According to David B. Wong’s account of Mengzian extension, the dichotomization of reason and emotion is unwarranted. Reasoning and feeling interact and interweave to the extent that feeling becomes morally intelligent, and reasoning becomes motivationally efficacious. I agree with Wong that cognition certainly plays a role in moral cultivation. However, I remain neutral towards the issue of whether reasoning and emotion are non-dichotomous. Drawing on the phenomenon of moral failure due to moral insensitivity, I argue instead that Mengzian ethics is (...) best characterized as emotion-based. Moral reasoning, without emotion’s guidance, runs the risk of going astray. The justification of moral judgments, if not exclusively in terms of the inborn moral feelings, runs the risk of being mistaken. Moral emotion is the measure of reasonableness, not the other way around. Insofar as moral emotion plays so significant a role not only in moral reasoning, but also in moral motivation and moral cultivation, Mengzian ethics is distinctly emotion-based. To show how the Mengzian extension is supposed to proceed, I draw on the idea of moral insensitivity and argue that it begins, negatively, by weeding out various factors that inhibit one from acting out of self-reflectively endorsed moral emotion and, positively, by improving one’s moral sensitivity through increasingly enlarging one’s sensitivity zone. (shrink)

This study aims to identify current deficiencies in the protection of human subjects participating in clinical trials in China and propose strategies for safeguarding their rights. We conducted a comprehensive literature review on the protection of human subjects in clinical trials and gathered insights from experts and scholars among stakeholders. The Delphi expert consultation method was used to analyze and summarize the shortcomings in China’s regulatory framework for human subject protection and to develop strategies for improvement. Two rounds of surveys (...) were conducted with experts from research institutions, ethics committees, regulatory agencies, sponsors, and Site Management Organizations (SMOs). The top three issues and proposed solutions were discussed and addressed based on expert consensus. A total of 30 articles were reviewed, leading to the identification of 46 distinct issues, which were categorized into three groups: compensation, privacy, and informed consent. Sixteen respondents completed both rounds of the survey, which included 56 questions (10 new questions were proposed in the first round). Compensation-related issues included the absence of a comprehensive “mandatory insurance system,” incomplete insurance systems and compensation procedures, and the lack of clear differentiation between liability for clinical trial infringements and medical harm. Privacy concerns involved inadequate regulations, privacy risks associated with third-party recruitment, and data entry by clinical research coordinators. Problems related to informed consent were primarily due to inadequate awareness and capacity among investigators, a lack of oversight by ethics committees, and the absence of legal standards for broad informed consent. By improving the details of compensation rights, privacy protection, and informed consent in regulations, all parties involved in clinical trials can be encouraged to more effectively protect the rights and interests of subjects. (shrink)

Most studies in bodily self-consciousness were limited to the case of a single body. We performed VR experiments to test the hypothesis that it is possible for healthy subjects to experience the Double Body Effect—the experiential combination of double body ownership and double body-location. Under proprioceptive-vestibular and visual manipulations, participants wobbled involuntarily while watching two identical avatars doing exactly the same. The results showed that, in both the 1PP and 3PP conditions, it was indeed possible for healthy subjects to experience (...) the Double Body Effect. This reveals that body ownership and body location are more flexible than most studies have considered so far. It also suggests that self-location and body-location are not the same experiences, and that the relation between self and body is more complicated than both traditional dualism and contemporary reductionism. Finally, our findings can serve as a preliminary model for understanding the perplexing phenomenology of heautoscopy. (shrink)

Leukoaraiosis is a common imaging marker of cerebral small vessel disease. In recent years, with the continuous advances in brain imaging technology, the detection rate of leukoaraiosis is higher and its clinical subtypes are gradually gaining attention. Although leukoaraiosis has long been considered an incidental finding with no therapeutic necessity, there is now growing evidence linking it to, among other things, cognitive impairment and a high risk of death after stroke. Due to different research methods, some of the findings are (...) inconsistent and even contradictory. Therefore, a comprehensive and in-depth study of risk factors for leukoaraiosis is of great clinical significance. In this review, we summarize the literature on leukoaraiosis in recent years with the aim of elucidating the disease in terms of various aspects. (shrink)

PurposeTo study the changes in functional connections between the left and right hemispheres of patients with high myopia and healthy controls by resting functional magnetic resonance imaging based on voxel-mirrored homotopic connectivity. To study the changes in resting-state functional connectivity between the left and right hemispheres of patients with HM and healthy controls at rest by using resting functional magnetic resonance imaging based on voxel-mirror homotopy connectivity.Patients and MethodsA total of 89 patients with HM and 59 HCs were collected and (...) matched according to gender, age, and education level. The VMHC method was used to evaluate the changes in rsFC between cerebral hemispheres, and a correlation analysis was carried out to understand the differences in brain functional activities between the patients with HM and the HCs.ResultsCompared with the HCs, the VMHC values of the putamen and fusiform in the HM group were significantly lower.ConclusionThis study preliminarily confirmed the destruction of interhemispheric functional connection in some brain regions of the patients with HM and provided effective information for clarifying the neural mechanism of patients with HM. (shrink)

AimResting state functional magnetic resonance imaging was used to analyze changes in functional connectivity within various brain networks and functional network connectivity among various brain regions in patients with high myopia.Methodsrs-fMRI was used to scan 82 patients with HM and 59 healthy control volunteers matched for age, sex, and education level. Fourteen resting state networks were extracted, of which 11 were positive. Then, the FCs and FNCs of RSNs in HM patients were examined by independent component analysis.ResultsCompared with the HC (...) group, FC in visual network 1, dorsal attention network, auditory network 2, visual network 3, and sensorimotor network significantly increased in the HM group. FC in default mode network 1 significantly decreased. Furthermore, some brain regions in default mode network 2, default mode network 3, auditory network 1, executive control network, and significance network increased while others decreased. FNC analysis also showed that the network connection between the default mode network and cerebellar network was enhanced in the HM group.ConclusionCompared with HCs, HM patients showed neural activity dysfunction within and between specific brain networks, particularly in the DMN and CER. Thus, HM patients may have deficits in visual, cognitive, and motor balance functions. (shrink)

AimPatients with high myopia reportedly exhibit changes in functional brain activity, but the mechanism underlying such changes is unclear. This study was conducted to observe differences in dynamic spontaneous brain activity between patients with HM and healthy controls via dynamic regional homogeneity analysis.MethodsResting-state functional magnetic resonance imaging scans were performed on 82 patients with HM and 59 HCs who were closely matched for age, sex, and weight. The dReHo approach was used to assess local dynamic activity in the human brain. (...) The association between mean dReHo signal values and clinical symptoms in distinct brain areas in patients with HM was determined via correlation analysis.ResultsIn the left fusiform gyrus, right inferior temporal gyrus, right Rolandic operculum, right postcentral gyrus, and right precentral gyrus, dReHo values were significantly greater in patients with HM than in HCs.ConclusionPatients with HM have distinct functional changes in various brain regions that mainly include the L-FG, R-ITG, R-ROL, R-PoCG, and R-PreCG. These findings constitute important evidence for the roles of brain networks in the pathophysiological mechanisms of HM and may aid in the diagnosis of HM. (shrink)

Many scholars have suggested the relationship between corporate social performance and its ability to attract a large number of high-quality job applicants, because previous literature indicates that employees with strong social awareness help create a high-performance organization. For that reason, an important issue for successful business recruitment is how to boost the pursuit intention of job seekers. This study discusses such issue by proposing a model based on signaling theory and cognitive dissonance theory. In the proposed model of this study, (...) the positive relationships between four dimensions of corporate social performance and job pursuit intention are hypothetically moderated by socio-environmental consciousness. The proposed hypotheses of this research were empirically tested using the data from graduating students seeking a job. The empirical findings of this study complement previous literature by discussing how corporate social performance benefits business firms from a perspective of strengthened human resources and recruitment. Finally, managerial implications for business managers based on the findings herein are provided. (shrink)

哲學的發展需要自由的環境與開放的社會，也需要社羣嚴謹的學術自我要求以及哲學同好彼此之間開誠的智性交會，更需要青年哲學家一代一代接棒投入。六十年來，臺灣哲學從墾荒整地到引水灌溉，從耘蕪、播種、疏枝到守護 花開，貢獻最大的學者無疑是林正弘教授。本書所輯的十篇論文都是林老師「臺灣哲學花房」中的花朵，特輯成束，再次榮耀並感謝林老師的成就。 哲學活動，注重理性分析，也追求智性視域的開展與交融。本書收錄的十篇與哲學發展相闗的重要文章，分別在幾個重要的軸線上進行反思、整合及創新，關注到的重要哲學領域及哲學家，包括：英美語言哲學及知識論中之維根 斯坦、蒯因、戴維森、羅逖以及庫立普基； 「同一個人」問題中之洛克、帕菲特、路易斯，以及寇思葛；行動理論中之亞里斯多德、康德和寇思葛；決定論與道德責任相不相容爭論中之費雪與范印瓦根；當代道德心理學與推論語意理論觀點下之荀子；近代國家論述中之史 密特、韋伯與缪克勒；以及，政治哲學中之羅爾斯。.

The purpose of this study is to examine the topic of older people in the world from the perspective of the Social Teaching of the Church. As explained in Christifideles Laici , the Catholic Church believes that the laity is summoned to pave the way for the arrival of God’s Kingdom, and people who are at an advanced age should still respond to God’s calling through their own unique way of contribution. In Familiaris Consortio it is emphasized that the Church (...) should help older people manifest their roles both in families and religious groups. Although it is mentioned in these two apostolic exhortations that older people are blessed with wisdom, it is not explained as they actually acquire such a blessing. In order to address this issue and elaborate on the meaning of older people’s wisdom, Grün’s theory on the nature of older people’s wisdom and where such a blessing comes from is made reference to in this study. Moreover, it is emphasized in the apostolic exhortation of Familiaris Consortio that older people are often marginalized in today’s industrialized and urbanized society and neglected in their families, while also enduring psychological and/or physical pain. Addressing this issue, the value of older people’s work and their unshirkable missions and duties are explained in the present study by examining the nature and value of man’s work as mentioned in Laborem Exercens . Sen’s “capability approach” is also utilized in the present study as a way to examine older people’s values and the deprivation of their capability, allowing an in-depth analysis of this topic. The findings of this study reveal that Grün’s theory of older people’s wisdom being shaped by their life-experiences is significantly complementary to the messages on older people in Christifideles Laici and Familiaris Consortio . While Sen’s capability approach does not offer a complete set of values or cultural system that solves this problem, the approach of “civilization of love” proposed in the Social Teaching of the Church is very useful in helping one contemplate on the problems faced by older people around the world. (shrink)

Cet article s’intéresse au couple à distance dans le contexte de l’expatriation. La réflexion porte sur les effets des séparations et des retrouvailles à travers la distance géographique, qui met progressivement en évidence l’étrangeté de soi et de l’autre dans les liens de couple. L’étrangeté peut s’éprouver de façon plus ou moins accentuée selon la culture du pays d’expatriation. La rencontre avec un couple dont les entretiens se sont déroulés en chinois illustre ces enjeux et interroge la position du clinicien (...) dans sa double position dans le transfert et le contretransfert. L’article montre par ailleurs en quoi le virtuel à travers la tablette peut devenir un espace de jeu et de créativité au sens de Winnicott et entretenir l’illusion de la non-séparation. Il peut devenir un espace de besoin, qui peut faire barrage à une désillusion nécessaire et repousser les véritables retrouvailles du couple. (shrink)

An economic man, i.e., the leading role in economic ethics, has been deeply investigated in our study considering a human being’s economic behavior and the hypotheses for an economic man in traditional economics based on M. Weber’s and S. N. Bulgakov’s Christian economic man. Among various channels to study business ethics and economic ethics, we chose the definition of an economic man given by Weber and Bulgakov to review a hypothesis about a rational economic man in economics and discussed L. (...) von Mises’s and A. Sen’s contentions for an economic man’s substantive freedom and innermost being. The issue deserved to be further investigated by scholars who concern business ethics and economic ethics consists in reconciling egotism and altruism commonly embedded in an economic man’s heart and boosting more altruistic economic men. (shrink)

Cet article a pour but d’envisager la philosophie d’Eric Weil sous l’angle du rapport intrinsèque entre la catégorie du Sens et le concept de reprise, lesquels sont présents dans tout le corpus philosophique de Weil. L’article présente aussi le concept de reprise en tant qu’élément théorique qui permet l’ouverture du système weilien, ainsi qu’une forme privilégiée d’application de la catégorie du Sens. Philosophie, Sens et reprise sont ainsi envisagés en tant que termes enchevêtrés qui, ensemble, permettent la compréhension de l’histoire (...) humaine en tant que sensée. (shrink)

本书收录了:柯小刚《年龄的临界》、黄敏《临界的思想》、方向红《试论在场的三个现象学向度》、王凌云《论起誓:一个现象学的描述》等文章。.

Ben shu jie shao le gong zi zhen, wei yuan, yan fu, kang you wei, tan si tong, liang qi chao, chen tian hua, zhang bing lin deng wan qing si xiang jia de zhe xue si xiang.

And in this book the distinguished scholar Amartya Sen offers a powerful critique of the theory of social justice that, in its grip on social and political ...

Amartya Sen; XII*—Plural Utility, Proceedings of the Aristotelian Society, Volume 81, Issue 1, 1 June 1981, Pages 193–216, https://doi.org/10.1093/aristotelian/.

In 1918, Toru Haneda of Tokyo Imperial University published a brief article introducing the Tomioka manuscript as an ancient Chinese Christian (Tang Jingjiao) text titled ‘Yishen Lun 一神論 [Discourse on God]’. He noted that it originated from the Dunhuang Mogao Grotto and was acquired by Tomioka Kenzo through a bookseller in 1917. In subsequent publications, Haneda dated the manuscript to 641 CE and published the complete text. In 1930s, P.Y. Saeki translated the text into English and affirmed the manuscript’s authenticity. (...) In his 2000 and 2005 articles, Lin Wushu raised questions about the manuscript’s authenticity, doubts that Rong Xinjiang echoed in a 2014 book chapter. Rong further recommended that the Tomioka manuscript be excluded from the Jingjiao corpus. These articles launched the authenticity doubt on the Tomioka manuscript and have since become central to the discussion of this issue. This article applies James L. Kinneavy’s discourse theory to analyse the nature and robustness of Lin and Rong’s arguments. While confirming or denying the authenticity of the manuscript is outside the scope of this article, it aims to shed light on the issues as raised and argued within Ling and Rong’s articles. The analysis concludes that Lin’s approach is primarily exploratory, but it lacks strong initial probabilities to advance the discourse to a more formal (or scientific) level. On the other hand, Rong attempted a scientific approach using deductive reasoning; but even if the facts he used are valid, they do not logically support the conclusion that the Tomioka manuscript is a forged ‘Aluoben document’. Furthermore, the article underscores the fact that the concept of ‘forging an Aluoben document’ is inherently problematic, as the notion of an ‘Aluoben document’ did not exist at the time of the alleged forgery. Contribution: The Tomioka manuscript, praised in Jingjiao scholarship for its originality and theological breadth and depth, and comprising half of the entire Jingjiao corpus, faces dismissal because of authenticity doubts. This article argues that the case for forgery is neither well-established nor proven, making the proposal for exclusion premature. (shrink)

This book develops some of the most important themes of Sen's works over the last decade. He argues in a rich and subtle approach that we should be concerned with people's capabilities rather than their resources or welfare.

Sen’s essay concerns the existence of extensive hunger amidst unprecedented global prosperity in the contemporary world, but he argues that the problem would be decisively solvable if our response were no longer shaped by Malthusian pessimism. Effective famine prevention does not turn on food supply per head and the automatic mechanism of the market: there can be plenty of food while large sections of the population lack the means to obtain it. Effective famine prevention thus requires “entitlements.” Economically, governments can (...) and should provide public employment programs so that those threatened by famine can be empowered to command food. Politically, democratic participation and a free press can work to ensure government accountability for famine prevention. The choice that Sen urges, however, is not for the state over the market—the experience of the Indian state of Kerala demonstrates that a voluntaristic approach can work as well or better than China’s compulsory “one child policy” in limiting the rapid population growth that contributes to world hunger. Rather, a reasoned solution to the problem of hunger must acknowledge the complementary importance of both well-functioning markets and open and democratic public action. (shrink)

First published in 1973, this book presents a systematic treatment of the conceptual framework as well as the practical problems of measurement of inequality. Alternative approaches are evaluated in terms of their philosophical assumptions, economic content, and statistical requirements. In a new introduction, Amartya Sen, jointly with James Foster, critically surveys the literature that followed the r s1ication of this book, and also evaluates the main analytical issues in the appraisal of economic inequality and poverty.

This is the text of The Lindley Lecture for 1992, given by Amartya Sen, an Indian philosopher.

This chapter presents a philosophical discussion centered around the question, “Has Aurobindo refuted _Māyāvāda_?” which was addressed during a symposium convened by the Indian Institute of Philosophy at Amalner in 1950. This is a significant event in the recent history of Indian philosophy because of its explicit acknowledgment of the pervasive influence of Sri Aurobindo's thought on Indian philosophy in the colonial period, an instance of the regular but often unacknowledged interaction between academic philosophers in India and those who pursued (...) philosophy in public or religious contexts. Those who exchanged views on the question of whether Aurobindo has refuted _Māyāvāda_ were Indra Sen, N. A. Nikam, Haridas Chaudhuri, and G. R. Malkani. In particular, they explored the relation between _Līlāvada_ and _Māyāvāda_, that is, between Aurobindo's realistic challenge to the traditional doctrine of the illusory nature of the world due to Śankara. (shrink)

Esta obra contribuye al homenaje que la Universitat de València rindió al profesor Amartya Kumar Sen con motivo de su investidura como Doctor Honoris Causa. La cuidada selección de artículos preparada por el profesor Casas Pardo, precedida de un estudio introductorio sobre su obra, recoge las aportaciones más importantes, originales y creativas del Dr. Sen a la economía, la ética y al pensamiento social en general.

Description: Knowledge, Truth and Realism is a collection of essays written by Pranab Kumar Sen over a period of ten years (from 1989 to 1998). The essays deal mainly with issues in Philosophy of Language and Theory of Knowledge from the standpoint of analytical philosophy. They bring forth Sen's realist philosophical position and his attempt to weave together specific questions concerning meaning, reference, truth, knowledge and objectivity in this realistic framework. By responding to and by making use of the ideas (...) of Philosophers like, Gottlob Frege, Ludwig Wittgenstein, W.V. Quine, Donald Davidson, Peter Strawson, H.P. Grice, Michael Dummett, John McDowell, Sen develops his distinctive theory of meaning and understanding along with his theory of knowledge/knowing. In doing so he also addresses the larger issue regarding the nature of philosophical analysis. The essays are a testimony to the painstaking and lifelong engagement of the Philosopher with some of the central and contemporary debates in analytical philosophy. (shrink)

Este artículo trata de las comparaciones ordinales de desigualdad de bienestar y su uso en los juicios de bienestar social, especialmente en el contexto del "principio de diferencia" de Rawls. En la sección 1 se desarrolla el concepto de comparaciones de desigualdad ordinales y se presenta un teorema sobre las comparaciones de desigualdad de bienestar para problemas de distribución. La sección 2 se dedicaa la discusión de Harsanyi (1955) de que la preocupación por reducir las desigualdades de bienestar entre las (...) personas no debe interferir en los juicios de bienestar social. En la sección 3 se presenta una derivación axiomática de la regla lexicográfica maximin de Rawls; ésta se relaciona directamente con los resultados establecidos por Hammond (1975), d'Aspremont y Gevers (1975), y Strasnick (1975). En la última sección se examinan los axiomas usados y se analizan algunos axiomas alternativos con la intención de llegar a una evaluación crítica del enfoque de Rawls de los juicios sobre el bienestar social. (shrink)

In ‘Equity and Marxist Buddhism’, Hung Tzu-Wei invokes the Marxist Buddhist tradition that emerged in Taiwan in the 1920s to reconsider some of the key issues surrounding contemporary debates concerning ‘equity’. While accepting many of his points, this paper challenges Hung’s conception of a (Marxist) Buddhist ‘altruism of equity’ and his subsequent correlation between such and the virtue ethics tradition—'where a moral agent’s capacity to carry out moral actions is the core’. It does so by invoking an alternative ‘radical Buddhist’ (...) tradition, one that emerged in Japan in the early 20th century (predating, in fact, similar movements in East Asia) and is best exemplified in the work of Seno’o Girō (1889­–1961), founder of the Youth League for Revitalizing Buddhism (Shinkō Bukkyō Seinen Dōmei) whose understanding of ‘radical Buddhism’ borrowed not simply from Marxism but also from anarchist traditions. This alternative form of radical Buddhism provides, I argue, a more robust critique of both the state and capitalism, while retaining a focus on the interdependent arising of suffering and its release. More specifically, I employ this alternative framework to critique an understanding of ‘equity’ that slides too easily into liberal—and even neoliberal—conceptions of identity and justice. Finally, utilizing the work of Dōgen, the Critical Buddhists, and Amartya Sen, I argue that the very term ‘equity’ creates confusion and should be dropped in favor of more nuanced understanding of ‘equality’—one informed by Marxist, anarchist, and (radical) Buddhist traditions of thought and practice. (shrink)

Although Mao Tse-tung opposes "honoring Confucius and reading the classics" and "promoting the old rites [li] and teaching the old thought," he admits that "during the long period of Chinese feudal society, a brilliant ancient culture was created" and that the valuable cultural legacy "stretching from Confucius to Sun Yat-sen" must be accepted with a critical spirit. In private conversation, Mao's appraisal of Confucius has never been one of complete dismissal. The fact that a skillful opportunist like Kuo Mo-jo dares (...) to maintain a point of view that supports Confucius over Mo Tzu and that Yang Jung-kuo, Kuan Feng, Lin Chin-shih, and Ch'e Tai's radical anti-Confucianism has not gone to the point of a total repudiation obviously has some connection with Mao's own attitude. (shrink)

Yen Fu was one of the four representatives who looked to the West for truth before the birth of the Chinese Communist Party. Our research on his life and work is still insufficient. Needless to say, both Yen Fu and Lin Shu were known as famous translators in pre-Liberation days. But Lin Shu cannot be equated with Yen Fu, insofar as their ideological and academic achievements and their contributions to modern China are concerned. From the post-Liberation days to the eve (...) of the Great Cultural Revolution, research works on Yen Fu remained scanty and he was seldom mentioned in articles on the advanced models among modern Chinese thinkers. More articles on Yen Fu appeared during the Criticize-Lin, Criticize-Confucius Campaign because Yen Fu had been mentioned by Chairman Mao. But the "Gang of Four" openly defied Chairman Mao's explicit direction by tampering with modern Chinese history, fabricating the struggle between the Confucians and the Legalists and describing Yen Fu as a Legalist. Chairman Mao pointed out: "Before the May Fourth movement, the struggle on the Chinese cultural front was one between the new bourgeois culture and the old feudal culture, and the antagonisms between modern schools and imperial examinations, between the new learning and the old learning and between Western thought and Chinese thought were all of the same nature." But, in the articles by Liang Hsiao and Lo Ssu-ting, all this has been described as the struggle between Legalists and Confucians and between Legalism and Confucianism. Thus, Chang Tai-yen, not Sun Yat-sen, is regarded as a bourgeois revolutionary and "Legalist." Yen Fu, not the "Confucian" K'ang Yu-wei, is treated as a representative of the bourgeois Reformists. This attitude has caused serious theoretical, ideological and academic chaos. We should do away with the chaos, conduct a thorough criticism of the "Gang of Four" and push forward our academic research work in accordance with the principle of "letting a hundred schools of thought contend.". (shrink)

Le point de départ de ces considérations sur la personnalité du criminel, c'est la constatation que le droit criminel en tant qu'un ensemble de normes (quel que puisse être leur base éthique), n'est pas à même de résoudre convenablement toute une série de problèmes ayant trait à la responsabilité de l'auteur du crime. Le droit criminel a besoin du concours de différentes disciplines parmi lesquelles il importe de souligner la psychologie criminelle. Avant de s'être imposée, la psychologie criminelle a dû (...) combattre la fréno- logie (Gall) ainsi que l'interprétation somatologico-criminelle de la personne du criminel, interprétation appliquée par l'école italienne d'anthropologie criminelle (Lombroso et nombre de ses partisans). La conception du criminel né a lait faillite, mais elle a joué un rôle en lin de compte positif: c'est grâce à elle qu'on s'est mis à tenir davantage compte de la personne du criminel en tant qu'homme vivant, soumis à toutes les lois physiques et psychiques de l'homme, à tenir davantage compte de cette personne qui n'agit pas toujours comme homo sapiens, mais dont le comportement contraire aux prescriptions du droit criminel, n'est parfois que le résultat d'un concours de circonstances et de situations.L'auteur étudie ensuite les types criminels du point de vue de l'analyse psychologique. En ce qui concerne les deux types principaux (criminel occasionnel, criminel par inclination), il attire l'attention sur le fait que ces deux types ne sauraient être considérés comme pures. Dans chaque cas, il doit y avoir des stimulants extérieurs et une disposition psychique. Une fois domine l'élément extérieur, une autre fois prévaut l'inclination et c'est en fonction de ces prédominances que se constitue un type criminel ou l'autre.Dans le chapitre concernant la caractérologie criminelle, l'auteur insiste sur le rôle très important que jouent dans la genèse du crime les traits du caractère de son auteur et les dispositions affectives qui les conditionnent. C'est pourquoi il est important de compléter l'analyse du „contenu'' de la personnalité du criminel par la prise en considération des affections ayant accompagné l'accomplissement du crime ainsi que leurs rapports mutuels. Ceci permet justement d’apprécier cette personnalité non seulement du point de vue physiologique et psychologique, mais encore du point de vue de la liaison étroite oui existe entre les sentiments et les mobiles du comportement; on dégage ainsi l'aspect moral de la personnalité en question.Après avoir analysé les éléments de base de la personnalité criminelle, l'auteur présente tout en respectant le point de vue de psychologie différentielle — la personnalité du criminel; femme, mineur et vieillard. Pour ce qui est de la femme, l'auteur envisage sa part dans la délinquance (à peu près cinq fois plus petite que celle de l'homme) de même que la délinquance spécifiquement féminine. Quant au mineur, l'auteur insiste sur la nécessité de l'élever et de le corriger au lieu de le punir, à moins cru'il ne s'agisse de sujets particulièrement méchants et corrompus. Ceux-ci doivent être traités avec la plus grande sévérité. En ce qui concerne le vieillard (il s'agit ici de la vieillesse physiologique), il est objet d'une appréciation psychologique, morale et juridique le plus souvent fort négative. La perversité sexuelle est chez lui un phénomène fréquent. L'égoïsme du vieillard va souvent augmentant ce qui — le sens moral diminué aidant — le conduit au crime (usure, escroquerie, faux témoignage, et même homicide, le plus souvent à l’aide du poison).Pour compléter l'image de la personnalité criminelle, l'auteur analyse, dans le dernier chapitre de l'article, les traits caractéristiques de certains criminels (voleurs, bandits, escrocs de toute sorte: faussaires, usuriers, tricheurs; délinquants sexuels, assassins, criminels politiques). (shrink)

Yen Fu was one of the four representatives who looked to the West for truth before the birth of the Chinese Communist Party. Our research on his life and work is still insufficient. Needless to say, both Yen Fu and Lin Shu were known as famous translators in pre-Liberation days. But Lin Shu cannot be equated with Yen Fu, insofar as their ideological and academic achievements and their contributions to modern China are concerned. From the post-Liberation days to the eve (...) of the Great Cultural Revolution, research works on Yen Fu remained scanty and he was seldom mentioned in articles on the advanced models among modern Chinese thinkers. More articles on Yen Fu appeared during the Criticize-Lin, Criticize-Confucius Campaign because Yen Fu had been mentioned by Chairman Mao. But the "Gang of Four" openly defied Chairman Mao's explicit direction by tampering with modern Chinese history, fabricating the struggle between the Confucians and the Legalists and describing Yen Fu as a Legalist. Chairman Mao pointed out: "Before the May Fourth movement, the struggle on the Chinese cultural front was one between the new bourgeois culture and the old feudal culture, and the antagonisms between modern schools and imperial examinations, between the new learning and the old learning and between Western thought and Chinese thought were all of the same nature." But, in the articles by Liang Hsiao and Lo Ssu-ting, all this has been described as the struggle between Legalists and Confucians and between Legalism and Confucianism. Thus, Chang Tai-yen, not Sun Yat-sen, is regarded as a bourgeois revolutionary and "Legalist." Yen Fu, not the "Confucian" K'ang Yu-wei, is treated as a representative of the bourgeois Reformists. This attitude has caused serious theoretical, ideological and academic chaos. We should do away with the chaos, conduct a thorough criticism of the "Gang of Four" and push forward our academic research work in accordance with the principle of "letting a hundred schools of thought contend.". (shrink)

The paper examines problems for rationality and morality arising out of prisoners' dilemma. Section I criticizes a k sen's attempt to elimate, By variations of preference patterns, The clash between individual rationality and individual or social optimality. Section ii rejects sen's account of morality as a moral ordering of preferences over outcomes, Because it fails to resolve the conflict raised by prisoners' dilemma between individual and social optimality and creates a new conflict between rationality and individual optimality. Section iii sketches (...) accounts of morality and rationality which can avoid these problems. An appendix further explains the distinctions between four kinds of preferences introduced in the paper itself. (shrink)

volume 1. Zi zhuan ; Zhe xue si xiang shi juan -- volumes 2-4. Zhe xue si xiang shi juan -- volume 5. Yu yan li shi xue juan -- volume 6. Yu yan li shi xue juan ; Min su xue yu wen xue juan -- volume 7. Min su xue yu wen xue juan ; Mu lu wen xian xue juan -- volume 8. Mu lu wen xian xue juan ; Sui bi xin zha juan.

The concept of Generative Artificial Intelligence (GenAI) is ubiquitous in the public and semi-technical domain, yet rarely defined precisely. We clarify main concepts that are usually discussed in connection to GenAI and argue that one ought to distinguish between the technical and the public discourse. In order to show its complex development and associated conceptual ambiguities, we offer a historical-systematic reconstruction of GenAI and explicitly discuss two exemplary cases: the generative status of the Large Language Model BERT and the differences (...) between protein structure predictions from AlphaFold 2 and 3. Our analysis shows that there is no unique and unambiguous definition of GenAI based on a purely technical account of the term. Following this conclusion, we argue that the public discourse is not simply a less complex way of speaking, but instead transcends its technical basis. As a means to structure this newly emerging discussion landscape we introduce a non-exhaustive list of four central aspects of GenAI: (multi-)modality, interaction, flexibility, and productivity. These dimensions constitute a first step towards defining GenAI beyond its technical basis. (shrink)

Each technology advances at its own pace, often indifferent to theoretical and philosophical-scientific conceptualizations. In the case of technologies like artificial intelligence (AI), and especially generative AI (GenAI), developments are so rapid that conceptual and epistemological reflections struggle to keep up, even at the level of basic definitions. Yet these definitions carry significant non-theoretical implications, including social, legal, and policy-related consequences. In this paper, I offer some reflections on the definition of GenAI proposed by Ronge et al. (2025), using it (...) as an opportunity to highlight the most relevant aspects of the ongoing debate sparked by these new AI systems. In doing so, we will seek to explore the implications of generative AI systems in the context of human interaction, particularly in light of their role as active supports rather than passive tools. This shift, coupled with the increasingly anthropomorphic perception of their capabilities, sets GenAI systems apart from any previous technologies, not only in terms of technical features but also in how they are perceived by everyday users. (shrink)