The topic of this issue of Contemporary Chinese Thought is the authorship, annotations, and philosophical interpretation of the Wuxing and evidence of the thought of Zisi and Mencius in the Wuxing. Four of the essays translated here are by Chen Lai, formerly professor of Chinese philosophy at Peking University and now dean of the School of Traditional Chinese Learning at Tsinghua University. An essay by Xing Wen, of Dartmouth College, provides context for a proper understanding of the Wuxing and Chen (...) Lai's scholarship on the Wuxing. (shrink)

Educators themselves and their knowledge are the most significant elements in learners’ success and achievement; however, there is little information about the specialized knowledge held by educators. Recently, conceptualizing educator knowledge has become a complicated issue that involves that the comprehension of important basic phenomena, such as the procedure of educating and learning, the notion of knowledge, and the way educators’ knowledge, has become practical within the class. Technological Pedagogical Content Knowledge was presented as a theoretical structure for the knowledge (...) base because educators have to efficiently instruct with technology and it is regarded as a valuable framework for explaining and understanding technology integration into various academic environments, such as English as a Foreign Language class. This paper is intended to review the related literature on the role of an English teacher using the TPACK framework for teaching English and their role in students’ achievement. Based on the related literature, there is a significant and direct association between EFL teachers’ TPACK and EFL students’ achievement. Succinctly, some recommendations have been proposed for educational stakeholders. (shrink)

以中晚明阳明学的核心人物王龙溪为取样,全面、彻底地考察其哲学思想,进而扩展到中晚明阳明学的整体脉络,探讨其思想内涵与发展线索等。.

本书包括: 全球视域中当代儒学的定位、方法与成果的检讨、当代儒学的课题与人物、儒家传统的政治哲学资源四部分内容.

Detailed summary in vernacular field only.

余英時（美國普林斯頓大學榮休教授）推薦！ 《智者的現世關懷：牟宗三的政治與社會思想》 遍檢《牟宗三先生全集》相關文獻 利用新發現的佚著和《全集》未收的通信 將牟宗三的政治與社會思想 置於其所在社會、歷史與思想的整體脈絡中， 予以全面與深入的梳理和考察 探討牟宗三的「現世關懷」 作為現代新儒學的代表人物，牟宗三（1909-1995）不僅有其心性之學的詮釋與建構，同時有其政治與社會的關懷與思考。從20世紀30年代到90年代，其政治與社會思想一直都有表達。從早年對唯物辯證法和唯物 史觀的批判、對中國社會史和中國農村問題的探究，到晚年對兩岸關係與臺灣認同的申論，以及一生批判共產主義，在反省與檢討的基礎上提倡自由、民主，都是力圖要為現代中國政治社會的實踐提供一個正確的思想基礎。 彭國翔透過本書遍檢《牟宗三先生全集》相關文獻，利用新發現的佚著和《全集》未收的通信，將牟宗三的政治與社會思想置於其所在社會、歷史與思想的整體脈絡之中，予以了全面與深入的梳理和考察。本書採取了微觀分析和 宏觀綜合交互為用的研究方式，依據具體內涵，將牟宗三的「現世關懷」分成七章，一一詳加論述；通過概念的分析和澄清，微觀的功效在全書中獲得了充分的發揮。但著者並不是為分析而分析，把每一章當作一種孤立現象來處 理。相反的，他的目的是展現牟宗三的「現世關懷」的全貌。因此，各章之間都互相關聯，合而讀之，即成一宏觀的整體。本書的另一重大特色是網羅牟宗三的著作鉅細不遺，從佚文到未刊書信，凡是和「現世關懷」相關的文獻 ，已搜集到應有盡有的地步。 本書第一章是牟宗三對於唯物辯證法和唯物史觀的批判。第二章是牟宗三關於中國社會史發展階段和形態的主張。第三章是牟宗三關於中國農村問題的看法。第四章是牟宗三一生對於共產主義的批判。第五章是牟宗三關於「自由 」和「自由主義」的看法。第六章是牟宗三對於民主政治的肯定和反省。第七章是牟宗三關於中國大陸與台灣兩岸關係的見解。 《智者的現世關懷》既從結構上展現了牟宗三政治與社會思想的各個方面，也大體照顧了牟宗三政治與社會思想在時間發展上的順序。此外，如果第一章到第四章主要反映牟宗三政治與社會思想中「破」的方面，第五至第七章則 主要反映他政治與社會思想中「立」的方面。 總的來說，本書顧及牟宗三一生政治與社會思想的各個方面，同時力求對每一個方面都予以徹底的把握和分析。其二、以盡可能全面掌握牟宗三的各種原始文獻作為研究的基礎。其三，對牟宗三政治與社會思想的處理方式。.

This chapter presents the work of Peng Guoxiang and Chen Xia, two leading Chinese scholars of Confucianism and Daoism respectively, with a response by James Miller. Peng Guoxiang and Chen Xia presented drafts of their papers at the conference on Religious Diversity and Ecological Sustainability at Minzu University of China in March 2012. The chapter provides an edited version of Chen Xias paper on Daoist visions of environment and ecology. It then presents Peng Guoxiangs interpretation of the philosophy (...) of Wang Yangming, based on a close reading of his Inquiry into the Great Learning. In short, the most distinct feature of this one-body ecological vision as a Confucian version of the concept of continuity of being can therefore be characterized as a soft-hearted ecology, while a Daoist understanding of continuity of being can be roughly called a hard-hearted ecology. -/- . (shrink)

本书紧扣《论语》的文本,分析了《论语》中孔子的思想观念,力图呈现孔子的思想特质。.

BackgroundPsychological distress is common among infertility patients. Total scale scores are often used to represent the severity of anxiety, depression, or stress, which ignores important differences between specific symptoms, and relationships between symptoms. This study aimed to identify patterns of psychological distress experienced by infertility patients and to identify the most central symptoms of anxiety, depression, and stress.MethodFrom June to September 2016, 740 infertility patients were included in this cross-sectional study. Infertility patients were asked to complete the Generalized Anxiety Disorder-7, (...) Patients Health Questionnaire-9 (PHQ-9), and Fertility Problem Inventory. Network analysis was used to examine the patterns of psychological distress in infertility patients and to test the most central symptoms of anxiety, depression, and stress.ResultsRestlessness was the most central symptom in infertility patients. “Feelings of guilt” had the highest strength among PHQ-9 symptoms. “Relationship concern stress” and “sexual concern stress” had the strongest connections in the network. Stability estimation indicated that the order of node strength centrality was more stable than the order of closeness and betweenness (the CS-coefficients were 0.75, 0.13, and 0.67, respectively). In addition, network structure and global strength were invariant across gender.LimitationsThe cross-sectional design did not permit identification of causal relationships. Patients in this study were recruited from one reproductive hospital; especially, most patients had low socioeconomic status, which limits generalizability of the findings.ConclusionThis study reinforces the need to better understand the underlying causes of psychological distress in infertile patients. A more detailed investigation of the relationship between these symptoms could provide information for psychosocial interventions aimed beyond “alleviating psychological distress.” We should consider the individual psychological symptom pattern and its potential causes in infertility patients instead of assuming a consistent psychological distress structure. (shrink)

Contemporary scholarships on various accounts of the concept of harmony in Chinese philosophy have produced fruitful outcomes by examining the term he. A standard use of he to account for harmony comes from the Analects, and this account sets up disjunctions not just between he and tong but also between harmony and tong. Such disjunctions are even more conspicuous in the political discourses from the Zuozhuan and Guoyu, and hence, has led scholars to overlook the more nuanced resonances between tong, (...) he, and harmony that can be identified from other canonical texts, such as in shangtong of the Mozi, in hetong of the Guanzi, and in datong of the Liji. This article aims to present nuanced relations between harmony, he, and tong, and proposes tong as another viable option to express harmony, thereby correcting the imbalance that the predominant scholarships recognize he and neglect tong. (shrink)

Contemporary scholarships on various accounts of the concept of harmony in Chinese philosophy have produced fruitful outcomes by examining the term he. A standard use of he to account for harmony comes from the Analects, and this account sets up disjunctions not just between he and tong but also between harmony and tong. Such disjunctions are even more conspicuous in the political discourses from the Zuozhuan and Guoyu, and hence, has led scholars to overlook the more nuanced resonances between tong, (...) he, and harmony that can be identified from other canonical texts, such as in shangtong of the Mozi, in hetong of the Guanzi, and in datong of the Liji. This article aims to present nuanced relations between harmony, he, and tong, and proposes tong as another viable option to express harmony, thereby correcting the imbalance that the predominant scholarships recognize he and neglect tong. (shrink)

곽상이 향수의 ｢장자 주(注)｣를 표절했다는 기록은 많은 문제를 낳는다. 첫째, 곽상과 향수의 주해 방향이 같은가, 다른가? 둘째, 곽상과 장자의 뜻이 같은가, 다른가? 셋째, 곽상의 독자적인 생각은 무엇일까? 넷째, 따라서 ‘장자, 향수의 주, 곽상의 주’ 이 셋을 구별해야 한다. 일찍이 지둔은 곽상의 ｢소요유 주｣에 이의를 제기했다. 이는 ‘장자의 철학을 어떻게 볼 것인가’하는 근본적인 물음과 관련한다. 역사에 따르면, 향수는????장자????에 주석을 달았는데, ｢추수｣와 ｢지락｣ 두 편을 끝내지 못 하고 죽었다. 이에 곽상은 향수의 주를 훔쳐 자기의 주로 삼으면서, 두 편에 주를 달고 ｢마 제｣를 (...) 고쳤다. 여기서 ｢추수｣, ｢지락｣, ｢마제｣를 통해 곽상의 독자적인 의견을 뽑아낼 수 있다는 가정이 성립한다. 이 글은 위의 3편을 통해 곽상의 주장을 정리한다. ｢추수｣에 대한 곽상의 해석은 놀라 울 정도로 장자의 원의와 다르다. 한마디로, ｢추수｣에서 장자는 ‘우물 안의 개구리가 되지 말자’는데 곽상은 ‘우물 안의 개구리가 어때서 그러냐’고 되묻는다. 이는 장자의 세계는 자연의, 본래의, 복귀의 세계를 꿈꾸는 데 반해 곽상의 세계는 인위의, 현실의, 분리의 세계를 가리키고 있음을 말한다. 장자는 초극의 소요로 나아가자는데, 곽상은 상대의 소요에 철저히 머문다. 장자에게는 제3의 시점이 있지만 곽상에게 그런 것 은 없다. 나아가 장자에게는 정해진 귀천이 없는데, 곽상에게는 운명적으로 귀천이 정해져 있다. 마소는 물론, 노예도 그렇다. 아울러 곽상과는 다른 향수의 독특한 관점도 제시해 본다. (shrink)

何定生是顧頡剛在廣州中山大學任教時的學生，早年即已有文章收錄於《古史辨》中，而享有古史辨學者的光環。一九四九年隨國民政府來臺，任教於臺大中文系。生前出版有《詩經今論》一書，收錄三篇《詩經》研究論文，為 臺灣學界所仰重。一九七○去世後，其弟子何寄澎、曾志雄整理遺稿，出版《定生論學集──詩經與孔學研究》，收錄四篇論著。《何定生著作集》即在此二書的基礎上，復廣泛蒐求其論著、書信與相關資料，編為二冊。第一冊 為《何定生著作集一：詩經、孔學及其他》，第二冊為《何定生著作集二：尚書與文法》，雖尚未能將何氏著作網羅殆盡，但已足將何氏學術的主要面向及研究精華充分展現出來。 何定生深受五四以來新文化運動的影響，繼承顧頡剛及古史辨的學風，將此學風在戰後的臺灣學界持續發皇。何定生的學問主要表現在《詩經》，強調復古解放的精神，他呼籲今日的《詩經》研究，應從清學的漢學壁壘中出來， 以復於原始的樂歌地位。他認為惟有站在《儀禮》的樂歌地位來讀《詩經》，從人性的同類意識來接觸人性，才有碰到詩人靈感的可能。.

法律文化,是各民族、各国家和各地区法律善的整体表现,涉及法制建设和法律发展的整体水平,如立法、执法、司法和守法,以及法律教育、法律职业,民众的法律意识和法律观念等的发展状态。.

本书收录的16篇文章分为两个部分:第一部分属于哲学伦理学部分,包括政治哲学、应用伦理,也涉及到宗教与形而上学;第二部分是社会史部分,解释近三千年中国社会历史方面的初步探讨。.

Shang ce. Ru xue yu si xiang -- xia ce. Qing dai xue shu si chao.

本书包括:在京西宾馆的报告;我读懂了马克思,因而反对伪科学;经验不等于实践;我的科学观与人文观等内容。.

이 글은 곽상 철학의 ‘리’ 개념의 함의를 개념의 포괄적 접근과 상호 연관성 검토, 상대적으로 소홀히 다루어진 개념에 대한 의미 찾기의 측면에서 살펴보는 것을 목표로 한다. 곽상 철학에서 ‘리’ 개념은 그의 철학을 구성하는 몇몇 주요 개념과 긴밀한 내적 연관 성을 지니는데, 그 내용은 다음과 같다. 첫째, ‘성’ 개념은 각 개별 자의 서로 다른 속성이나 성질을 뜻하고, 이러한 ‘성’이 개별자 운 동의 규율이나 원리로 작용하는 점에서 ‘성=리’ 도식이 성립한다. 이를 통해 개별자들의 차별상과 다양성을 이론적으로 규명한다. 둘째, ‘명’ 개념은 그 원인이나 이유를 알지 (...) 못하지만 부득이한 것 을 가리키는데, 이는 ‘리’가 부득이한 필연성의 함의를 지니는 측면 에서 ‘명=리’ 도식이 정립된다. 곽상은 이를 통해 ‘성=리’ 도식의 이론적 정당성을 확보하고자 한다. 셋째, ‘스스로/저절로 그러함’을 뜻하는 ‘자연’은 각 개별자가 서로 다른 속성이나 성질을 지니는 것 이 ‘저절로 그러하고’, 어떠한 원인을 알지 못하고 부득이함 또한 ‘저절로 그러한 것’이라는 점에서 ‘성’ ‘명’ 두 개념을 반영한다. 그 리고 ‘성’ ‘명’ 모두 ‘리’와 동일시되는 것처럼, 저절로 그러한 이치 라는 점에서 ‘자연=리’ 또한 성립한다. 곽상 철학에서 ‘리’ 개념은 개별자의 서로 다른 속성과 성질, 개별자의 총합으로서의 조화로운 전체 모두를 설명하는 중추 기능을 수행하며, 이점에서 개체의 특 수성과 전체의 보편성 모두를 반영한다고 할 수 있다. (shrink)

Kant’s Dreams of a Spirit Seer has puzzled most of its readers since its publication in 1766. Herder complained in general terms about the lack of unity and coherence of the book as well as Kant’s dialectical method of presenting both sides of a problem without offering his own solution. Mendelssohn was in doubt about whether Kant wanted to ridicule metaphysics or make a case for Swedenborg’s visions. Another exegetical puzzle has not been noted yet: Dreams discusses not one, but (...) three different versions of a ‘metaphysics of spirits’. All of them are mutually incompatible. In other words, the two versions of a metaphysics of spirits that Kant criticises in the first part of the book are both of them different from Swedenborg’s own claims, as they are discussed in the second part. And the two versions discussed within the first part are not homogeneous, either: the metaphysics discussed in the first chapter of the first part (the ‘tangled knot’) and those that seem to form the foundation for the second chapter of the first part (the ‘fragment of occult philosophy’) are again incompatible. And neither of them fits with what Kant analyses as Swedenborg’s metaphysical position in the second part: The position of the ‘tangled knot’ can tentatively be labelled as ‘crypto-materialist’. Swedenborg’s own position is characterised in the text as ‘idealist’. The ‘fragment of occult philosophy’ in contrast is probably best described as ‘dualist’. If this diagnosis is correct, it reinforces Herder’s complaints about the lack of coherence of Dreams as well as Mendelssohn’s worry about its targets. And it adds the additional challenge to explain how there can be a ‘crypto-materialist’ metaphysics of spirit-seeing. I propose to weaken the impact of these problems by identifying a second target of Kant’s scorn in Dreams – a metaphysical position Kant could be sympathetic with as far as its fundamental intentions are concerned, but that draws his ire because of an equally comprehensive failure in the realisation of these intentions. (shrink)

本书厘清了何谓历史,何谓历史学,何谓历史学家等基本概念;认为历史的发展有其必然性与偶然性,而人类的历史是由自由人的自由意志作用的结果;历史学家对过去所构思出来的那幅历史图像,乃是他自己思想的外烁.

本书收录何兆武先生的读书心得,通过回忆与师友一起读书,交流,工作的岁月,从一个侧面回顾了20世纪上半叶中国历史上一代学者的思想成就,桥接了新旧两个时代的思想与历史,触摸到一个历史时代的灵魂.

本书收集的文章包括“人与社会的全面发展是和谐社会的本质”、“和谐社会的义利观”、“论人的物性与人的人性”、“坚持‘领导就是服务’的执政价值观”等。.