In the field of biosemiotics in our time, Ferdinand de Saussure's theory of semiology has been dismissed for its glottocentric, anthropocentric, and dyadic characteristics and as such unsuitable for the said field. Such accusation is symptomatic of an extremely narrow view of Saussure, which ignores the efforts he made in tackling problems concerning the unification of biology and semiotics . A broader view of Saussure, emerging from the newly-discovered orangery manuscripts along with his thought-provoking course lectures, reveals that his epistemology (...) is actually grounded in evolutionary differences and the concept of uniformitarianism. In order to demonstrate the value of his ideas, this paper proceeds through five sections. To begin with, the understandings and misunderstandings of key terms are summarized while seeking to reconcile arbitrary and relatively arbitrary modes of consciousness within the network of differences that Saussure proposes in his manuscripts. My study points out how such a network blurs disciplinary or systematic boundaries between language and non-verbal systems and how it might serve as a framework for appreciating true analogies between natural sciences and the science of language. The paradox of analogy, torn between the synchronic and diachronic schemes of time, is discussed. This unravels several strings that have made the functioning of analogy into such a delicate point in Saussure's theory of evolution. The concept of état de langue is made comprehensive in relation to appropriations of Darwinian model and Neo-Darwinian ideas. Saussure's model of evolution explicates the phenomenon of symbiogenesis, which is non-linear, non-adaptive, non-restrictive as regards localities, yet claims certain truths about nature and culture. Finally, my study draws attention to the implications of conceptualizing non-linear evolution within and across systems. There are indeed disparities between Saussure's epistemology and that of biosemiotics: nineteenth-century confused epistemology reoccurred within biosemiotics in its early phase. (shrink)

Name der Zeitschrift: Semiotica Jahrgang: 2017 Heft: 215 Seiten: 325-339.

Name der Zeitschrift: Semiotica Jahrgang: 2014 Heft: 202 Seiten: 439-458.

Jakob von Uexküll’s problematic is manifested in his paradoxical portraiture of form within the plan of nature: the one a sensual schema and the other a transsensual ideal form. At first sight, Uexküll’s belief in the Platonic and the Reformational notions of the immobile becoming of form seems to be a resignation from the heated debates among his contemporary materialists, vitalists, dynamists, and evolutionists. However, in terms of the Kantian subjective teleology, Uexküll’s appropriation of the ancient philosophy reinstates the invisible, (...) static, but repetitive cycle as his regulating principle in the observation of the activity of animals. This regulating principle distinguishes itself from the rule of resemblance established by the appearances and fossil remains of animals, which is linear, incomplete, and digressive. In the light of Michel Foucault, the transition from the visible to the invisible recoups the study of nature from the living beings (les êtres vivants) to the life itself (la vie), from natural philosophy to biology. My study suggests that we recast Uexküll’s sign theory from his observations on the crux that models and triggers an animal to action in its Umwelt. Bracketing Uexküll’s transcendental configuration of form and image, we still find that schema, in itssensual and functional context, evolves from a reflection of the objects to a summary of their features plus an ignorance of their proper names. Uexküll's erasure of proper names (in different languages) that directs our attention to the presentation in its pure form (Gestalt) not only constitutes an important step in epistemology, but also in a life science that meticulously delves into the genotypes. (shrink)

The notion of the third culture forms the background of the study that seeks to unify humanistic and scientific approaches for a better appreciation of nature, culture, and the arts. This study draws on the kind of emotion and attitude that we may intuit and act out soon after noticing another individual demanding our help in nature and culture. Such feelings as sympathy and empathy, uncertainty and ambiguity, are perceived to be extremely useful in the context of strategy formation and (...) action taking. These preverbal traits that are already more or less encoded in our body and mind may enable us to devise rewarding strategies emerging from the deep inside when we are coping with strange oddities in nature and culture. Such operation is seen on the one hand to save our biologically valuable time in terms of thinking and imagining, and on the other, to achieve brilliant interpretations of various art and life forms. This study reveals that we are estimated to come up with: cogent and digestible propositions; sharpened perceptions and refined tastes; widened horizons of emulating and appreciating types of art and artifice. On top of polishing our own skills and swiftness of inventing strategies, we may also expect to forge encouraging and endearing partnerships between diverse life forms and us. All in all, this study develops the semio-aesthetic idea that we serve the community by way of developing balanced and intriguing viewpoints that may inspire individuals to regain linkages with beings and forms appearing unpleasant or unconvincing at first sight. (shrink)

Laozi zhe xue -- Zhuangzi zhe xue za lun -- Xian Qin zhu zi yan jiu wen xian mu lu.

皮锡瑞, 晚期著名学者, 经学家.其主张解经不应"护党妒真".皮氏为各家公认的晚清经学大师.皮氏为学不主一家, 多持平允之论, 著述宏富.本书收入皮锡瑞代表性经学著作"经学历史", "经学通论", "经学家法讲义"以及其所作序跋19种.

According to the Body‐Specificity Hypothesis (BSH), people implicitly associate positive ideas with the side of space on which they are able to act more fluently with their dominant hand. Though this hypothesis has been rigorously tested across a variety of populations and tasks, the studies thus far have only been conducted in linguistic and cultural communities which favor the right over the left. Here, we tested the effect of handedness on implicit space‐valence mappings in Tibetan practitioners of Bön who show (...) a strong religious preference for the left, in comparison to an English group. Results showed that Bön right‐handers tended to implicitly associate positive valence more strongly with their dominant side of space despite strong explicit associations between the left and goodness in their religion. This pattern of results found in Bön participants was indistinguishable from that found in English speakers. The findings of the present study support the BSH, demonstrating that space‐valence mappings in people's minds are shaped by their bodily experience, which appears to be independent of space‐valence mappings enshrined in cultural conventions. (shrink)

Previous research suggests that both patterns in orthography and cultural-specific associations of space-time affect how people map space onto time. In the current study, we focused on Chinese Buddhists, an understudied population, investigating how religious experiences influence their mental representations of time. Results showed that Chinese Buddhists could represent time spatially corresponding to left-to-right, right-to-left and top-to-bottom orientations in their religious scripts. Specifically, they associated earlier events with the starting point of the reading and later times with the endpoint. We (...) also found that Chinese Buddhists were more likely to represent time in a clockwise way than Chinese atheists. This is because Buddhism regards time as cyclic and consisting of repeating ages (i.e. Wheel of Time). Taken together, we provide first psychological evidence that Chinese Buddhists’ spatial representations of time are different from atheists’, due to their religious experiences, namely, both the reading direction in Buddhist texts and Buddhist concepts of time. (shrink)

The universal mantra, “The customer is our king,” has led to considerable focus on the servant-anthropomorphized brand. However, does your “king” want to be served as a “king”? This research aims to examine how anthropomorphic brand role, self-construals and consumer responses to brands interact. In this study, four sequential experiments show that consumers with an interdependent self-construal are likely to respond more favorably toward anthropomorphic brands playing superior ‘master’ roles than toward those playing subordinate ‘servant’ roles. Here we distinguish between (...) two types of superior role (master and mentor) based on behavior and communications. We also explore the underlying psychological mechanism of followership, as demonstrated through blind followership of someone in a master role and rational followership of someone in a mentor role. Additionally, when a third-party (recipient) is involved in the relationship between a consumer and a brand, the giver–recipient relationship moderates the relationship between an anthropomorphised brand role and self-construals. (shrink)

In many countries where human embryo commercialization is banned, and no profit is allowed to be made directly from the transaction of frozen embryos between donor and recipient, there is still considerable opportunity for profiteering in medical fees arising from laboratory and clinical services rendered to the recipient. It is easy to disguise the 'sale' of altruistically donated human embryos through substantially increased medical fees, particularly in a private practice setting. The pertinent question that arises is what would constitute a (...) fair and honest profit margin for the medical professional and health institution in question? A suitable benchmark would obviously be the level of medical fees normally charged to patients for a self-freeze/thaw embryo transfer cycle, after initial failure at their first attempt in ART. This is because the level of medical expertise, clinical and laboratory services required for a donor- and self-freeze/thaw embryo transfer cycle should, in theory, be about the same, although slight variation in treatment can be expected owing to patients' respective medical histories, which results in varying predisposition to medical complications. In any case, the health authority should ensure that there is no gross disparity in the medical fees for both donor- and self-freeze/thaw embryo transfer cycle, as this could mask opportunistic profiteering by medical professionals and, in fact, be a covert form of embryo commercialization. (shrink)

本书分为“后现代:历史、政治和伦理”、“书评”、“评论”、“书目索引”四部分,收录了15篇文章。.

The “Chu shuo” 儲說 chapters of the Hanfeizi 韓非 子, attributed to Han Fei 韓非, encompass an extensive collection of anecdotes. The jing 經 sections of these chapters are traditionally understood to be a set of “canonical” teachings, to be explicated by the anecdotes in the shuo 說 sections. Eschewing this assumption, my analysis substantiates an alternative hypothesis that sees many of the jing texts as later superimpositions intended to serve as paratexts to existing anecdotal collections. By interpreting the jing (...) and shuo sections as paratexts and main texts, respectively, this study reveals how early compilers sought to organize and inventory information, as well as to guide future users’ understanding and memorization of the anecdotal materials. This approach not only facilitates the reconstruction of early frameworks of information management and knowledge acquisition, but also places the “Chu shuo” chapters in a comparative context. It also proffers new answers to several long-standing philological debates, such as the meaning and function of the label yi yue 一曰. In its conclusion, this study draws attention to potential continuities between the pre-imperial and imperial periods’ textual and bibliographical practices. (shrink)

Journal Name: Cognitive Linguistics Issue: Ahead of print.

This paper discusses the possible inspirations that might be derived from the viewpoints of Eastern Philosophy in contemporary studies of consciousness. First of all, two notions of consciousness are introduced, one of which can be explained by science. The other however cannot, and as such is also called the ?Hard Problem?. Secondly, the special features shared by morality and the ?Hard Problem of Consciousness? are discussed. Thirdly, I discuss the conventional routes Oriental philosophy takes toward an exploration of the human (...) mind, and consequently point out that Oriental philosophy views consciousness as the fundamental feature of moral beings. One of the reasons that human beings can pursue meaningful life is because of the necessary existence of conscious experience. It is our conscious experience that makes a life of value possible. Therefore, in Oriental philosophy matters of consciousness revolve around aspects of morality and spirituality, and the training of the abilities of consciousness is emphasized over knowledge. Finally, this paper concludes with a comparison of the different approaches Oriental philosophy and current Western academics take in their study of consciousness. Hopefully, one day consciousness can be fully explored from more diverse viewpoints to gain a more comprehensive understanding and so further the happiness of humanity. (shrink)

This article describes China’s century-long concern with the professional ethics of engineers, especially a succession of codes of engineering ethics going back at least to 1933. This description is the result both of our own archival research and of “philosophical history”, the application of concepts from the philosophy of professions to the facts historians (or we) have discovered. Engineers, historians, social scientists, and philosophers of technology, as well as students of professional ethics, should find this description interesting. It certainly provides (...) a reason to wonder whether those who write about codes of professional ethics as if they were an Anglo-American export unlikely to put down roots elsewhere might have overlooked many early codes outside English-speaking countries. While code writers in China plainly learned from Western codes, the Chinese codes were not mere copies of their Western counterparts. Indeed, the Chinese codes sometimes differed inventively from Western codes in form (for example, being wholly positive) or content (for example, protecting local culture). (shrink)

The present study investigates Taiwanese college students’ perceptions of plagiarism. Specifically, this study seeks to explore how perceptive students pursuing higher education in Taiwan are in recognizing plagiaristic writing, in what terms they perceive source use in writing as appropriate and inappropriate, and view why plagiarism occurs. The study included 30 high- and 30 low-achieving students selected out of 396 students in English writing classes at a university in Taiwan. Drawing upon evidence from a writing exercise and individual interviews with (...) these 60 Taiwanese college students, the present study identified a variety of reasons why students may plagiarize. Most of the students participating in the study had some basic understanding of plagiarism. They had some familiarity with the Western notion of plagiarism, but based on the writing exercise, more often than not they were not able to recognize plagiarism when it actually occurred. Students’ understanding was generally, but not entirely, consistent with their source use behavior. More than half of the students considered that plagiarism is a cultural issue. However, there are also other factors that may lead to plagiarism. Finally, recommendations in terms of writing pedagogy are made. (shrink)

Riassunto: L’antico teatro della Casa Ufficiale è un antico teatro esistente nell’area Montuosa del Taihang nella Provincia dell’Henan Settentrionale, il quale nacque nel periodo centrale della Dinastia Qing. L’aspetto dell’antico teatro della Casa Ufficiale è legato all’ambiente naturale locale, alla cultura popolare e alla produttività agricola. Ci sono otto antiche fasi della casa ufficiale nell’area Montuosa del Taihang nella Provincia dell’Henan Settentrionale, che forniscono prove fisiche per lo studio del dramma teatrale popolare nell’area Montuosa del Taihang durante la dinastia Qing. (...) Le iscrizioni sulle stele e sul palcoscenico dell’opera tradizionale cinese riflettono alcune caratteristiche del dramma teatrale rappresentato dai funzionari fin dalla dinastia Qing in Cina. I tipi di opere eseguite sono opere locali, le quali rappresentano dei preziosi materiali per lo studio storico. In una certa misura, è possibile ricostruire il percorso lo sviluppo regionale della società, della cultura e della vita quotidiana locale. (shrink)

An ethical issue that has largely been overlooked and neglected is the potential conflict of interests faced by medical professionals in the recruitment, counselling and reimbursement of egg donors. It must be noted that fertility treatment in private practice is an overwhelmingly profit-driven enterprise. To attract more patients and generate more income, there is a strong incentive for fertility clinics and doctors to actively and aggressively recruit women for their egg donation programme. In some countries where substantial financial remuneration for (...) egg donation is permitted—for example, the United States,1 2 fertility doctors and clinical embryologists often act as the “middleman” or broker to facilitate the transaction of eggs between donor and recipient. Very often, the usual practice is for fertility clinics to charge patients a commission for sourcing egg donors, which is an additional profit on top of substantial medical fees that would be earned from provision of fertility treatment to the same patient. This is ethically contentious; because the money earned is not directly related to medical services rendered to the patient, but is instead attributed to the brokerage and transaction of donated human material.There is a risk that the welfare of the …. (shrink)

This article assumes that a profession is a number of individuals in the same occupation voluntarily organized to earn a living by openly serving a moral ideal in a morally-permissible way beyond what law, market, morality, and public opinion would otherwise require. Our question is whether the concept of profession may have a far wider range than the term, so that, for example, pointing out that a certain language lacks a word for “profession” in our sense, is not enough to (...) show that those who speak the language also lack the concept. We believe the survey of 71 Chinese reported here begins to answer that question. This article has four parts. The first describes who was interviewed, how, when, and so on. The second describes some important features of the survey’s questions, explaining how the questions track the concept of profession. The third part reports and interprets the results relevant to our question. The forth defends a tentative answer to the question with which we began—arguing the survey supports the claim that China has a profession of engineering. This article should serve as a “proof of concept”, that is, a model for similar studies around the world both of engineering and of other occupations thought to be professions. (shrink)

A number of analytical philosophers have recently endorsed the view that the world itself is indeterminate in some respect. Intriguingly, ideas similar to the view are expressed by thinkers from Chinese Madhyamaka Buddhism, which may shed light on the current discussion of worldly indeterminacy. Using as a basis Chinese Madhyamaka thought, together with Jessica Wilson’s account of indeterminacy, I develop an ontological conception of indeterminacy, termed ontic indeterminacy, which centres on two complementary ideas—conclusive indeterminability and provisional determinability. I show that (...) OI is well-equipped to tackle several issues of worldly indeterminacy. My overarching aim is to present a viable and sustainable perspective on the subject of indeterminacy to enrich analytical philosophers’ insights into the intricate nature of reality. (shrink)

A major challenge for The Cancer Genome Atlas (TCGA) Project is solving the high level of genetic and epigenetic heterogeneity of cancer. For the majority of solid tumors, evolution patterns are stochastic and the end products are unpredictable, in contrast to the relatively predictable stepwise patterns classically described in many hematological cancers. Further, it is genome aberrations, rather than gene mutations, that are the dominant factor in generating abnormal levels of system heterogeneity in cancers. These features of cancer could significantly (...) reduce the impact of the sequencing approach, as it is only when mutated genes are the main cause of cancer that directly sequencing them is justified. Many biological factors (genetic and epigenetic variations, metabolic processes) and environmental influences can increase the probability of cancer formation, depending on the given circumstances. The common link between these factors is the stochastic genome variations that provide the driving force behind the cancer evolutionary process within multiple levels of a biological system. This analysis suggests that cancer is a disease of probability and the most‐challenging issue to the TCGA project, as well as the development of general strategies for fighting cancer, lie at the conceptual level. BioEssays 29:783–794, 2007. © 2007 Wiley Periodicals, Inc. (shrink)

Approximately 15% of couples are affected by infertility worldwide. Subsequently, the use of assisted reproductive technologies is becoming increasingly popular, including the use of donor eggs, sperm and embryos. Despite ongoing ethical debate surrounding gamete donation, this is now a widely accepted practice in Western countries. Assisted reproductive technology is becoming more commonly utilised within the Muslim population; however, gamete donation remains a relatively controversial and taboo topic within this religion. Interestingly, there are significant differences in beliefs between Sunni and (...) Shi’a Muslims. Whilst Sunni Islam absolutely forbids the use of third-party reproductive assistance, Shi’a Islam is somewhat more lenient towards this practice. Reproductive tourism has therefore become prevalent in Shi’a Middle Eastern countries that permit the use of donor gametes in assisted reproductive technologies; however, this continues to evoke a strong bioethical debate, particularly around sperm donation. With the increased influx of reproductive tourism, this is beginning to weaken the regional Sunni Islam ban on the use of donor technologies, questioning the morality of their current beliefs. Consideration of religious beliefs is also crucial for patient-centred care in UK patients treated by the National Health Service for fertility issues. Of note, there is a lack of non-Caucasian donors in the United Kingdom. Reproductive tourism is also becoming increasingly common in the United Kingdom and needs to be considered in terms of future patient management in delivering good obstetric care. (shrink)

In the 1830s and 1840s, animal transportation by rail and steamer gradually replaced traditional long-distance droving in Britain. Responding to the posthumanist calls for critical attention to the experience of nonhuman actors in history, this article first explores how each aspect of this new mode of transportation affected the bodily experience of the animals, including their embarkation, stowage, ventilation and other uses of equipment fitted on the vessel, the provision of care, and disembarkation. It then discusses how those people who (...) were affected by witnessing the animals’ experience responded to it in light of two contributory factors: first, the outbreak of cattle plague in 1865 and, second, the growing calls for greater humanity to animals. In conclusion, the article summarizes the legislative advances that were made in pursuit of this humanitarian aim by reviewing the first and last pieces of relevant legislation that were passed prior to the First World War—the 1870 Transit of Animals Order and the 1912 Animals (Transit and General) Order. The article further illustrates how the simple logic of paying attention and responding to the experience of other lifeworlds helped establish the first milestones in animal transit legislation in the age of steam transport. (shrink)

Jizang (549−623 CE), the key philosophical exponent of the Sanlun tradition of Chinese Buddhism, based his philosophy considerably on his reading of the works of Nāgārjuna (c.150−250 CE), the founder of the Indian Madhyamaka school. However, although Jizang sought to follow Nāgārjuna closely, there are salient features in his thought on language that are notably absent from Nāgārjuna’s works. In this paper, I present a philosophical analysis of Jizang’s views of the relationship between speech and silence and compare them with (...) those of Nāgārjuna. I first elaborate on Nāgārjuna’s doctrine of twofold truth and discuss his thought concerning the relationship between language and ineffable quiescence. I then examine Jizang’s interpretation of the doctrine. Thereafter, I distinguish silence qua teaching from silence qua principle and examine Jizang’s views on the relationship between speech and these two kinds of silence. It is shown that while Nāgārjuna leans toward affirming a clear-cut distinction between speech and the ineffable quiescence, Jizang endorses the nonduality of conventional speech and sacred silence. (shrink)