Most binaural speech source localization models perform poorly in unprecedentedly noisy and reverberant situations. Here, this issue is approached by modelling a multiscale dilated convolutional neural network. The time-related crosscorrelation function and energy-related interaural level differences are preprocessed in separate branches of dilated convolutional network. The multiscale dilated CNN can encode discriminative representations for CCF and ILD, respectively. After encoding, the individual interaural representations are fused to map source direction. Furthermore, in order to improve the parameter adaptation, a novel semiadaptive (...) entropy is proposed to train the network under directional constraints. Experimental results show the proposed method can adaptively locate speech sources in simulated noisy and reverberant environments. (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)

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)

Philosophical practice is a new paradigm in philosophy, which encompasses one-on-one counselling, group facilitation, organisational consultation and philosophy with children, among other modalities. It transcends practical philosophy as a vital approach connecting philosophical inquiry with everyday life. This article compares Socratic and Confucian philosophical practice styles, focusing on the application in one-to-one consultation settings. Through three illustrative case studies addressing common human experiences – work and study challenges, relationship issues and life transitions – we analyse the methodologies and competencies inherent (...) in both traditions. Each case is examined through the lens of questioning, interpreting and understanding, highlighting how practitioners from Socratic and Confucian backgrounds approach clients’ concerns. Our comparative analysis reveals that while both traditions share fundamental principles such as self-cultivation, the development of virtues and the use of exemplars, they diverge in practice styles and underlying methodologies. The Socratic method emphasises individual self-discovery through critical questioning and dialogue, fostering personal autonomy and intellectual inquiry. In contrast, the Confucian approach underscores moral cultivation in a communal context, emphasising social harmony, adherence to rituals (li 禮) and fulfilment of societal roles. The study underscores the potential for integrating these approaches to enrich philosophical counselling practices. By blending Socratic reflective dialogue with Confucian emphasis on relationships and moral development, philosophical practitioners can offer more holistic and culturally sensitive counselling experiences. This integration not only enhances the efficacy of philosophical consultations, but also contributes to a more inclusive understanding of philosophy as a way of life that transcends cultural boundaries. (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)

Background Although the Internet has become an important part of clinical nurses’ professional and personal lives, there are currently no defined indicators to assess the level of cyber ethics literacy of clinical nurses. Research aim This study aims to develop an evaluation index system for evaluating the cyber ethics literacy of clinical nurses. Research design A Delphi study. Participant and research context Two rounds of Delphi consultation were conducted from March 2024 to May 2024, with 20 experts participating in the (...) first round and 18 experts in the second round. Ethical considerations Participation in the study was voluntary and informed consent of the experts was obtained before the study. Approval was obtained from the ethics committee (No. 2022-0018). Results The degree of expert positivity was 100% and 90%, the coefficients of expert authority were 0.863 and 0.883, and Kendall’s W coefficient were 0.143 and 0.151, respectively ( p <.001). The final developed evaluation index system of clinical nurses’ cyber-ethical literacy contains 3 primary indicators, 10 secondary indicators, and 34 tertiary indicators. Conclusion The evaluation index system constructed in this study is comprehensive, closely combines the characteristics of the nursing profession with cyber ethics, and is scientific and practical. (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.

We extend the framework of causal Kripke models in [8] to a probabilistic setting, by allowing a quantitative representation of a causal agent’s uncertainty. This framework incorporates probabilities into the Halpern-Pearl model of causality, enabling the evaluation of how likely an event is to be the actual cause of another. It also provides a structured approach to reason about causality in scenarios involving multiple possibilities, uncertainty, and knowledge. Furthermore, we illustrate that this framework is suitable for causal analysis in different (...) probabilistic scenarios by providing several examples. (shrink)

The relationship between humans and the world or cosmos has been a central theme in Chinese aesthetic inquiry. This article explores how two influential figures from the first half of the twentieth century, aesthetician Zhu Guangqian 朱光潜 (1897–1986) and philosopher Fang Dongmei 方東美 (1899–1977), conceived of this relationship and positioned beauty and artworks within their own respective frameworks. Zhu advocates for the construction of an ideal world with the help of artistic creation as a departure from the disappointing real world, (...) whereas Fang argues that beauty can be attained by aligning ourselves with the cosmos, where beauty is inherently contained. Instead of rigidly adhering to either perspective, especially in contrast with Western thought, it is the shared concern for human’s relationship with the world, or one’s “view of life,” that truly characterizes the early formation of modern Chinese aesthetics. (shrink)

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)

This paper investigates the multifaceted debates in contemporary musical ontology, arguing that the field is undergoing a paradigm shift from metaphysical inquiries into what a musical work is to a focus on the methodological and phenomenological frameworks that govern how we engage with it as a human practice. The analysis traces this shift through five key nodes, which collectively illustrate a progression from classic metaphysical debates over abstract objects (e.g., Levinson, 1980), through a foundational methodological split regarding the role of (...) practice (e.g., Thomasson, 2004), to the recent turn toward the listener’s imaginative and phenomenological experience (e.g., Bourbon, 2018).” The paper concludes that traditional object-centric ontologies prove increasingly untenable, especially in the face of posthuman creativity such as AI-generated music. It advocates for a future direction for the field that moves beyond the static ontology of objects, reframing the central question toward the processes of music’s generative emergence as it is co-constituted within the dynamic feed-back loop of human practice, technological mediation, and imaginative listening. (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 today's globalized world, higher education institutions serve as the epicenters for nurturing top-tier talent, and their school motto culture encapsulates their core educational philosophies. The Knowledge and Action educational concept represents a dialectical approach that emphasizes the unity of knowledge, action, and belief, manifesting in diverse ways across the unique mottos of universities worldwide. This study collects school mottos from the official websites of both Chinese and foreign universities, generating keyword clouds for each group. Through this analysis, this study (...) finds the distinct characteristics of university mottos across cultures and delve into how they intersect, collide, and merge within the framework of the Knowledge and Action educational concept on an international stage. (shrink)

Purpose: The weak foundation, poor conditions, and lack of tutoring of rural students lead to difficulties in completing mathematics homework. This paper analyzes and finds that students suffer from a lack of learning ability and study time, lax home supervision, and a lack of layering and innovation in homework by teachers. Approach/Methodology/Design: Three major strategies are proposed: first, students' written homework time is completed in school, and independent homework time is reserved through instructional design and implemented during classroom teaching; second, (...) parents take responsibility for education, change traditional concepts, promote home-school co-education, and participate in depth in a variety of types of homework to increase parent-child interactions and companionship; third, teachers innovate the form of homework, carry out hierarchical design, and enrich the types of homework to stimulate students' learning. Findings: Teachers innovate the form of homework, carry out layered design, enrich the types of homework to stimulate students' interest in learning, grasp the depth and breadth to respect students' physical and mental development, and pay attention to the feedback of homework to realize the diversification of evaluation forms. Practical Implications: Through the implementation of these strategies, we aim to build a virtuous cycle of homework ecosystem and improve the effective completion rate of rural students' mathematics homework. Originality/value: This passage focuses on a unique perspective by addressing the specific challenges faced by rural students in completing mathematics homework. It proposes practical and targeted strategies aimed at improving homework quality and effectiveness, which can serve as a model for addressing similar issues in other underserved educational contexts. (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.

This chapter begins with an argument for the political dimension of the so-called new Confucianism of the third period and then turns to elaborate on two types of contemporary political Confucianism, respectively, represented by Jiang Qing 蔣慶 and Gan Yang 甘陽, both of which differ from the new Confucianism in the sense that neither of the former go through the self-negation of the Confucian tradition with the purpose of creating the “new external king”; instead, they both try to integrate the (...) Confucian tradition with modern society, though each taking a different approach. (shrink)

This chapter begins with an elaboration on different translations of Being—one emphasizes its origin as a copula while the other emphasizes its connotation of “to exist”—and the problems derived from such translations. Then it moves on to analyze the phenomenon of lacking the ontology of copula verbs in the Chinese language and its implication for the philosophizing and modernization of Chinese thought (which underlies the opportunity for realizing the theory of “es gibt”).

In Chap. 10.1007/978-981-10-6184-4_4, we discuss the experiment of Chinese opposite in discourse. In comparison with the ones from English and Japanese, our Chinese data shows that the negation patterns have a relatively lower percentage.

This chapter focuses on investigating into Heidegger’s own critical reflection on Sein Und Zeit, which not only symbolizes his complete rejection of transcendental subjectivity, but also uncovers the possible connection of the thoughts of late Heidegger with traditional Chinese thoughts, especially those in the Book of Changes (Zhou Yi 周易） and its supplementary classics. On that basis, this chapter further discusses the difference between thoughts of late Heidegger and the way of change in Chinese thoughts, to denote the possible development (...) of the Heideggerian thinking. (shrink)

This chapter is going to see how the opposite pairs are used in constructions from bi-syllabic to quad-syllabic.

This chapter discusses the Chinese translation of key terms in both Heidegger’s Die Grundprobleme der Phanomenologie and phenomenology in general, such as Sein/Dasein, Wahrheit, Sorge, Zeitlichkeit, Wahrnehmen/Wahrnehmung, Selbst/Ich/Ego and their derivatives. Such a discussion exemplifies the translation principles of “accuracy”, “preciseness”, and “fluency”.

Generally speaking, oppositeness is defined as two words holding contrast meanings (cf. Lyons 1968, 1977; Cruse 1986, 2004; Murphy 2003; Cann 1993, 2002; Steven 2002) and it is agreed by Chinese researchers (cf. Sheng 1958; Fu 1996; Shi 1983; Jiang 2000; Xu 2000; He et al. 2005; Zhang 2009).

This article is more than a book review on Gan Yang's collected work Over Shoes Over Boots. Different from those common book reviews which mainly introduce the structure and content of each chapter of the book reviewed, this article begins with the tension between the Gan's fox-like writing style and his hedgehog-like problem consciousness on Isaiah Berlin's theories of both value pluralism and nationalism, which then leads to a reflection on different types of nationalism as well as their relation with (...) value pluralism. On that basis, the article discusses further how would certain kind of nationalism lead to a Confucian vision of universal brotherhood. (shrink)

This book explores the significance of automated vehicles from a Chinese perspective, bringing a wide range of scholarship to bear on the question. This project takes a deep dive into Chinese ethical and legal perspectives on automated vehicles, providing a valuable resource for the general public. It also prompts readers to compare and contrast Chinese and Western viewpoints regarding the use of automated vehicles as future transportation and their impact on human-machine relationships. By dedicating individual chapters to specific issues such (...) as programming, safety, liability, privacy, and data protection, this book enables policymakers and general readers to gain a clear understanding of the societal implications of automated vehicles shaped by culture and law. Additionally, by including survey results from two representative Chinese cities with distinct cultural and legal backgrounds, it caters to the need for insights into general Chinese perspectives on the ethical and legal issues surrounding automated vehicles. This book will interest policymakers, technologists and scholars. (shrink)

This book explores perspectives from new comparativism and new dialogism to expand research horizons and develop a comprehensive, multidimensional, and multilevel research method and model. By compiling recent research examples and case studies, the author reconstructs and reevaluates various explanations, integrating different ideas logically while presenting critical and forward-looking concepts. The work encourages discussions that span disciplines, cultures, and methodologies related to human existence. It aims at individuals engaged in cultural interactions and those interested in rigorous approaches to identifying, verifying, (...) clarifying, and justifying philosophical issues. The writing seeks to contribute meaningfully to multicultural and interdisciplinary educational goals. The examination begins with an introduction to the "Multidimensionality of East-West Dialogues" and proceeds to analytically compare specific focal issues alongside relevant cultural and humanistic examples. It also inquires into applied concepts such as "Cosmopolitanism," "Rights," "Tolerance," "Conflict," "Love," "Death," "Beauty," and even "Martial Arts.". (shrink)

According to the Western definition, corruption is “abuse of public power for personal gain.” Corruption depends on the amount of loss and the sector in which it occurs. Extensive corruption refers to the behavior of high-level government officials that distorts the government’s policies or the central government’s functions. “Corruption” is an economic, political, moral, legal, and cultural concept. Until now, corruption remains a global chronic disease, and severe, changeable, and widespread corruption persists. In P. R. China, the specific means of (...) corruption crimes are becoming more diverse, complex, ingenious, globalized, and high-tech, even black-tech. The embezzlement by corrupt elements is becoming increasingly alarming, reaching into the billions of dollars. We may find the fundamental differences between mainland China and democratic countries in anti-corruption: First, the social systems are different; second, there is a lack of separation of powers and checks and balances; third, there is selective anti-corruption; fourth, no media with freedom of speech as the “fourth power” to supervise; fifth, it is not allowed to formulate laws on disclosing officials’ assets. (shrink)

Conflict theory views society as a competition for limited resources. Social institutions reflect and help protect the inherent inequality of this competition. Some individuals and organizations can obtain and retain more resources than others, and these “winners” use their power and influence to maintain social systems. Chinese society is undergoing significant changes and is likely to trigger even greater changes in the near future. The future of Chinese society is full of obstacles, barriers, thorns, traps, and minefields. People who are (...) slightly sober and rational will be aware of the multiple hidden dangers in front of them: population problems, environmental problems, resource problems, arable land problems, food problems, energy problems, unemployment problems, corruption problems, system problems, rural problems, gangster problems, health problems, natural disasters, domestic outflow problems, localism problems, separatism problems, terrorism problems, and even war problems, in addition to countless other related problems. Some hidden dangers are due to natural causes, some to artificial causes, and some to a combination of both. All these problems, to some extent, sooner or later affect and even restrict the healthy development of Chinese society. (shrink)

Durkheim’s theory of deviance has had a profound influence on China. Traditionally, Confucius obstinately adhered to established “norms” or closed behavioral codes. Confucius held that the regulations governing social behavior and related action models are the most important. Challengers of this norm will face punishments by public institutions. A study examines the entire process of deviant labeling under Mao’s political control between 1950 and 1978. Immediately after the end of Mao’s period in 1978, interpretations of the observed trends drew on (...) Chinese history, philosophy, and customs, as well as the regime's fundamental political tenets. Contrasts are pointed out between these and Western thought and criminal justice practices. The official position denies the presence of any crime problem in Chinese society, and, as a result, no crime statistics or research publications are available. Multiple aspects—including historical background and cultural roots, social structure and legal system, governance methods and supervision mechanisms, and manifestations—should be considered when comparing deviance between Eastern and Western societies. (shrink)

Translation research has begun to take into account various factors that affect translation, among which feminism exerts a tremendous influence on both translation theories and practice. Recently, an increasing number of scholars in China have begun to express concern about the translator’s subjectivity, adopting various approaches to their studies. However, few have explored the topic from a gender perspective, especially in the context of analyzing Chinese-English translation practice. This chapter focuses on the translator’s subjectivity from a feminist translation studies perspective, (...) considering both theory and practice. These differences have profoundly impacted the status and role of women in various structures: (1) from the views of “historical background”; (2) from the views of “cultural values”; (3) from the views of “social practice.” Significant historical and cultural differences exist between China and the West in their attitudes toward women; however, both are gradually advancing gender equality in modern society. Western society has promoted improvements in women's status through the feminist movement, while China is exploring new paths for women's development by interweaving traditional culture with modern values. Although challenges still exist, attention and efforts on women's rights are deepening worldwide. (shrink)

Social and political deviations play a constantly elusive, unpredictable, and unmanageable role in social development at all times, everywhere, for everyone. An essential task is to demystify and reconstruct deviation through conceptual, critical, explanatory, and practical analyses. Restoring the notion of “deviation,” understood in a sense that has its roots in Aristotle’s thought, to a position of greater centrality in political philosophy is essential. We may apply Aristotle’s theory of socio-political deviation to examine Chinese constitutional changes. In China, socio-political orders, (...) systems, frames, and structures have at times deviated, both actively and inevitably. The primary socio-political deviation reveals a process of constitutionalization and institutionalization within the Chinese legal and political system. The so-called Chinese constitutional deviation has two implications: One is that certain deviations appear in a constitutional context, such as classism, revolutionism, bureaucratism, modernism, economism, humanism, and liberalism; the other is that these deviations themselves exist as types of constitutional changes, including restorations, evolutions, transitions, and transformations. There are several significant differences between the Chinese and American constitutions: (1) the legislative principles differ; (2) the constitutional structure is distinct; (3) the constitutional changes are different; (4) the constitutional wording is distinct; (5) the constitutional enforceability is different. Fundamentally, this is because there is a lack of belief in the “supremacy of the Constitution.”. (shrink)

A notable historical coincidence is that the development of the private economy in China following its reform and opening up coincided with the privatization trend in the Western world. China’s private economy is a significant material force in the great transformation. We may wish to look forward to its prospects by reviewing and learning from the modern economy and contemporary economic development in the West, Eastern Europe, and other countries that were once considered “socialist.” Since the reforms were implemented in (...) 1978, the non-state sector has grown significantly faster than the state-run economy. Compared to Western private enterprises, the key characteristics of private enterprises in mainland China can be summarized as follows: Private enterprises are primarily small scale, yet they grow rapidly, adapt to market changes, and adjust their strategic direction promptly. (shrink)

Since the existence of human beings in the world, we have found a corresponding concept of death and various ways of funerals and burials for the deceased. Around the same time, several different perspectives on death have emerged. The deeper and more fundamental meaning, which is both distinct from and connected to it, is the meaning of world outlook and ontology. Only through philosophical thinking on the problem of death, depending on the consciousness of death, or eliminating the consciousness of (...) death, can we achieve the full view of the noumenon and the fit between heaven and man. People should face death squarely, value and rely on death, and establish a correct consciousness of death. Death has long been a subject of philosophical inquiry and has even become a profession, particularly in today’s world. The differences in the concept of death between the East and the West are primarily reflected in attitudes toward death, religious beliefs, family and social roles, and funeral customs: The first is the “attitude towards death”; The second is the religious beliefs; The third is the family and social roles; The fourth is the language expressions. (shrink)

Cosmopolitanism examines the relationships among nations, groups, or individuals and how they can be unified morally, culturally, economically, and politically as a global community. Through this “cosmopolitan” approach, we verify and justify the relationship between international justice and universal justice, finally leading to the concept of Universalism. Universalism may not be as implausible as some contemporary philosophers believe. We may regard global justice, cosmopolitanism, and Universalism as “Three-in-One” or “Threefold Truth,” interrelated, interacting, and transforming one another. This article will examine (...) the transformative modes of Chinese cosmopolitanism through a historical comparison. Generally, Universalism and cosmopolitanism are the two highest moral ideals of traditional Chinese thinkers. In traditional Chinese culture, the human spirit, social ideals, ethical values, aesthetic standards, and reasonable norms should be universal and applicable to everyone. Confucianism, Daoism, Mohism, and Buddhism all utilize natural forces or entities to explore the origin, cause, nature, relationships, functions, and interactions of the universe. (shrink)

The concept of civil society refers to a common group formed by all citizens for communication, connection, interaction, protection of rights, and participation in public affairs. It also creates checks and balances in the social contract for the state and government. In traditional Chinese culture, there has long been a certain degree of “civil society.” However, almost all survive and function under the so-called feudal framework, such as clan organizations, industry organizations, hometown organizations, superstitious organizations, and underworld gangs. These organizations (...) are not protected by law in a society ruled by personal power. The Chinese social sphere has undergone a broad and profound historical transformation, transitioning from an identity-based to a contract-based society, and from a unit-based to an individual-based society. This transformation suggests that, despite constant obstacles and various restrictions, a rudimentary civil society is emerging in China. The Chinese model promotes “orderly participation” under state leadership, and civil society, as a governance partner, focuses on service rather than checks and balances. The Western model is based on an autonomous society with individual rights and freedom of association, emphasizing supervision of power and diversified competition. The two models are rooted in different political and cultural traditions, and their differences reflect fundamental differences in understanding the “state-society” relationship, rather than a simple distinction between advanced and backward societies. (shrink)

The concept of “rights” has gradually emerged as the subject of a particular academic field of study—a complex one involving three aspects: conceptual approaches, theoretical orientation, and practical development. Studying Chinese “rights” should affect the fundamental interrelation of all forms of Chinese human values and social behavior. This study aims to generalize the impact of specific naïve, vague, implied, and spontaneous actions on Chinese rights, as well as their effects on social change and human development. The study’s central theme is (...) that questions and analytical modes of “rights” in Chinese human development are rapidly being challenged as a fundamental framework for philosophical criticism. New research from more investigators with interdisciplinary backgrounds suggests five standard forms of academic tasks for the Chinese “rights” researchers to have more (1) case studies within the Chinese historical process; (2) comparative studies between Western and Chinese cultural systems; (3) theoretical modes or assumptions built up from sufficient data from Chinese historical documents and literature; (4) interdisciplinary studies involved in various fields; and (5) existing frameworks for evaluating Chinese political and legal thought more critically. (shrink)

The studies of tolerance constantly face specific new issues and challenges. There are many debates about the relationships among pluralism, multiculturalism, and tolerance. One critical study proposes an equal relationship between the tolerator and the tolerated. The legitimacy and necessity of “tolerance” in modern society have been formally confirmed to a certain extent, constituting an essential element of a harmonious society. Through rational, objective, interdisciplinary, and multidimensional comparison and dialogue on tolerance views between the East and the West, we aim (...) to identify and analyze similarities and differences, thereby facilitating a deeper, more specific, and more comprehensive understanding of tolerance. The commonalities between the East and the West in tolerance views primarily manifest in the recognition of the world’s diversity, which constitutes the ontological basis for tolerance. Recognizing the limited facts of cognition constitutes the epistemological basis for the existence of tolerance. The differences in tolerance views between the East and the West are mainly reflected in historical origins, cultural backgrounds, social structures, political systems, ways of thinking and behavior, and other aspects. (shrink)

The comparative method is at the core of human reasoning and is always present in our observations of the world. Comparative research is a multidimensional, comprehensive approach to studying globalization across cultures and nations. It refers to research methods in the social sciences and humanities. It utilizes various resources, including field investigation comparisons, cross-national survey comparisons, textual material comparisons, quantitative data comparisons, and conceptual meaning comparisons. The comparative method is a diversity-oriented approach: (1) It can be used to identify, analyze, (...) and explain cross-cultural studies of similarities and differences; (2) It can reveal that any cross-border research should increasingly consider the social and cultural background; (3) It can provide a comprehensive comparative study of the whole country based on specific issues and research; (4) Comparable data sets can be obtained, and consensus can be reached on concepts of functional equivalence and research parameters; (5) Solutions to various problems can be found; (6) Cross-national work can deepen the knowledge of other cultures and their research processes. (shrink)