分: 哲学与时代精神、现代自然科学与辩证唯物主义、马克思主义哲学与宗教等9个专题。.

1 juan, lun Zhong xi zhe xue jing shen -- 2 juan, ru xue yu xin ru xue -- 3 juan, lun li yu guan li -- 4 juan, ben ti quan shi xue.

In The Primary Way, the distinguished scholar of Chinese philosophy Chung-ying Cheng synthesizes his lifetime of work on the Yijing, also known as the I Ching or Book of Changes--Back cover.

Contemporary Chinese Philosophy features discussion of sixteen major twentieth-century Chinese philosophers. Leading scholars in the field describe and critically assess the works of these significant figures. Critically assesses the work of major comtemporary Chinese philosophers that have rarely been discussed in English. Features essays by leading scholars in the field. Includes a glossary of Chinese characters and definitions.

This book is based on my doctoral dissertation written at Harvard University in the year of 1963. My interest in Peirce was inspired by Professor D. C. Williams and that in Lewis by Professor Roderick Firth. To both of them lowe a great deal, not only in my study of Peirce and Lewis, but in my general approach toward the problems of knowledge and reality. Specifically, I wish to acknowledge Professor Williams for his patient and careful criticisms of the original (...) manuscripts of this book. I also wish to thank Professor Firth and Professor Israel Scheffler for their many suggestive comments regarding my discussions of induc tion. However, any error in this study of Peirce and Lewis is completely due to myself. Chung-ying Cheng Honolulu, Hawaii March,1967 TABLE OF CONTENTS PREFACE V SUMMARY IX CHAPTER I: Introduction I I. Problem of Justifying Induction and Proposal for Its Dissolution I 2. Two Types of Recent Arguments for the Validity of Induction 3 Arguments from Paradigm Cases and Uses of Words 4 3. (shrink)

The essence of education is a fundamental issue in education, and the question it needs to answer is “what is education?”. The answers of educators to this question directly influence their answers to other educational questions. All educational scholars have one way or the other difference in their views on the specific problems of education, the basic reason of which is that they hold different views on the nature of education. The question on the value of education is actually the (...) question of “what is the use of education”, and the temptation to clarify the significance of educational activities to individuals, society, countries, human beings and other relevant stakeholders. (shrink)

After the Qin dynasty, Confucian ethics slowly became rooted in the lives of the general populace. Not only did Confucian ethics become the standard for family, social, and national ethics for the average Chinese, it even influenced the Chinese outlook on life and world view. Zhang Zai's Xi ming and Zhu Zi's Ren shuo are the most explicit explanations of the Confucian outlook on life and world view.1 Modern scholars have found that Confucian ethics interrelate and influence many special characteristics (...) of traditional Chinese society. Since ancient times China has been a family clan society. After the Qin and Han dynasties China was governed under political systems and established on an economy of agriculture. The social, political, and economic systems and the environment were all tightly woven together with Confucian ethics. From either of the three systems or from all of them, one could clearly see the locus of the development of Confucian ethics and the effects of its interrelations. On the other hand, I could also use Confucian ethics to explain the phenomenon of the formation of traditional or modern Chinese society, politics, and economics. What is worth paying attention to is that Confucian ethics has formed a "holistic system"2 with a political philosophy, an ideology of the nature of the mind, a world view, and ontology. The effect that this has had on every aspect of Chinese society is also holistic. If all aspects of Chinese society are holistic, then naturally I could also explain Confucian ideology with a view of holism. (shrink)

The Journal of Chinese Philosophy initiates this volume on the origins of philosophy and their relations in philosophical languages, be it Chinese or Greek or European as not merely derived from the Greek. Given this understanding we see how a philosophical issue could be discussed significantly from both the European-Western position and the Chinese perspective. Each position and perspective embodies a different historicity and viewpoint as experienced in the vision and pursuit of reality and humanity. The contrast between the European (...) and Chinese traditions of philosophy is impressive and yet mutually stimulating as shown in the works of Heidegger and post-Heideggerian authors. The authors of this book illustrate how the European-Western and Chinese approaches could be complementary and yet together could be philosophically insight-productive. (shrink)

In Chinese tradition Confucianism has been always both a philosophy of moral self-cultivation for the human individual and an ideological guide for political institutional policy and governmental action. After the May 4th Movement of 1919 (WusiYundong ), Confucianism lost much of its moral appeal and political authority and entered a kind of limbo, bearing blame for the backwardness and weakening of China. Now that China has asserted its political rights among world nations, it seems natural to ask whether Confucianism as (...) a philosophy has a modern or even postmodern role to play for building modern China and for enlightening the world. This question is even more meaningful in light of the fact that there is a genuine need felt in China for a return to its Confucian heritage and vision for purposes of sustaining societal harmonization and reconstructing cultural identity in the modern world. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:@ @ Notes and Dlscussaons A NOTE ON CHARLES PEIRCE'S THEORY OF INDUCTION By "Peirce's theory of induction," I refer to a system or collection of ideas which Peirce formulated about the nature and validity of inductive inference or inductive reasoning. This system or collection of ideas covers Peirce's writings from 1867 to 1905.1 During this period of his long philosophical career from 1857 to 1914, Peirce wrote his (...) most important papers on the logic of science and probability. ~ These papers, though only a minor portion of Peirce's philosophical works, constitute a self-explanatory unit of study, simply because they deal with one single subject: the validity of synthetic inference. In the year 1867, Peirce wrote his paper "On the Natural Classification of Arguments," which provides a natural introduction to his treatment of inference and its validity in syllogistic terms and to his trichotomy of inference into deduction, induction, and hypothesis. Through the year 1877 to 1878, Peirce wrote a series of papers on "Illustrations of the Logic of Science." Beside the well-known "The Fixation of Belief" and "How to Make our Ideas Clear," there are four other important but comparatively little discussed papers which are essentially concerned with the logic of science and probability. They are in the following order: "Doctrine of Chances" (with corrections, 1893 and notes, 1910), "The Probability of Induction" (with corrections, 1893), "Deduction, Induction, and Hypothesis" (with corrections, 1893), and "The Order of Nature." In these papers, Peirce laid out his rationale for the validity of ampliative or synthetic inference and indicated a justification of induction in terms of probability. He also made explicit his conception of probabilty in terms of empirical frequency. But very often his ideas concerning the validity of synthetic inference appear disconnected and do not fit into a consistent, not to say wellorganized, whole. It was not until 1883 that Peirce wrote a comparatively systematic treatise on his general theory concerning the validity of ampliative or synthetic inference. This is his "A Theory of Probable inference," in which we find Peirce's statement of what a probable inference is and his argument that inductive inference is valid on account of its being a probable inference. After the year 1883, Peirce's philosophical writings appear to bear little upon his earlier problems in logic of science and probubility. But here and there we find a variety of topics under which Peirce touched the problem of justifying kinds of inference. One significant feature among these is Peirce's recurrent distinction between kinds of induction, a distinction which he had never made in his earlier writings. The distinction is between a "crude induction" (or "pooh-pooh" argument ), a "quantitative induction," and a "qualitative induction." This distinc1See the "Chronological Listing of Peirce's Papers Directly Bearing upon Induction and Probability" in the appendix. 2The earfiest of his papers which we have is dated 1857,and his philosophical activity continued until his death in 1914. [361] 362 HISTORY OF PHILOSOPHY tion is found in the following three short papers: "Three Kinds of Induction" (from "The Logic of Drawing History from Ancient Documents," 1901), "Kinds of Induction" (1903), and "The Varieties and Validity of Induction," (c. 1905). What Peiree calls a "crude induction" is an inference which concludes a universal generalization from what has been found in common in a group of instances. It is induction by simple enumeration. A quantitative induction is an inference from our knowledge of a statistical proportion of individual things having a certain character in a given sample to a conclusion regarding that in the population, from which the sample is chosen. ~ A qualitative induction, on the other hand, is a method of ascertaining factual truths by postulating hypotheses and confirming them on the basis of relevant evidences. That all these three forms of inference are considered induction by Peirce is due to the fact that they do not usually have the form of deduction, and they usually give rise to generalizations which are not deductively warranted by their premises. They differ, nevertheless, because they have different bases for generalizations and their generalizations have different contents. 4 In the light of Peirce's distinction between these three forms... (shrink)

T he nine papers of this Supplement on these significant issues and important ideas are closely accentuated and critically discussed by well-established specialists, philosophers and historians, from various relevant disciplines of study.

Advances our understanding of the the Yijing (also known as the I Ching) by comparing and contrasting it to Western philosophy.

China is the world’s largest market for solar water heating systems, installing 13 million square meters of new systems in 2004, mostly in large cities. Municipal authorities, however, are sensitive to quality and visual impact issues created by this technology deployment. Therefore, there is currently a trend toward developing building integrated systems as well as upgrading building codes, establishing testing and certification programs, and educating building architects and developers. The use of photovoltaics for urban and grid-connected applications has lagged behind (...) the solar water-heating market; however, in 2003, a 1 MW photovoltaic-rooftop system was constructed in Shenzhen in southern China and several demonstration building integrated systems have since been installed. There is also an emerging interest in photovoltaics for distributed generation and grid support in China. Trends and requirements for developing solar urban applications in China will be presented in this article. (shrink)

The outward and extensionary application and expansion of the wuxing (Five Elements) idea generated many correspondent systems that have the Five Elements as their fundamental criterion, such as the systems (or ideas) of wuse (Five Colors), wuqi (Five Breaths), wuyin (Five Tones), wushi (Five Segments of Time), wufang (Five Directions), and wuwei (Five Tastes). Later this further developed beyond the realm of general natural phenomena and entered into the human physical or physiological realm, as in the case of including and (...) involving physical organs and psychological states, such as the theories about wuzhang (Five Internal Organs), wuti (Five Extremities or Limbs), wuqiao (Five Orifices), wurong (Five Effervescent Manifestations), and wuzhi (Five Wills). These became the foundation categories of Chinese physiology and medicine. What is noteworthy is that these systems, insofar as they are correspondent and relative, are based on the fundamental criterion of the characteristics of the original Five Elements. When people began to comprehend through the characteristics of these Five Elements the objects in corresponding systems and use these to confer on those objects related significances, they began to assign to the original Five Elements system a metaphorical function, a function of explaining and accounting for meanings, and to identify or manifest qualities and essences. For example, in the Five Elements, the element of wood was assigned connections with the color black, the taste of sourness, the organ of the liver, the physiological quality of sinew or tendon, and the limb of talons. This was because it was conceived that the color black, the taste of sourness, the liver, the tendon, and the talon all possessed the nature, or quality, of wood. (shrink)

Marxist philosophy of education plays a key role in contemporary education in China, serving as an important theoretical foundation for reforms. With a history of more than one hundred years in China, Marxist philosophy of education has gone through three major historical stages: emergence (before 1949), localization (from 1949 to 1979), and new development (after 1979). Looking back and reflecting on the exploration of Marxist philosophy of education in China, it can be found that the following problems still remain to (...) be solved: first, the dogmatic tendency of Marxism still needs to be avoided; second, the study of the original classics of Marxism is not enough; third, there is no adequate response to major practical problems in education; and fourth, there is no adequate interdisciplinary and international academic exchange. (shrink)

¿This splendid volume is a fitting tribute to the remarkable range of rich and revealing contributions Professor Cheng Chung-ying has made to our understanding of Chinese and comparative philosophy and constructive philosophy from a global perspective.¿ ¿Philip J. Ivanhoe, City University of Hong Kong.

The Mental Health Literacy Scale is the most widely used and strong theory-based measurement tool to gain an understanding of mental health knowledge and ability. This study aimed to test the psychometric properties of the Chinese version of the Mental Health Literacy Scale and to document the norm and its influential factors of mental health literacy among nurses. The MHLS was translated following Brislin’s translation model and tested with a sample of 872 clinical registered nurses. The Jefferson Scale of Empathy-Health (...) Professionals, Patient Health Questionnaire-2, and Generalized Anxiety Disorder-2 were administered to assess convergent validity. The minimum average partial test, parallel analysis and confirmatory factor analysis supported 4 first-order 2 second-order structure. The 4 factors were named “knowledge of mental disorder,” “ability to seek information and help,” “recognition of mental disorder,” and “acceptance of patients with mental illness,” with factor 1-3 were summarized into MHLS-Core and factor 4 as MHLS-SA. The MHLS-C was moderately negatively correlated with the PHQ-2 and GAD-2 and highly positively correlated with JSE-HP. The Cronbach’s α was 0.85 for the overall scale and 0.89 and 0.93 for two subscales. The test-retest reliability was good, with intraclass correlation coefficients of 0.80 for the whole scale, and 0.79 and 0.94 for two subscales. As an approximately normal distribution, the 50th percentile for the MHLS-C was 99, with 50th percentiles of 74 and 20 for MHLS-Core and MHLS-SA. Higher position, higher professional credentials, higher hospital hierarchy, other specialist hospital, psychiatric hospital and unmarried status were positive predictors. The 29-item MHLS-C, with two subscales of MHLS-Core and MHLE-SA, is a stable and validated tool to measure mental health literacy. MHLS-Core could be used independently to measure the core content of mental health literacy. It may be applicable for Chinese health professionals, but need further validation among the general public. MHL curriculum and a targeted culturally appropriate program for acceptance for health professionals, especially for those in general hospitals and with less working tenure, may be recommended. (shrink)

Tu Wei-ming is the foremost exponent of Confucian thought in the United States today. Over the last two decades he has been developing a creative scholarly interpretation of Confucian humanism as a living tradition. The result is a work of interpretive brilliance that revitalizes Confucian thought, making it a legitimate concern of contemporary philosophical reflections.