BackgroundLeft-behind children in China have aroused widespread concern in society and the academic field because they have a high risk of psychological problems. For left-behind children, depression is the most serious problem. Bullying victimization has been evidenced as one of the most common causes of children’s depression. However, less is known about its longitudinal association and the process for how bullying victimization influences depression among left-behind children. Thus, the presentation aims to explore the mechanisms underlying by considering the roles of (...) left-behind children’s negative thoughts and self-compassion.MethodsThe 3-wave longitudinal data were collected from a sample of 605 aged 8–11 from central China. We used the Olweus bully and victimization questionnaire, the children’s automatic thoughts scale, the depression scale, and the self-compassion scale.ResultsBullying victimization positively predicted the depression level of left-behind children. Negative thoughts and self-compassion mediate the relationship between bullying victimization and depression. In the mechanism of bullying victimization on depression exists gender differences among left-behind children.ConclusionThe present study suggested the association between bullying victimization and left-behind children’s depression and revealed the internal mechanism of negative thoughts and self-compassion. These findings provide a new perspective for left-behind children’s mental health education and intervention. (shrink)

Equilibrium factor and yield factor are the key parameters in the ecological footprint model, which are re-measured in this paper with the NPP values of biologically productive land cover on different land use types. Qinghai Province is the basic study area, and the ecological footprint per capita, ecological carrying capacity, ecological pressure index, and ecological footprint of 10,000 yuan GDP are measured based on the ecological footprint method of net primary productivity (EF-NPP) to analyze Qinghai Province from 2000 to 2022. (...) The results show that: (1) the average ecological footprint of Qinghai Province is 1.71hm²/person, and the per capita ecological footprint shows a growing trend, which will be 2.38hm²/person in 2022; (2) Qinghai Province shows a trend of change with growth followed by a decline, and the per capita ecological carrying capacity from 2000 to 2022 ranges from 5.41 to 5.51hm²/person; (3) the ecological deficit/ecological surplus performance is ecological surplus, and man and nature are in harmony; (4) the mean value of ecological pressure index is 0.31, which is in the first rank, and the degree of safety is very safe; (5) the ecological footprint of 10,000 yuan GDP is in a decreasing trend from 1.43hm²/million yuan in 2000 to 0.39hm²/million yuan in 2022, which indicates that resource utilization rate of the development of Qinghai Province has gradually improved. The results of the study provide certain references and lessons for the high quality of Qinghai Province region. (shrink)

Ben shu zhu yao lun shu ru,Mo liang jia fa zheng si xiang,Bing fu lu xian dai xing fa dui bi fo jiao jie lü lun wen yi pian.Xie zuo te se yao fen wei er:yi,Zai yan jiu fang fa shang,Cai qu bi jiao fa xue yan jiu jin lu,Jian shi chuan tong si xiang yu xian dai jia zhi ti xi xian zhuan gong gou zhi ke neng.Shi gu wen zhang lun shu zhong xin bu zai chan shu ru,Mo (...) nei sheng dao de gong fu lun mian xiang,Er geng ce zhong qi yu xian dai fa li nian ji xian xing fa zhi du zhi dui bi fen xi.Er,Zai lun shu nei rong fang mian,Chuan tong yan jiu zhu yao tong guo jia zhi xi tong nei,Ji ken ding chuan tong wen hua zhi zhuan ye yan jiu zhe li chang chu fa,Zhang xian zhong guo zhe xue shi dai he li xing. (shrink)

Ben shu ji yu Wang Chuanshan zhe xue wen ben, can zhao "nei zai quan shi" de li lu yi ji quan shi zhi "dao" "shu" de ce lüe ji qiao, dui wang chuan shan zhe xue jin xing yan jiu, ti chu zhu ru Song Ming ru xue "san xi shuo", "wu zhong shi" ji xian shi shi jie de yu zhou lun, "tai ji" ben ti lun, xing zhi qian zai yu shi xian, liang ge ceng mian de (...) gong fu lun, ji yu "jin hua" de xun huan li shi guan, jun quan de "he fa xing" "zheng dang xing"yi ji "zi zhi lun" deng yi xie xin de guan dian, bing ti chu ru xue "shi cun dao de miao shu" "xing shang xue" "xing shang dao de shi jian" san zhong xing tai, tong guo jiang Wang Chuanshan yu Huang Zongxi deng tong shi dai de ru zhe yi qi zhi yu Ming mo Qing chu ru xue "xing shang dao de shi jian" xing tai, dui Wang Chuanshan zhe xue jin xing ru xue shi ding wei, wei Qing dai yi hou ru xue bao kuo xian dai xin ru xue dian ding ji ben fang xiang. (shrink)

Ben shu wei "Song Ming shi qi Chang Jiang zhong you de ru xue yan jiu" cong shu zhi yi: ben cong shu shi ren wen she hui ke xue chong dian yan jiu ji di-Wuhan da xue Zhongguo chuan tong wen hua yan jiu zhong xin tou biao, jing jiao yu bu zu zhi zhuan jia ping shen tong guo, zheng shi pi zhun de jiao yu bu ren wen she hui ke xue 2001 nian du zhong da yan (...) jiu xiang mu, xiang mu pi zhun hao shi 01JAZJD720008, ding yu 2004 nian qian hou wan cheng. ke ti zu zhu chi ren wei Guo Qiyong jiao shou, "Jiangxi zhi xue"shi Zhu Xi ti chu de yi ge gai nian, zhu yao zhi chu zi yu Jiangxi Jinxi Lu shi jia zu yi men de xue shuo, qi nei he shi Lu Jiuyuan de xin xue; di 2 quan ze shi you "Song Yuan xue an" suo zai zhi Xiangshan xiong Zhangfu, Suoshan de xue shuo; di 3 quan wei Xiangshan xiong di de di zi men de si xiang. Ben shu quan mian kao cha Jiangxi zhi xue zai Song dai Chang Jiang zhong you xing qi de xue mo yuan yuan, zhu yao xue shuo, yu Luo xue Min xue Zhejiang zhu xue zhe (Lü Zuqian, Yong Shangsi xian sheng deng) zhi jian de guan xi, yi ji qi dui Wang (Yangming) xue xing qi de nei zai guan lian xing, bing yan ji dui xian dai xin ru xue de tan tao. ben shu de xie zuo jiang zhu zhong si xiang kao gu de fang fa, zai quan mian yan jiu you guan dian ji de ji chu shang, dui you guan ren wu de chu sheng di, huo dong de di qu (ru jia zu suo zai cun luo, xue zhe shu xin wang lai, jiang xue, hui jiang, shu yuan deng) jin xing shi di de kao cha, guang fan di yun yong fang zhi, nian pu, shu yuan zhi, jia pu deng cai liao, ba si xiang jia huan yuan yu ju ti huan jing zhi zhong, zai ju ti she hui de li shi de jia zu de bei jing xia kao cha qi si xiang de nei han, jie shi qi jing shen suo zai, bing jin er yin shen chu qi yi yi yu jia zhi. (shrink)

Ben shu quan mian chan shu zhu xi de li xue yu ke xue si xiang,Te bie jiu zhu xi zhong shi zi ran yan jiu,Shen ru ke xue tan suo,Chuang xin ke xue si xiang,Chuan bo zi ran zhi shi yi ji zhu xi li xue de ke xue jia zhi zhan kai ju ti de lun shu,Chong fen ken ding zhu xi ke xue si xiang dui yu hou shi ke ji fa zhan de zhong yao zuo (...) yong,Yi qi dui jin tian de ke ji yu wen hua de fa zhan zhu ru yuan tou huo shui. (shrink)

Ben shu yi dong zhong shu zi ran guan wei shi jiao,Chan shu le dong zhong shu de"tian ren gan ying"lun,"wu lei lei bi"he"xun ming de li"de fang fa lun,Yi tian wei yuan ben de yu zhou lun,"bian er you chang"de bian zheng tian dao guan,Yi ji dong zhong shu you guan yuan qi,Yin yang,Wu xing de zi ran ke xue si xiang,Zai zong ti shang ken ding le dong zhong shu zai jie shi he ren shi zi ran (...) gui lü shang de jin bu xing,Ken ding le dong zhong shu dui zhong guo gu dai zi ran ke xue de gong xian,Bing pi ping le yi wang dui dong zhong shu bu gong zheng di ping pan.Ben shu tong shi ye zhi chu le dong zhong shu de mou xie si xiang dui hou shi de fu mian ying xiang. (shrink)

Philosophical practice, an art of living rooted in ancient traditions, is enriched by modern techniques such as individual counseling, Socratic group dialogues, and organizational consulting. Philosophical counseling, a key aspect of this practice, employs traditional philosophical frameworks and rational reasoning to address clients' concerns, distinguishing itself from psychotherapy while respecting individual autonomy. The growing Western interest in Asian philosophies also underscores a shared pursuit of wisdom, spirituality, and meaning. This paper examines the development, key features, and leading proponents of philosophical (...) practice, its relationship with academic philosophy, and the tensions between their differing aims and methods. The outlook for philosophical counseling is promising, offering an alternative to medical approaches for existential issues and expanding its scope to personal guidance, conflict resolution, and life‐skill development. Its future trajectory hinges on societal trends toward secularization, the de‐medicalization of mental health, and the increasing recognition of philosophy's intrinsic practical value. (shrink)

This paper presents a comparative analysis of Confucian and Socratic philosophical practices, emphasizing their application in one-on-one counseling sessions. The study begins with an exploration of the origins and development of both traditions, highlighting their philosophical sources, practical methodologies, social impacts, and professional advancements. Through a detailed comparison, it identifies the similarities and differences between the Confucian emphasis on ritual propriety and moral cultivation and the Socratic focus on critical inquiry and self-examination. The integration of these approaches is proposed to (...) enrich philosophical counseling, offering a more holistic and culturally sensitive practice. By envisioning the figure of a philosophical counselor who embodies both traditions, the paper suggests a model that fosters personal growth, ethical living, and societal harmony. The study concludes by acknowledging limitations and proposing future research directions, including empirical studies on the effectiveness of integrated counseling methods, exploration of group practices, cross-cultural adaptations, professional training, and the incorporation of modern technology. This research contributes to the literature on cross-cultural philosophical engagement and its applications in contemporary counseling practices. (shrink)

Given a Polish group G, let $E(G)$ be the right coset equivalence relation $G^{\omega }/c(G)$, where $c(G)$ is the group of all convergent sequences in G. The connected component of the identity of a Polish group G is denoted by $G_0$.Let $G,H$ be locally compact abelian Polish groups. If $E(G)\leq _B E(H)$, then there is a continuous homomorphism $S:G_0\rightarrow H_0$ such that $\ker (S)$ is non-archimedean. The converse is also true when G is connected and compact.For $n\in {\mathbb {N}}^+$, the (...) partially ordered set $P(\omega )/\mbox {Fin}$ can be embedded into Borel equivalence relations between $E({\mathbb {R}}^n)$ and $E({\mathbb {T}}^n)$. (shrink)

A number of rules for resolving majority cycles in elections have been proposed in the literature. Recently, Holliday and Pacuit (Journal of Theoretical Politics 33 (2021) 475-524) axiomatically characterized the class of rules refined by one such cycle-resolving rule, dubbed Split Cycle: in each majority cycle, discard the majority preferences with the smallest majority margin. They showed that any rule satisfying five standard axioms plus a weakening of Arrow’s Independence of Irrelevant Alternatives (IIA), called Coherent IIA, is refined by Split (...) Cycle. In this paper, we go further and show that Split Cycle is the only rule satisfying the axioms of Holliday and Pacuit together with two additional axioms, which characterize the class of rules that refine Split Cycle: Coherent Defeat and Positive Involvement in De- feat. Coherent Defeat states that any majority preference not occurring in a cycle is retained, while Positive Involvement in Defeat is closely related to the well-known axiom of Positive Involvement (as in J. Perez, Social Choice and Welfare 18 (2001) 601-616). We characterize Split Cycle not only as a collective choice rule but also as a social choice correspondence, over both profiles of linear ballots and profiles of ballots allowing ties. (shrink)

Given a Polish group G, let $E(G)$ be the right coset equivalence relation $G^\omega /c(G)$, where $c(G)$ is the group of all convergent sequences in G. We first established two results: (1) Let $G,H$ be two Polish groups. If H is TSI but G is not, then $E(G)\not \le _BE(H)$. (2) Let G be a Polish group. Then the following are equivalent: (a) G is TSI non-archimedean; (b) $E(G)\leq _B E_0^\omega $ ; and (c) $E(G)\leq _B {\mathbb {R}}^\omega /c_0$. In (...) particular, $E(G)\sim _B E_0^\omega $ iff G is TSI uncountable non-archimedean. A critical theorem presented in this article is as follows: Let G be a TSI Polish group, and let H be a closed subgroup of the product of a sequence of TSI strongly NSS Polish groups. If $E(G)\le _BE(H)$, then there exists a continuous homomorphism $S:G_0\rightarrow H$ such that $\ker (S)$ is non-archimedean, where $G_0$ is the connected component of the identity of G. The converse holds if G is connected, $S(G)$ is closed in H, and the interval $[0,1]$ can be embedded into H. As its applications, we prove several Rigid theorems for TSI Lie groups, locally compact Polish groups, separable Banach spaces, and separable Fréchet spaces, respectively. (shrink)

This paper applies Bo Mou’s Constructive-Engagement Strategy of Comparative Philosophy (CESCP) to explore philosophical practice as a novel paradigm that applies philosophy to everyday life. The study advocates for a transformative methodology that seeks truth through critical engagement, joint contributions, and diverse methodological tools, advancing the discipline towards a comprehensive world philosophy. Philosophical practice, characterized by its engagement with human experience and existential inquiries, integrates Eastern and Western philosophies to guide individuals in the art of living. It offers a philosophical (...) alternative to psychological counseling, focusing on reasoning to address life’s challenges and ethical dilemmas. The paper examines the integration of Chinese philosophy, particularly Confucianism, into philosophical practice, highlighting its relevance for contemporary counseling. It discusses Confucianism’s impact on philosophical practice, advances in self-cultivation and gong-fu theory, and the holistic Confucian view of body-mind integration, contrasting it with some Western approaches. We conclude that the practical dimensions of Confucianism oppose Western theoretical philosophy but align with Western philosophical practice. By employing CESCP, this research enriches philosophical practice, integrating diverse philosophies while respecting each tradition’s context. The approach combines Eastern relational perspectives with Western analytical depth, enhancing philosophical counseling and contributing to a global philosophical dialogue. This fusion of horizons aims to foster cross-cultural understanding and develop universally relevant wisdom. (shrink)

Existing research primarily focuses on negative gossip among peers at the same hierarchical level, often overlooking the impact of such gossip when it comes from supervisors about subordinates with rank differences. Our study investigates subordinates’ varying reactions to negative supervisor gossip, exploring the role of attribution-based boundary conditions and rumination-driven mechanisms. Results from a two-wave, two-source field study show that subordinates with a negative attribution style perceive negative supervisor gossip as an indirect and covert harm, leading to affective rumination and (...) supervisor-directed interpersonal deviance. In contrast, subordinates with a positive attribution style interpret such gossip as informal negative feedback, prompting problem-solving pondering and supervisor-directed self-improvement. Our study highlights the double-edged effects of negative supervisor gossip—both covert and indirect—on subordinates’ rumination responses and supervisor-directed interactive behaviors. It emphasizes that the impact of leaders’ negative behaviors depends on subordinates’ consistent attribution tendencies, which are shaped by long-term interactions with their leaders. Our study draws attention to the often-underestimated implicit ethical issues in the workplace and provides a micro-level perspective on informal communication for the field of business ethics. (shrink)

AI systems represent a double-edged sword, capable of both empowering and harming individuals, particularly those in vulnerable positions. This chapter, based on vulnerability theory, contends that a responsible state should play a central role in overseeing and balancing the advantages and challenges that AI may present for vulnerable individuals in the digital realm. It introduces an analytical framework comprising three ethical principles to guide the governance of AI systems impacting vulnerable populations: the do-no-harm principle, the beneficence principle, and the justice (...) principle. To operationalize these principles, the chapter puts forth a series of recommendations. In terms of the do-no-harm principle, it was suggested that the government should clearly define “significant harm” and prohibit any AI systems that exploit vulnerabilities and cause substantial harm to vulnerable individuals and advocates for the establishment of a reporting mechanism by public regulators and the adoption of an internal monitoring mechanism by private firms. Regarding the beneficence principle, the chapter proposes that the government should introduce measures to incentivize private firms to develop “orphan AI programmes”, recognize their contributions to enhancing ESG performance, and, when necessary, utilize public resources to address the lack of such programmes, thereby nurturing an inclusive and equitable technological landscape. Lastly, concerning the justice principle, the chapter urges designers and operators of AI programmes to prioritize three core values: equality and fairness, freedom of informed choice, and human flourishing, over profit maximization to achieve AI justice for vulnerable individuals. The chapter emphasizes the significance of transparency in the input datasets used for machine learning and algorithm models and calls for the establishment of a coordinated and collaborative regulatory framework by various public agencies. (shrink)

Background Moral distress, or the inability to carry out what one believes to be ethically appropriate because of constraints or barriers, is understudied in obstetrics and gynecology. We sought to characterize moral distress among Maternal-Fetal Medicine (MFM) fellows using a standardized survey. Methods We disseminated a national anonymized survey study of MFM fellows electronically regarding moral distress using a validated questionnaire with supplemental questions pertaining to specific challenges within MFM clinical care. Multivariable linear regression modeling was used to examine the (...) association between abortion restrictions, maternal mortality, and moral distress, controlling for demographic variables. Thematic analysis was performed for the free text responses elaborating upon moral distress and grouped by thematic elements. We hypothesized that training in states with more abortion restrictions and higher maternal mortality would be associated with higher moral distress scores. Results Among 245 total responses (61% response rate), 177 complete responses (44% complete response rate) were included for analysis. Most of our respondents identified as female (78.5%), White (71.8%), and training in urban programs (83.1%). 37.9% of respondents reported training in the Northeast, with the remainder of respondents evenly distributed across the United States. The mean score for the validated questions was 85.9 ± 48.8, with female gender identity associated with higher measures of moral distress on the validated portion of the questionnaire as compared to male gender identity (90.1 ± 49.2 vs. 70.4 ± 44.7, p < 0.05), whereas more advanced training was associated with higher measures of moral distress on the supplemental questions as compared to those less advanced in training (20.9 ± 11.8 vs. 28.5 ± 15.9 vs. 25.9 ± 15.6 for PGY-5 vs. PGY-6 vs. PGY-7 and PGY-8 combined, respectively, p < 0.05). After adjustment, higher measure of moral distress on the validated questionnaire was associated with training in states designated “Abortion restrictive” as compared to “Abortion most protective” (beta estimate 27.80 and p < 0.01). Of 34 free responses, 65% referred to limitations on abortion access and reproductive justice as causes of significant moral distress. Conclusion MFM fellows who identify as female reported higher measures of moral distress, as well as those training in states with more abortion restrictions. Among free text respondents, abortion restrictions underlie a significant proportion of moral distress. (shrink)

Résumé La pratique philosophique a émergé en tant que discipline transformative qui fait le lien entre la recherche théorique et la vie quotidienne. Apparu à la fin du XXe siècle, ce domaine intègre le conseil, la thérapie et d’autres applications pratiques des perspectives philosophiques permettant de répondre aux défis existentiels et pragmatiques auxquels sont confrontés les individus, les groupes et les organisations dans la société contemporaine. Cet article examine la définition, l’évolution historique, les bases théoriques et les méthodologies de la (...) pratique philosophique, tout en discutant des perspectives de professionnalisation — y compris la certification, les directives éthiques et l’intégration au sein des systèmes de santé et d’éducation. En fin de compte, cette étude souligne le potentiel de la pratique philosophique à revitaliser la pertinence de la philosophie, à favoriser l’épanouissement personnel et à améliorer le bien-être de la société. (shrink)

Resumo: Como uma pérola brilhante na cultura tradicional chinesa, Mulan está profundamente enraizada no coração das pessoas com sua imagem única de heroína feminina. Este trabalho busca retratar a experiência lendária da luta heroica de Hua Mulan, no exército, no lugar de seu pai, e integrar os elementos centrais de família, honra, lealdade, dentre outros, no contexto da cultura oriental, de modo que a história tenha profunda herança cultural. O artigo mostra, em primeiro lugar, o complexo cultural oriental que está (...) claramente refletido em Mulan. As cenas, figurinos, etiqueta e outros detalhes do filme refletem o charme único da China antiga, apresentando ao público um mundo artístico repleto de estética oriental. Além disso, através da personagem Mulan, o filme mostra o alto valor da família, da honra e da lealdade na cultura oriental. Em segundo lugar, explicita que o papel de Mulan incorpora plenamente os valores femininos, no filme. Ela não apenas se juntou corajosamente ao exército, por causa de seu pai, mas também obteve repetidas conquistas no campo de batalha, quebrando as algemas dos estereótipos de gênero. Essa subversão dos papéis tradicionais de gênero destaca o importante estatuto e valor das mulheres, na sociedade, desempenhando um papel na promoção do despertar da consciência feminina, na cultura oriental. Finalmente, o artigo analisa a influência de Mulan na consciência feminina, concluindo que esta desempenha um papel vital na formação e herança da consciência feminina, na cultura oriental. A imagem heroica de Mulan inspira as futuras gerações de mulheres a enfrentarem as dificuldades com coragem e a buscar a autoestima. Ao mesmo tempo, as ações de Mulan, para além das restrições dos papéis sociais tradicionais, também fornecem um modelo para as mulheres concretizarem a independência e a autonomia individuais. (shrink)

Through critically reflecting on Ni Liangkang 倪梁康’s first Chinese translated version of Husserl’s Logische Untersuchungen, this chapter initiates several hermeneutic problems involved in the translation of western works, to remind scholars of the boundary of translation.

Although corporate social responsibility (CSR) decoupling has become a widely criticized management practice, research on how to govern this phenomenon from the investor level is still lacking. With the increasing prevalence of common institutional ownership, this paper aims to fill the gap in the existing literature by exploring whether common institutional investor can effectively curb the unethical behavior of CSR decoupling. Using data from listed firms in China from 2009 to 2022, we find that common institutional ownership reduces CSR decoupling (...) and plays a coordinated governance role. Our main conclusion holds after considering a series of robustness checks. Moreover, this role is more pronounced for non-state-owned enterprises, CSR-intensive firms, and regions with a less efficient legal environment. Channel tests suggest that common owners govern CSR decoupling by delegating executives, threatening to exit, and reducing controlling shareholders’ self-interest. Further analysis suggests that common owners with greater market power and long-term investment horizons can govern CSR decoupling more effectively. Overall, our research offers new insights into the field of finance and ethics by highlighting the potential impact of common ownership on corporate ethical behavior. (shrink)

Moral identity is crucial in offenders’ moral rehabilitation, yet no validated measure exists for Chinese male offenders. The present study translated the Moral Identity Scale (MIS) and examined its construct validity and reliability in Chinese male offenders (n = 542). A confirmatory factor analysis showed an acceptable fit for the data. The convergent validity was demonstrated by its significant positive correlations with the Moral-self subscale of the Moral Identity Questionnaire. Furthermore, MIS displayed negative correlations with Amorality and Moral Disengagement, and (...) positive correlations with Moral Attitude, Empathic Concern, and Moral Responsibility, indicating a good nomological validity. Regarding discriminant validity, the revised MIS exhibited nonsignificant or weak correlations with Social Desirability and Retributive Justice Expectations, while the two subscales exhibited distinct correlations with Imagination with Sympathy and Perceived Social Injustice. The test-retest reliability over 4 weeks was.68 (n=113). These findings underscore the reliability and validity of the revised MIS. (shrink)

While existing literature has not thoroughly examined the cultural implications of automated vehicle (AV) deployment, the importance of cultural factors in ethical decision-making is well recognized. As China leads in autonomous driving road testing, it faces unique ethical and legal challenges shaped by its cultural context. This book explores Chinese ethical and legal perspectives on the moral and regulatory issues surrounding AVs. By focusing on Confucian virtues and Daoist values, the project highlights how these cultural elements influence Chinese ethics and (...) attitudes toward AV technology. It also addresses the complexities of navigating competing interests within China’s distinct socio-legal and cultural landscape when developing legal regulations and liability frameworks for AVs. This book serves as a valuable resource for Chinese policymakers, offering insights and guidelines to inform the development and implementation of AVs in society. (shrink)

In World-Centred Education (2022), Gert Biesta portrayed John Dewey as an exemplar of the cultivation paradigm in education. Biesta argues that this paradigm, which focuses solely on adapting to the environment while ignoring the possibility of individuals choosing not to adapt, aligns with the educational approach received by Nazi official Adolf Eichmann. This serves as a critique of Dewey’s educational theory. However, a closer comparison of Biesta’s and Dewey’s educational theories—especially with regard to Dewey’s concepts of environment and indeterminate situations—reveals (...) a shared opposition to a common target. Therefore, Dewey should not be considered a typical case of the cultivation paradigm in education. Dewey’s theory did not ignore the possibility to say no. (shrink)

In “History of the Lie: Prolegomena,” Derrida criticizes Arendt’s commitment to the “great resiliency” of factual truth against all lies in her essay “Truth and Politics,” claiming that she reintroduces a teleological account of history that clashes with her anti-totalitarian and anti-systematic thinking. By focussing on her understanding of truth-telling as action, this article shows that Arendt does not turn truth into a permanently stable ground for politics. Instead, Arendt’s theory of self-deception constitutes a lie capable of ending all truth. (...) Set in opposition to the nihilism of self-deception, Arendt understands truth-telling as an exemplary act that preserves the possibility of truthfulness and future actions. (shrink)

This chapter aims to examine an appropriate nationwide legal framework for civil liability in automated vehicle accidents under Chinese law, with the goal of balancing safety enhancement and the promotion of automated vehicle usage. Based on the varying levels of automation in vehicles, the discussion on civil liability for car accidents is divided into two main sections: one focuses on defining and determining the scope of civil liability for a user-in-charge, while the other delves into the potential parties who may (...) be held accountable for civil liability in cases where a highly automated vehicle is involved in an accident. Additionally, the chapter explores liability insurance models that align with the legal framework of civil liability for automated vehicle accidents and effectively allocate legal risks. It offers timely insights for Chinese legislative reforms concerning civil liability in automated vehicle accidents. (shrink)

Taking the Chinese sociologist Cao Jinqing as an example, this chapter discusses a better approach for modern intellectuals to “take the world as one's own duty”, in comparison to the different approaches taken respectively by academic intellectuals and public intellectuals. By elaborating on Cao’s general method of investigation which can be regarded as an organic integration of Gu Yanwu, Fei Xiaotong, and Mao Zedong, this chapter further critically reviews Cao's method of rural investigation, advocating modern intellectuals to comprehensively observe reality (...) and deeply comprehend human life, with deep concern for the basic situation and development trend of Chinese society. (shrink)

This reflection briefs the origins and characteristics of three key notions: “rule by virtue”, “rule by law”, and “rule of law”. It also discusses an innovative approach that seeks to merge the strengths of “rule by virtue” and “rule by law” to enhance governance, as promoted by the current Chinese government. Pointing out the challenges and misapplications encountered in implementing this blended approach of “rule by virtue” and “rule of law”, the piece argues that the foundation of good governance in (...) contemporary China must rest on a legal system grounded in the rule of law. The government may aspire to a higher goal of winning the hearts of the people through “rule by virtue” to foster societal harmony, strengthen governance legitimacy, and enhance long-term governance effectiveness. (shrink)

This chapter takes Liang Shuming 梁漱溟, one of the representative figure of New Confucianism, as an example to illustrate how new Confucianists in Mainland China found a balance between socialism and Confucianism. By pondering on Liang's exploration on rural construction and communal life beyond family, this chapter provides reference for the further development of New Confucianism in mainland China centering around the following question, i.e., What was the relation among family, community, and state? And what should it be?

By reinterpreting how Chinese Enlightenment movement understands Confucian tradition, this chapter initiates a new explanation for the tension between salvation and enlightenment in the context of feng jian zhuan zhi 封建專制 (which is not quite equivalent to the English term “feudal autocracy”). Through distinguishing and reflecting upon the original meaning, the contextual meaning, and the historical effect of the concepts feng jian 封建 and zhuan zhi 專制 as well as their difference to the seemingly similar western terms such as “feudalism” (...) and “autocracy”, this chapter clarifies the ambiguities underlying the concept feng jian zhuan zhi 封建專制, and on that basis criticizes the misleading duality of feng jian zhuan zhi 封建專制 and democracy, which serves as a response to the criticism of the May 4th New Culture Movement against Confucianism. (shrink)

This chapter gives a detailed analysis on Plato’s Symposium. After investigating into its structure, theme, and the philosophical meaning implied, especially Socrates’ “honest remarks” and Diotima’s monologue, the chapter moves on to discuss Socrates’ alertness against oligarchy and democracy as well as the “shepherd” issue, with the purpose of shedding light on the political connotations implied in the philosophical and theological reflections of Symposium.

Aiming at providing a relatively concise clue to the complex historical process of the past 30 years after the event of reform and opening up, this chapter reflects on the trends of thoughts made up of the varying reactions to the works of Li Zehou 李澤厚 in China, evolved under the successive influence of the young Karl Marx, Immanuel Kant, Heidegger, and Leo Strauss. Generally speaking, there are four key concepts successively involved in this process, namely human beings (corresponding to (...) targets), subjects (corresponding to objects), Dasein (corresponding to world-being), and political animals (corresponding to civilization-nation). Each concept, though doesn’t necessarily contain the previous concept completely within itself, is an advance in some aspect of the previous one, a product of escaping the ideological dilemma brought about by the previous concept. (shrink)

This chapter shows a possible philosophical connection between Confucianism and Marxism in the context of the “harmony” (he xie 和諧) concept. Beginning with a critical investigation of Feng Youlan 馮友蘭’s version of “harmony philosophy”, this chapter initiates the integration of “struggle” and “harmony” by arguing for guiding “harmony” (he 和) toward “the Mean” (zhong 中), which can also be regarded as a useful resource for the sinicization of Marxism.

The opposites, also known as the oppositions, are generally defined as the words which have contrast meanings. It is easy for language users to response to questions like: “What is the opposite of X?” However, it is hard to clarify how the opposites are used in natural language and why they are used in this way.

In Chap. 10.1007/978-981-10-6184-4_3, we study the constructions from bi-syllable to quad-syllable with (at least) one opposite pairings. In this chapter, we extend the study to a larger scale, that is, to see how the opposite pairings are used in it.