book represents the breadth of Nietzsche’s Latin writings and his vast learning while he was a student at the Naumburg Domgymnasium and Schulpforta. As Wollek tells us in the introduction, LT aims both to highlight the relevance of Nietzsche’s early writings, which he argues have been too often ignored, even in (...) recent scholarship, and to... (shrink)

Does the Ship of Theseus present a genuine puzzle about persistence due to conflicting intuitions based on “continuity of form” and “continuity of matter” pulling in opposite directions? Philosophers are divided. Some claim that it presents a genuine puzzle but disagree over whether there is a solution. Others claim that there is no puzzle at all since the case has an obvious solution. To assess these proposals, we conducted a cross-cultural study involving nearly 3,000 people across twenty-two countries, speaking eighteen (...) different languages. Our results speak against the proposal that there is no puzzle at all and against the proposal that there is a puzzle but one that has no solution. Our results suggest that there are two criteria—“continuity of form” and “continuity of matter”— that constitute our concept of persistence and these two criteria receive different weightings in settling matters concerning persistence. (shrink)

Abstract: Background: Coronary artery disease remains the leading cause of morbidity and mortality Worldwide. Previous reviews pointed that nursing interventions are beneficial for coronary artery patients. However, most interventions focused on education and counselling, but not consistent with the outcome set; still did not consider patient’s coronary artery disease risky characteristics. Related studies in China also difficult to find. Therefore this study was conducted to investigate kinds of nursing interventions delivered to coronary artery patients and match them with patient’s risk (...) factors of coronary artery disease. Results of this study were expected to add new knowledge that will alert nurses to consider coronary artery risk factors which in turn might enable the development of appropriate approaches to improve patient’s wellbeing hence reduce frequent coronary artery morbidity and mortality. Methods: A descriptive, cross-sectional, retrospective design using clinical case notes was employed. Study was undertaken in coronary care wards at the teaching hospital in China from November 2017 to September 2018. Structured-literature supported self-designed questionnaire was utilized for data collection. Chi square (χ2) test and multivariate logistic regression for adjusted odds ratio with 95% confidence interval were used to compare the relationship among independent (patient’s risk coronary artery disease factors) and dependent (nursing interventions) categorical variables. Ethical permission was granted accordingly. Results: A total of 300 coronary artery patients’ case notes were audited with mean age 63±11.2 years. Of these 175 (58.3%) were males. 126(42%) were smoking and 224(74.7%) were hypertensive. More evidence based nursing interventions than education and counselling were found to be delivered to these patients. “Administer coronary artery disease medication and their instructions” was mostly delivered to many patients 291(97%) while “counsel to cope with stress” was the least one 60 (20.0%). Three of eight nursing interventions delivered significantly matched with three or all of these patient’s coronary artery risk variables (age, smoking, hypertension and diabetes) (p < 0.05 and/or < 0.01) with Adjusted odds ratio (95% CI) within their significant ranges. Conclusion: This study delivers valuable insight that, nurses in the studied teaching hospital delivered beneficial evidence based nursing interventions to patients with coronary artery disease which significantly matched with their risk factors of coronary artery illness. However, care for stress was low hence needs improvement. Furthermore, research is needed to get consistency of nursing interventions with patient’s end point clinical outcomes for further appraisal of nursing efforts in caring CAD patients . (shrink)

Low-carbon agriculture is essential for protecting the global climate and sustainable agricultural economics. Since China is a predominantly agricultural country, the adoption of low-carbon agricultural technologies by local farmers is crucial. The past literature on low-carbon technologies has highlighted the influence of demographic, economic, and environmental factors, while the psychological factors have been underexplored. A questionnaire-based approach was used to assess the psychological process underlying the adoption of low-carbon agricultural technologies by 1,114 Chinese rice farmers in this paper, and structural (...) equation modeling (SEM) was empirically employed to test our theoretical model. (shrink)

[Purposes] This paper aims to summarize the research outcome on publishing ethics of scientific journals abroad, which is expected to serve as a reference for the research on related topics in China. [Methods] Literature review method and content coding method were adopted to systematically sum up related research abroad. Then, the status quo and development trend were analyzed. [Findings] There are five main research topics: anomy of publishing ethics, elements of publishing ethics norms, status quo of publishing ethics implementation, knowledge (...) of authors and editors on publishing ethics and their attitudes, and management of publishing ethics. [Conclusions] Foreign research on publishing ethics of scientific journals has achieved fruitful results with obvious characteristics, but there is a lack of research scope definition and systematic analysis of ethical norms. Chinese scientific journals should take international research outcome as a reference and strengthen the research on ethical norms to enhance the development of publishing ethics. (shrink)

In this paper we elaborate on the neo-Confucian interpretation of the Yi-Jing system. Based on a further exploration of the Diagram of the Supreme Polarity of Zhou Dunyi, we develop a cosmological-anthropological model in constructive engagement with Western thoughts and views on systems and on the universe. The vital energy and the pattern play central roles in this model and also in the interpretation of the images and forces of the trigrams. This leads to a comparative model, based on (...) a quadrant system with four perspectives: naturality, rationality, humanity and morality. This model fits in the quadrant system of Wilber, and also corresponds to the cosmic ring of duograms. The natural YI Ba-Gua, a cycle of trigrams where Heaven and Earth are seen as elements of the production cycle, supplies an alternative interpretation of the King Wen Ba-Gua. When extending the quadrant system to octants we observe a cycle of trigrams, the cosmic YI Ba-Gua, as a spiralling sequence, following the order of the Five elements. Heaven and Earth are seen, as in the elaborated Diagram of the Supreme Polarity, as instigator and receiver respectively of the production cycle. It forms the framework for an alternative interpretation of the Fu Xi Ba-Gua. In addition to the images, we can display the forces of the trigrams in the octant system of the cosmic YI Ba-Gua as concentric circles. In the YI Ba-Gua we combine both the cosmic and the natural YI Ba-Gua, and compare this with the Ba-Gua of King Wen and of Fu Xi. Finally we present some hypotheses for further analysis of the matrix of hexagrams based on the cosmic YI Ba-Gua. The comparison of the different philosophical views in one framework may lead to further engagement of these ways of seeing. We already conclude that there is so much structure in the Yi-Jing that it is possible to use the wisdom of the Yi-Jing without applying a divination system. (shrink)

Tutkimuksen tarkoituksena oli tutkia sisäistä yrittäjyyttä luovuuden kautta työkierron kontekstissa suomalaisen keskisuuren kaupungin liikelaitoksessa. Tutkimuksen aineisto koostui teemahaastattelun menetelmällä kerätystä aineistosta, joka analysoitiin abduktiivisen sisällönanalyysin menetelmällä. Tutkimus pyrki syventämään ymmärrystä liikelaitoksen työntekijöiden ja toimihenkilöiden luovuuteen liittyen. Tutkimus käsitteli henkilöstöryhmien luovuutta, luovuuden mahdollistavaa kulttuuria sekä luovuuden kehittämistä ja niiden eroavaisuuksia henkilöstöryhmien välillä. Tutkimuksen perusteella selvisi, että henkilöstöryhmien välillä on eroa siinä, missä määrin he kokevat voivansa vaikuttaa omaan luovuuteensa töissä. Toimihenkilöiden kohdalla aktiivinen subjektin rooli oli yleisempi, kun taas työntekijät kokivat olevansa (...) useissa yhteyksissä objekteja. Tutkimuksen perusteella voidaan päätellä, että luovuuden kaltainen abstrakti ilmiö voidaan pilkkoa pienempiin palasiin. Ilmiön ymmärtäminen on tärkeää, jotta organisaatiossa voidaan ajatella luovuutta strategisena kohteena ja että sitä voidaan johtaa. (shrink)

Intertextuality (mutual illustration) is a common rhetorical device in ancient Chinese and has been used many times in Laozi (Dao Dejing). Intertextuality (mutual illustration) is of unique significance for understanding the linguistic structure and philosophical thoughts of Lao-zi. According to the current research on mutual illustration rhetoric on ancient Chinese, the forms of this rhetoric in Laozi can be divided into mutual illustration of single sentence, of multiple sentences and of ellipsis and antisense. There are only two references to mutual (...) illustration in the annotations of Laozi in the past dynasties, and most of the commentators ignore the importance of mutual illustration in understanding Laozi. By interpreting Laozi through mutual illustration rhetoric, we can make innovations in understanding methods, understanding contents and philosophical thoughts. (shrink)

Although significant differences undoubtedly exist between Daoism and Kant’s philosophy, the two systems also have some noteworthy similarities. After calling attention to a few such parallels and sketching the outlines of Kant’s philosophy of religion, this article focuses on an often-neglected feature of the latter: the four guiding principles of what Kant calls an “invisible church”. Numerous passages from Lao Zi’s classic text, Dao-De-Jing, seem to uphold these same principles, thus suggesting that they can also be interpreted as core (...) features of a Daoist philosophy of life. A crucial difference, however, is that members of a Daoist church would focus on contentment, whereas Kantian churches modeled on Christianity would strive for perfection. The article therefore concludes by considering what a synthesis might look like, if a Kantian church were to be based on a Daoist interpretation of these four fundamental principles. (shrink)

Nghiên cứu này xem xét tác động của du lịch, tiêu thụ năng lượng tái tạo và đổi mới công nghệ lên lượng phát thải CO2 tại Việt Nam trong giai đoạn 1995-2020. Ứng dụng mô hình phân phối trễ tự hồi quy (ARDL) kết hợp với phương pháp kiểm định đường bao về mối quan hệ đồng liên kết, nghiên cứu đã cung cấp các bằng chứng về mối quan hệ giữa các biến số này cả trong dài hạn (...) và ngắn hạn. Kết quả cho thấy, trong ngắn hạn lẫn dài hạn, du lịch có xu hướng làm tăng lượng phát thải CO2, trong khi việc tiêu thụ năng lượng tái tạo giúp giảm lượng phát thải. Đổi mới công nghệ cũng giúp giảm lượng phát thải CO2 ­ trong dài hạn, tuy nhiên chưa có bằng chứng về tác động này trong ngắn hạn. Một số khuyến nghị chính sách cũng được đề xuất dựa vào các kết quả nghiên cứu trên. [This study examines the impact of tourism, renewable energy consumption, and technological innovation on CO2 emissions in Vietnam over the period 1995-2020. Applying the autoregressive distributed lag (ARDL) model combined with the envelope test method on the cointegration relationship, the study has provided evidence of the relationship between these variables over the long term and short term. The results show that, in the short and long term, tourism tends to increase CO2 emissions, while renewable energy consumption helps reduce emissions. Technological innovation also helps reduce CO2 emissions in the long term, but there is no evidence of this impact in the short term. Some policy recommendations are also proposed based on the above research results.]. (shrink)

Názory na historickou identitu Laoziho a na vznik a výklad Dao De Jingu se v průběhu dvacátého století silně rozrůznily. V tomto článku nejprve stručně představuji tradiční a modifikovaně-tradiční náhled na Laoziho a Dao De Jing. Poté se obšírněji věnuji genesi taoismu podle Russella Kirklanda. Tento americký badatel ve své knize Taoism: The Enduring Tradition (2004) syntetickým způsobem předkládá výsledky mnoha specializovaných studií, vedených historicko-kritickou metodou známou např. z biblické hermeneutiky. Kirkland hájí mj. následující čtyři teze: (1) Laozi je (...) fiktivní osoba, (2) Dao De Jing je výsledkem komplexního redakčního procesu, (3) Dao De Jing je hromada přísloví, nikoli dílo jednotné vize, (4) taoismus jakožto identifikovatelné hnutí vznikl až v 5. stol. n.l. Přes výhrady, které vůči Kirklandovým tezím vyjádřuji v tomto svém článku, je třeba jeho knihu považovat za zásadně přínosnou výzvu pro všechny taoistické badatele. (shrink)

The argument is that (1) the spiritual crisis that Zhu Xi discussed with Zhang Shi 張栻 (1133–1180) and the other “gentlemen of Hunan” from about 1167 to 1169, which was resolved by an understanding of what we might call the interpenetration of the mind’s stillness and activity (dong-jing 動靜) or equilibrium and harmony (zhong-he 中和), (2) led directly to his realization that Zhou Dunyi’s thought provided a cosmological basis for that resolution, and (3) this in turn led Zhu Xi (...) to understand (or construct) the meaning of taiji in terms of the polarity of yin and yang; i.e. the Supreme Polarity as the most fundamental ordering principle (li 理). (shrink)

I argue that the main theme of the Zhuangzi is that of spiritual transformation. If there is no such theme in the Zhuangzi, it becomes an obscure text with relativistic viewpoints contradicting statements and stories designed to lead the reader to a state of spiritual transformation. I propose to reveal the coherence of the deep structure of the text by clearly dividing relativistic statements designed to break down fixed viewpoints from statements, anecdotes, paradoxes and metaphors designed to lead the reader (...) to a state of spiritual transformation. Without such an analysis, its profound stories such as the butterfly dream and the Great Sage dream will blatantly contradict each other and leave us bereft of the wisdom they presage. Unlike the great works of poetic and philosophic wisdom such as the Dao de Jing and the Symposium, the Zhuangzi will be reduced to a virtually unintelligible, lengthy, disjointed literary ditty, a potpourri of paradoxical puzzles, puns and parables, obscure philosophical conundrums, monstrous interlocutors and historical personages used as mouthpieces authoritatively arguing on behalf of viewpoints humorously opposite to what they historically held. (shrink)

Other people figure in our experience of the world; they strike us as unique and gen- uinely other. This paper explores whether a Husserlian account of empathy as the way in which we constitute an intersubjective world can account for the uniqueness and otherness of other people in our experience. I contend that it can’t. I begin by explicating Husserl’s theory of empathy, paying particular attention to the reduction to a purely egoic sphere and the steps that ostensibly permit a (...) subject to re-inhabit a world of others from out of this sphere. In querying Husserl’s theory, I consider a series of problems, raised by Zhida Luo, concerning the apparent centrality of bod- ily similarity in empathy. I sketch Luo’s solution, which involves a shift to tactile similarity. While it makes for a better theory of empathy, this solution isn’t sufficient to make room for the givenness of another person not originally predicated on simi- larity. To clarify what’s at issue here, I turn to the Husserlian pictures of empathy presented by Heinz Kohut and Edith Stein. I conclude with a remark about what might be required, given the inability of Husserlian empathy to make room for the experience of others as singular and other, for a picture of our phenomenal life to have a shape that accounts for the coexistence of empathy to others who are like oneself and hospitality to others as genuine others. (shrink)

This paper focuses on evaluating Odera Oruka’s role as an expert witness in customary law for the Luo community during the Nairobi, Kenya-based trial in 1987 to decide on the place of the burial of S.M. Otieno. During that trial, an understanding of Luo burial and widow guardianship (ter) practices was essential. Odera Oruka described the practices carefully and defended them against misunderstanding and stereotype. He revisited related topics in several delivered papers, published articles, and even interviews and columns in (...) the Kenyan newspapers. The paper will raise the questions: How does Odera Oruka’s role as expert on Luo customs fit in with his sage philosophy project? In his testimony at the trial and subsequent public addresses and published work, does he accomplish two important goals, the first being defending African traditions against prejudice and anti-African bias, and secondly, does he champion reform of traditions when reform is needed? And, can Odera Oruka’s participation in the famous trial avoid seeming ethnic chauvinism and marginalization of women? My conclusion is that he achieves the first goal, but some problems remain in the achievement of the other goals. While he often asserted the need to evaluate traditions and to jettison those that have become unhelpful, in this context he evaluated traditions so strongly that the need for evaluation and possible change was muted. (shrink)

In a 1967 article, A. C. Graham made the claim that 情 qing should never be translated as "emotions" in rendering early Chinese texts into English. Over time, sophisticated translators and interpreters have taken this advice to heart, and qing has come to be interpreted as "the facts" or "what is genuine in one." In these English terms all sense of interrelationality is gone, leaving us with a wooden, objective stasis. But we also know, again partly through the work of (...) Graham, that interrelationality was of fundamental importance in the early Chinese cosmology and that qing, by later carrying the meaning of "emotions," expressed that interrelationality. I take as my project in this article the recovery of an emotional adumbration in the qing of early Chinese texts, notably the Mencius, from which Graham begins his discussion. With an eye to explicating qing in the Mencius, and with a sensitivity to an implied notion of interrelationality in early texts, I survey early literature from the Shu Jing to late commentaries on the Yi Jing. I find that usages of qing and contexts in which qing is used inevitably illuminate it as key term in the evocation of interrelationality, shading it with emotional overtones. Emotions, of course, are inherently interrelational, and even more so in a Chinese world in which the internal and the external are in constant communication by way of a cosmic interchange of arousal and response among all things. That qing, as a term which later comes to explicitly mean "emotions," should have a centuries old convention of emotional connotation prior to its explicit definition should come as no surprise. The corroboration of this supposition entails a complex investigation and analysis, however, and it is a preliminary step in this investigation and analysis that I undertake here. (shrink)

A taioba orelha-de-elefante-gigante (TOEG) (Alocasia macrorrhizos) na alimentação animal tem sido utilizada como fonte de suplemento nutricional em diferentes propriedades pecuárias. Uma característica nutricional da TOEG é o acúmulo de amidos em seu caule ou medula, sendo um nutriente essencial para o fornecimento de energia ao animal (Wattiaux, 1996), da mesma forma o alto teor de proteínas nas folhas faz com que esta planta seja considerada como suplemento proteico nas dietas de diferentes sistemas de produção animal. Além da contribuição de (...) gorduras, vitaminas e minerais (Chowdhry e Hussain, 1979 citado por Wen, Luo e Zheng, 1997), além disso, a contribuição de 1.148 mg/kg de xantofilas em base seca de farinha de folhas de A. macrorrhizos tem sido considerado benéfico na alimentação de frangos de corte e galinhas poedeiras, pois o aumento da cor tanto das carcaças quanto da gema do ovo aumenta a aceitação do produto por parte dos consumidores (Luifa 1997 citado por Ponsano 2004, Ofosu 2008, Wen, Luo e Zheng, 1997). (shrink)

Nghiên cứu định lượng nhằm đo lường, đánh giá chất lượng cho vay tiêu dùng thông qua mô hình các nhân tố ảnh hưởng đến Sự hài lòng của khách hàng về Chất lượng dịch vụ (CLDV) cho vay tiêu dùng tại Ngân hàng Thương mại Cổ phần Sài Gòn Thương Tín (Sacombank) Chi nhánh Bình Thuận. Kết quả cho thấy, có 6 nhân tố ảnh hưởng đến Sự hài lòng của khách hàng về CLDV cho vay tiêu dùng tại (...) Sacombank Chi nhánh Bình Thuận là: Phương tiện hữu hình; Sự đồng cảm; Năng lực phục vụ; Sự đáp ứng; Sự tin cậy; Giá cả. Từ đó, nhóm tác giả đề xuất một số giải pháp phát triển sản phẩm cho vay tiêu dùng tại Ngân hàng trong giai đoạn 2025-2030. (shrink)

1 Introduction1 In the 1980s, hermeneutics was often incorporated into deconstructionism and literary theory. Rather than focus on authorial intentions, the nature of writing itself including codes used to construct meaning, socio-economic contexts and inequalities of power,2 Gadamer introduced a different perspective; the interplay between effects of history on a reader’s understanding and the tradition(s) handed down in writing. This interplay in which a reader’s prejudices are called into question and modified by the text in a fusion of understanding and (...) topic revitalized the study of the printed word. Gadamer’s turn to language for understanding the meaning of Being also appealed to the post-modern antipathy toward modernity and metaphysics.3 If the truth and validity of interpretations are limited to communities of language, then our mode of being in history cannot but be historical. This point of view rendered Gadamer’s phenomenological hermeneutics vulnerable to the critique of moral and epistemological relativism. However, Gadamer’s theory of interpretation also stems from re-examination of the beginning of knowledge in the Pre-Socratics and Plato, and on this basis, is receptive to another dimension of inquiry than that which was trending in North America. -/- At the East-West Center, University of Hawai’i at Manoa in 1982, Chung-ying Cheng for the first time introduced onto-hermeneutics to an audience of esteemed philosophers including Li Zehou, Ren Jiyu, Feng Youlan, and Zhang Liwen.4 In contrast to schools of deconstruction and literary theory that had disengaged the interpreter from trans-historical sources of meaning and truth, Cheng explained that interpreters exist within a cosmological order inextricable from responsibility to harmonize Heaven and Earth in creative acts of interpretation. By integrating Chinese cosmology into hermeneutics through ontology, he tacitly challenged philosophers in the West to re-examine assumptions about humanity’s place in nature and by implication, Gadamer’s recovery of the beginnings of knowledge in Western philosophy. -/- Cheng’s Neo-Confucianism is inspired by the method and goals of Thomé H. Fang. The following words by Fang seem to prefigure, although in an indistinct and bundled way, aspects of Cheng’s philosophy including a Mencian theory of human nature, comprehensive observation, and creativity: “In the very process of living in concord with creative Nature, Man is charged with an ideal to be fully realized in the light of the principle of comprehensive harmony.”5 Like Fang, Cheng reinvigorates Chinese culture and language, but not solely in order to vindicate the insights of Neo-Confucianism. He has studied Western thought, from pragmatism and the analytic school to German idealism and phenomenology, to unlock and clarify philosophical concepts within the Yijing tradition and thereby render them intelligible to Anglophones. The result has been an awakening of Western scholars to the moral and cultural consequences of decoupling their thought from metaphysical foundations that are neither dogmatic nor doctrinal. -/- Not unlike the dialectic of Gadamer’s dialogue form, onto-generative hermeneutics integrates contrary positions on the same topic in order to blend both sides into a world philosophy, or as Cheng says, a “totalizing or integrative theory,”6 not to be confused with a theoretical rewording of a theory. On the contrary, the universal scope and relevance of hermeneutics stems from personal experience. Just as Gadamer, in response to faction and strife, immersed himself in Plato during the war years, and developed a method with which to harmonize opposites, so too, according to On-cho Ng, was Cheng moved by faction, strife and political persecution to develop a path toward unity.7 Gadamer taught at McMaster University in Hamilton, Ontario, and Cheng at the University of Hawai’i at Manoa among other institutions in North America. They facilitated trans-continental educational and cultural ties. Similar experiences yield similar insights irrespective of differences of time and place. Hence, authors in this issue who reside in Europe, China and North America, delineate the differences between Gadamer and Cheng, yet also, in light of Cheng’s onto-generative method and cosmology, develop integrative theories. Due to the page-budget restriction of the publisher, certain articles of this special theme will be subsequently published in the next issue. -/- 2 Integrative Theory This special issue of The Journal of Chinese Philosophy confirms a dimension of hermeneutics that Cheng has both motivated and inspired. The contributors do not abide by the conviction that since thought is mediated by language, interpretations cannot transcend culture. On the contrary, their research exemplifies the fruits of trans-historical onto-dialogical hermeneutics within limits defined by their field inquiry, organized into Parts I and II, around three themes: language, the philosophy of history and ethics. -/- Andrew Fuyarchuk introduces the theme of ontology in relation to Gadamer’s turn to language. Fuyarchuk argues that Chung-ying Cheng’s criticism of Gadamer’s hermeneutics is informed by Heidegger’s concept of Dasein and thereby overlooks how Gadamer’s Platonic-Pythagorean problem of the division between the One and Many is harmonized in the event of language, which in turn positions Gadamer in proximity to the presupposed grounds of receptivity in Cheng’s onto-generative hermeneutics. Lauren Pfister’s contributing article addresses the year 2000 meeting between Cheng and Gadamer in Heidelberg and expands the transhistorical grounds of meaning in Gadamer to matters of theology. Pfister’s summary of the written Chinese record of their conversation indicates that Cheng does not address the role of Christian philosophy and hence, the role of the inner word in Gadamer’s hermeneutics. This is important not only for detecting changes in Cheng’s philosophical development, but also for modifying his hermeneutics along the lines of a living conversation, possibilities explored by Pfister in a sequel to the article submitted to this issue. Nevertheless, by raising the issue of how Gadamer’s turn to language for understanding the meaning of Being extends possibilities in Cheng’s thought, Pfister anticipates the article by Katarina Gajdosova. She returns to the roots of Chinese thought during the Warring States period and broadens the meaning of names in recently excavated texts. Contrary to the conventions about how to understand terms, she appeals to both Heidegger’s ontology and Cheng’s notion of receptivity and creativity to reinterpret naming in relation to cosmology. Along the same lines, insofar as the event of Being is lingual, Jay Goulding captures its emergent structure in an evolving community of scholars and scholarship. He recalls his philosophical journey toward Cheng’s philosophy that begins in conversations with Gadamer at McMaster University in Hamilton, leads to Heidegger and Asian thought, expands into turning points with teachers and colleagues from various backgrounds that by increments contributed to Goulding’s formulation of “Daoist phenomenology.” -/- Although differing traditions guide their inquiries and research, Cheng and Gadamer recall the wisdom of the past to ameliorate the fragmentation in contemporary life. This leads them to re-examine the origins of philosophy; historical roots and thus sources of creative re-interpretations East and West whose affinities are developed in contributions by Hyun Höchsmann and Friederike Assandri. Höchsmann assesses convergences and divergences in the origins of Chinese and Western philosophy (Confucius and Socrates, the Yijing and Pre-Socratics) that culminates in pairing Gadamer’s understanding of paideia in the context of Plato’s political cosmology in the Timaeus with moral and social cultivation in The Western Inscription. She delineates the limits of this comparison which in turn justifies introducing Vattimo’s notion of locality. Assandri’s comparative analysis moves between India and China, Buddhism and Tang Daoism. Based on Gadamer’s argument that writing detaches concepts from their cultural moorings, she defines and applies three levels of understanding in onto-generative hermeneutics to Buddhist terms that were assimilated into the Benji Jing and in so doing clarifies essential dimensions of Daoism. -/- Contributions by Stephen Palmquist and Nicholas Brasovan position Cheng in relation to Kant and Gadamer by way of Aristotle’s ethics respectively. On the one hand, Palmquist plots Cheng’s evolving criticism of Kant’s moral philosophy and draws on crucial dimensions of Gadamer’s hermeneutics to reposition that criticism in a constructive relation to Kant’s emphasis on the philosophical conditions of morality while also indicating how religious dimensions of his thought answer Cheng’s concerns for lived moral action. For Palmquist, Gadamer enables a constructive criticism of Cheng. On the other hand, Brasovan compares Cheng’s Yijing-based account of moral deliberation with Gadamer’s Aristotelian-based ethics and reasons that in contrast to Cheng, Gadamer’s hermeneutical consciousness is disengaged from practical knowledge. For Brasovan, Cheng is a constructive critic of Gadamer. Palmquist and Brasovan’s divergent angles on Gadamer and Cheng map onto a dialectic of contrast and complementarity that constitutes the inner logic of Cheng’s philosophy. In other words, Gadamer and Cheng ought to be read alongside one another for the sake of removing discrepancies and contradictions, which constitutes the organic structure of their thinking. -/- 3 Our Mode of Being in History Is Not Historical The conversations between Cheng and Gadamer in this issue of The Journal of Chinese Philosophy pivot on language, philosophy of history and ethics within a comparative framework of analysis, but also explore the grounds that make the comparisons possible. Those grounds are informed by Chinese cosmology, and function to wrest Gadamer from the shadow of Heideggerian facticity and reposition him within the range of Cheng’s ideas about our place in nature that is embedded in his question about how mind emerges from inorganic matter.8 -/- For Gadamer scholars of Heidegger, human finitude, our ownmost individuating death ensures that hermeneutics is always open to the other as other, always on the way toward understanding the meaning of Being. To arrest the process in a concept of “the Absolute” cannot but represent someone’s point of view, and thereby render hermeneutics indistinguishable from ideology. However, insofar as finitude is defined by them in terms of an onto-theological concept of immorality, finitude is a metaphysical concept consistent with epistemologies and confuse beings with the meaning of Being. As a result, the celebrated political value of hermeneutics to always be on the way toward an understanding of the meaning of Being admits subtle variations on the same worldview that are insufficiently self-critical. -/- Gadamer scholars of Heidegger are right. A transformation in ethos and opening to the meaning of Being depends on awareness of finitude. Yet this awareness does not yield openness to more of the same, i.e., discourse structurally incapable of coming to unity but instead, for both Gadamer and Cheng, openness to a distinctly different ontological dimension of reality. As Sandra Wawrytko and So-Seong Park indicate,9 this ontological dimension is prefigured in the experience of being-as-a-whole or the totality of all possible relations in both Chinese totemic shamanistic rituals,10 and Greek Dionysian festivals.11 Through these religious experiences human ethos and therefore consciousness is expanded and elevated from being centered on one’s ownmost concerns toward an affinity with all sentient beings from insects and plants to animals. The channel for this affinity is an auditory disposition and hence, the emotions, compassion, and feeling response. -/- The capacity for an auditory disposition, or as Gadamer calls it, listening consciousness to respond to the inter-relationality and therefore inherent balance of nature is developed through music, song and dance of the religious rituals and festivals. They facilitate the unity of mind with nature. This use of music, that transforms ordinary consciousness, explains Cheng’s emphasis on the receptivity of feeling response in comprehensive observation, and Gadamer’s emphasis on openness to the other in attunement. However, an auditory disposition characteristic of pre-literate oral cultures that reveals the “All” need not rely on religion. As theorists about the evolution of language have explained,12 modern languages preserve their pre-historical past in music or prosody. That is to say, the song and dance that revealed the totality of inter-related beings to an ethos of comprehensive observation and attunement toward beings in classical civilizations is retained in the back-and-forth movement or rhythm of the dialogue form. Our mode of being in history is a mode of being in nature – through the music of language. -/- While alerting the reader to the limits of a nominalist interpretation, Gadamer expresses the inner law of the nature as follows: “in perishing there is always becoming, and in becoming there is always perishing.”13 Considered in process, opposites generate and blend into each other. This law of nature applies to everything.14 Hence, in a manner comparable to Pfister’s concluding insights, onto-dialogical hermeneutics is not only open to discrete events of otherness but moreover, to the moving structure of reality expressed, as Gajdosova suggests, in the existential moment of naming. Considered as interplay of tension and resolution with a life of its own, the dialectic of a dialogue is self-similar to the way in which an organism grows (by instinct). There is, therefore, a sense in which the art of interpretation extends the human mind into the eternal cycles of nature such that we participate in the articulation of the inner telos/homeostasis toward which all beings strive and importantly for Gadamer scholars of Heidegger, within the material limits of energy to which our embodied minds are self-evidently subject. In mortality there is always immortality. (shrink)

It is hardly a novel claim that the work of Ursula K. Le Guin (1929–2018) contains influences from philosophical Daoism, but I argue that this influence has yet to be fully understood. Several scholars criticize Le Guin for misrepresenting Daoist ideas as they appear in ancient Chinese philosophical texts, particularly the Dao De Jing and the Zhuangzi. While I have sympathy for this charge, especially as it relates to Le Guin’s translation of the Dao De Jing, I argue (...) that it fails to understand the extent to which her fiction contains her own philosophical development of Daoist ideas. Looking at some of her most influential works (e.g., The Left Hand of Darkness, The Dispossessed, The Lathe of Heaven, A Wizard of Earthsea, etc.), I suggest that Le Guin’s fiction is better seen as a refocusing of Daoist concepts such as complementary contrasts and non-action (wu wei) in the contexts of modern feminism, modern anarchism, science fiction, and fantasy. Le Guin was not trying to represent ancient Daoism as a scholar. Rather, she was trying to reimagine Daoism as a creative artist and philosopher in her own right. This way of viewing Le Guin’s work does not fully exorcise the specter of the possibility of Orientalist cultural appropriation, but it does make the issue more complex in a way that can deepen further conversations. To what extent can an artist be guilty of misrepresentation if representation was not, strictly speaking, her goal? I end with a brief reflection on what is perhaps the deepest philosophical lesson of Le Guin’s work: everything is more complicated than it first appears. On that note, the present article is an attempt not just to do philosophy about Le Guin, but to do philosophy in a Le Guinian fashion, which requires rethinking the metaphor of combat that guides much academic philosophy today. (shrink)

Nghiên cứu xác định và đo lường được các nhân tố ảnh hưởng đến quyết định sử dụng dịch vụ của khách hàng cá nhân tại Ngân hàng Thương mại Cổ phần Phát triển Nhà TP. Hồ Chí Minh (HDBank) - Chi nhánh Đồng Nai. Kết quả của nghiên cứu cho thấy, có 7 nhân tố ảnh hưởng đến quyết định sử dụng dịch vụ của khách hàng cá nhân tại HDBank - Chi nhánh Đồng Nai bao gồm: Phương tiện (...) hữu hình; Sản phẩm/dịch vụ; Chất lượng dịch vụ; Mức phí sử dụng dịch vụ; Chính sách ngân hàng; Sự giới thiệu; Uy tín của thương hiệu. (shrink)

Nhật Bản thường được biết đến là một cường quốc khoa học không chỉ ở Châu Á mà trên toàn thế giới với rất nhiều giải thưởng khoa học cao quý và sản lượng khoa học ổn định ở mức cao nhiều thập niên qua. Tuy nhiên, trong khoảng 10 năm trở lại đây, thế giới đã thường xuyên ghi nhận những vụ bê bối về đạo đức nghiên cứu tại Nhật Bản. Xem xét kĩ lưỡng nội dung chi tiết (...) các vụ bê bối có thể thấy Nhật Bản đang gặp phải những thách thức nan giải trong việc ngăn chặn và kiểm soát vi phạm đạo đức nghiên cứu. Một phần quan trọng của thách thức này là sự xung đột giữa một bên là những yếu tố có tính lịch sử và văn hóa, và bên kia là sự phát triển của công nghệ thông tin và xu hướng hợp tác quốc tế mở rộng. Nghiên cứu trường hợp của Nhật Bản có thể mang lại những bài học quan trọng trong việc xây dựng khả năng đào tạo và quản lí đạo đức nghiên cứu tại một nền khoa học mới hội nhập như Việt Nam. (shrink)