Selective retrieval of task-relevant information often facilitates memory retention of that information. However, it is still unclear if selective retrieval of task-relevant information can alter memory for task-irrelevant information, and the role of emotional arousal in it. In two experiments, we used emotional and neutral faces as stimuli, and participants were asked to memorise the name (who is this person?) and location (where does he/she come from?) associated with each face in initial study. Then, half of the studied faces were (...) presented as cues, and participants were asked to retrieve the corresponding names (Experiment 1) or locations (Experiment 2). Finally, all the faces were presented and participants were asked to retrieve both the corresponding names and locations. The results of the final test showed that retrieval practice not only enhanced memory of task-relevant information but also enhanced memory of task-irrelevant information. More importantly, negative emotion amplified the retrieval practice effect overall, with a larger retrieval-induced benefit for the negative than neutral condition. These findings demonstrated an emotional arousal amplification effect on retrieval-induced enhancement effects, suggesting that the advantage of the retrieved memory representations can be amplified by emotional arousal even without explicit goals in a task setting. (shrink)

In this rare firsthand account of an individual's pursuit of sagehood, the early Ming dynasty scholar and teacher Wu Yubi chronicles his progress and his setbacks, as he strives to integrate the Neo-Confucian practices of self-examination and self-cultivation into everyday life. In more than three hundred entries, spanning much of his adult life, Wu paints a vivid picture, not only of the life of the mind, but also of the life of a teacher of modest means, struggling to make (...) ends meet in a rural community. This volume features M. Theresa Kelleher's superb translation of Wu's journal, along with translations of more than a dozen letters from his personal correspondence. A general Introduction discusses Neo-Confucianism and the Ming dynasty, and includes biographical information that puts the main work in context. A substantial commentary on the journal discusses the obstacles and supports Wu encounters in pursuit of his goal, the conflict between discipline and restraint of the self and the nurturing and expanding of the self, Wu's successes and failures, and Wu’s role as a teacher. Also included are a map of the Ming dynasty, a pronunciation guide, a chronology of Chinese dynasties, a glossary of names, a glossary of book titles, and suggestions for further reading. (shrink)

The most important term in Wang Yang-ming’s 王陽明 (1472-1528) philosophy, “liang-zhi 良知,” has been interpreted in various different ways. However, these different interpretations have failed to provide a satisfactory understanding of Wang Yang-ming’s philosophy. To give a reasonable interpretation of Wang Yang-ming’s idea of liang-zhi that coheres with his philosophy, we have to move beyond the approach of mentalism, no matter whether it be of a transcendental or nontranscendental type. In this paper, I elaborate the deep structure (...) of liang-zhi and demonstrate that liang-zhi cannot simply be described as non-empirical, more importantly, I show that it cannot be identified as any kind of knowledge or knowing capacity, enlightenment or enlightening capacity, intellectual intuition or mystical feeling. Liang-zhi is not an epistemic concept in any sense. To treat liangzhi as some kind of knowing faculty or mental capacity is to stray from Wang Yangming’s main philosophical train of thought. -/- The major purpose of this paper is to give a new and coherent interpretation of liang-zhi which is consistent with the doctrines of “xing-ji-qi 性即氣,” “xin-wai-wuwu/ shi 心外無物／事” (no things/events outside the mind), “xin-wai-wu-li 心外無理” (no orders/principles outside the mind) and “zhi-xing-he-yi 知行合一”1 (the unity of enlightenment and action/act). In this paper, I use the concepts of “realization” and “supervenience” to explain the relationship between xing and qi, on the one hand, and the relationship between zhi and xing, on the other. Based on this preliminary study, I conclude that Wang Yang-ming viewed all the things/events in the organic universe as being endowed with a (emergent) power or (functional) property of cosmic vitality or universal spirituality, i.e., the (functional) property of sheng-sheng 生生 (the cycling order of natural production). This universal power or property by itself is invisible, without trace, and does not have an independent ontological status. However, the actual function of the power or property can be found in phenomena because certain responsive mental events made by human beings can be recognized as the realization of this power or property. In turn, certain related physical events initiated by human beings can be understood as the bases on which the mental events are supervenient. Based on these two distinct relationships: realization and supervenience, we can elaborate a framework of three layers consisting of the layer of cosmic spirituality, the layer of the mental, and the layer of the physical. This framework of three layers is moreover situated in two domains: the internal domain of the human body and the external domain of human action. Based on this framework of three layers and two domains, I elaborate a theory concerning “heaven’s production” (tian-cheng 天成), or “accomplishment and assistance in the universal process of production and reproduction,” concluding that it can be understood as an important component of Wang Yang-ming’s philosophy. (shrink)

In 1654 Zen Master Yinyuan traveled from China to Japan. Seven years later his monastery, Manpukuji, was built and he had founded his own tradition called Obaku. The sequel to Jiang Wu's 2008 book Enlightenment in Dispute: The Reinvention of Chan Buddhism in Seventeenth-Century China, Leaving for the Rising Sun tells the story of the tremendous obstacles Yinyuan faced, drawing parallels between his experiences and the broader political and cultural context in which he lived. Yinyuan claimed to have inherited the (...) "Authentic Transmission of the Linji Sect" and, after arriving in Japan, was able to persuade the Shogun to build a new Ming-style monastery for the establishment of his Obaku school. His arrival in Japan coincided with a series of historical developments including the Ming-Qing transition, the consolidation of early Tokugawa power, the growth of Nagasaki trade, and rising Japanese interest in Chinese learning and artistic pursuits. While Yinyuan's travel has been noted, the significance of his journey within East Asian history has not yet been fully explored. Jiang Wu's thorough study of Yinyuan provides a unique opportunity to reexamine the crisis in the continent and responses from other parts of East Asia. Using Yinyuan's story to bridge China and Japan, Wu demonstrates that the monk's significance is far greater than the temporary success of a religious sect. Rather, Yinyuan imported to Japan a new discourse of authenticity that gave rise to indigenous movements that challenged a China-centered world order. Such indigenous movements, however, although appearing independent from Chinese influence, in fact largely relied on redefining the traditional Chinese discourse of authenticity. Chinese monks such as Yinyuan, though situated at the edge of the political and social arenas, actively participated in the formation of a new discourse on authenticity, which eventually led to the breakup of a China-centered world order. (shrink)

本書圍繞吳與弼哲學思想對陳獻章、王守仁的影響，及崇仁學派在整個明代哲學史所處的地位，展現崇仁學派儒家學者的理氣觀、心性論與道德修養論，凸顯十五世紀明代哲學史的真實面貌與內在理路，為理解陽明心學的興起提 供一種新的分析路徑。.

◎孔子為何周遊列國？因為沒有一個國君想用儒家治國，他只好到處教書遊說。 ◎秦國用法家統一天下，漢高祖劉邦用道家蓄積國力，直到漢武帝登基，儒家才被注意。 ◎儒學為何從沒人理，轉眼變治國工具？這得從董仲舒的「解釋」說起。 ◎儒學就像作業系統，幾千年來更新過四次版本，孔子的儒學不等於現在的儒學。 作者馬大勇，清華大學、上海交通大學國學特聘教授。 曾被推舉為最受歡迎的中文教授。 在本書中，他將儒家文明分為五個時期： 孔子奠基期、孟子成熟期、兩漢經學期、宋代理學期和明代心學期。 解析儒家思維是如何像電腦作業系統一樣，歷經四次的版本更新， 從原本的中庸之道、民為貴、君為輕的民主思想， 一步步變成君權神授，天人感應， 成為各朝代帝王穩固皇權的最佳推手。 就此儒學變成帝王學，開啟了千年以來人民為皇權奴隸的中央集權體制。 ◎孔子的儒學，是教你如何當君子 《論語》中，仁字出現了104次，禮字出現74次， 孔子的重要理念「中庸之道」，更成為宋元以後科舉考試的必讀書。 這個具有人道主義的思維，為何不被當時的統治者如春秋諸侯或秦國採納？ 因為亂世中，做君子的好處太少，當小人能得到的利益比較多。 ◎孟子是民主思想的啟蒙者，但被後代皇帝刪掉了 孟子思想的最大亮點就是「民為貴，社稷次之，君為輕」， 這套民主思維後來為何會消失？ 因為明太祖朱元璋看到「君為輕」三個字，就把《孟子》一書狠狠摔地上， 刪節版《孟子》就此誕生，往後一百年，學生學到的孔孟儒學知識都是不完整的。 ◎因為董仲舒的「特殊解釋」，從此百家遭罷黜，皇帝獨尊儒術 秦國用法家思想滅六國一統天下，漢高祖劉邦用道家治國，修生養息， 兩大皇權都對儒家思維沒興趣，直到漢武帝劉徹時期， 董仲舒為了拍皇帝馬屁，重新解釋，儒術從此轉化帝王術。 他口中的儒教，跟孔孟闡述的儒學，哪裡不一樣？差在造神。 ◎宋元明清重新詮釋儒學，想當官者必讀四書 宋、元之後，孔子的《中庸》又重新被提起， 因為它教你用大學之道維持國家秩序。 儒學家朱熹更讓《四書集注》成為為官者的必讀聖書。 至於為什麼是宋朝與明朝，跳過了大唐盛世？ 因為東漢黨錮之禍殺害許多知識分子，儒家文化走向低谷； 南北朝興盛佛教；至於唐朝則儒、釋、道並重。 直到韓愈寫的《原道》為儒家文明打下基礎，在宋代發揚光大。 打天下靠武力，龍椅要坐穩就靠統治， 儒家思想如何經過五階段改造，從民主思維變中央集權， 而且延續千年「至今」不墜。 本書特色 儒學為何從沒人理，轉眼變治國工具？這得從董仲舒的「解釋」說起。 孔子的儒學，如何經過五階段改造，從民主思維變中央集權。 名人推薦 淡江大學中文系教授／高柏園.

本书主要内容包括:经典力学和经典物理学的神圣庙堂;不识庐山真面目,只缘身在些山中;把经典力学的基本概念从奥林帕斯山上拉下来;危机是革命的前夜;爱因斯坦开拓奇妙的新世界;历史是一面最好的镜子等.

Ben shu wei "Song Ming shi qi Chang Jiang zhong you de ru xue yan jiu" cong shu zhi yi: ben cong shu shi ren wen she hui ke xue chong dian yan jiu ji di-Wuhan da xue Zhongguo chuan tong wen hua yan jiu zhong xin tou biao, jing jiao yu bu zu zhi zhuan jia ping shen tong guo, zheng shi pi zhun de jiao yu bu ren wen she hui ke xue 2001 nian du zhong da (...) yan jiu xiang mu, xiang mu pi zhun hao shi 01JAZJD720008, ding yu 2004 nian qian hou wan cheng. ke ti zu zhu chi ren wei Guo Qiyong jiao shou, "Jiangxi zhi xue"shi Zhu Xi ti chu de yi ge gai nian, zhu yao zhi chu zi yu Jiangxi Jinxi Lu shi jia zu yi men de xue shuo, qi nei he shi Lu Jiuyuan de xin xue; di 2 quan ze shi you "Song Yuan xue an" suo zai zhi Xiangshan xiong Zhangfu, Suoshan de xue shuo; di 3 quan wei Xiangshan xiong di de di zi men de si xiang. Ben shu quan mian kao cha Jiangxi zhi xue zai Song dai Chang Jiang zhong you xing qi de xue mo yuan yuan, zhu yao xue shuo, yu Luo xue Min xue Zhejiang zhu xue zhe (Lü Zuqian, Yong Shangsi xian sheng deng) zhi jian de guan xi, yi ji qi dui Wang (Yangming) xue xing qi de nei zai guan lian xing, bing yan ji dui xian dai xin ru xue de tan tao. ben shu de xie zuo jiang zhu zhong si xiang kao gu de fang fa, zai quan mian yan jiu you guan dian ji de ji chu shang, dui you guan ren wu de chu sheng di, huo dong de di qu (ru jia zu suo zai cun luo, xue zhe shu xin wang lai, jiang xue, hui jiang, shu yuan deng) jin xing shi di de kao cha, guang fan di yun yong fang zhi, nian pu, shu yuan zhi, jia pu deng cai liao, ba si xiang jia huan yuan yu ju ti huan jing zhi zhong, zai ju ti she hui de li shi de jia zu de bei jing xia kao cha qi si xiang de nei han, jie shi qi jing shen suo zai, bing jin er yin shen chu qi yi yi yu jia zhi. (shrink)

Purpose Moral orientation can affect ethical decision-making. Very few studies have focused on whether medical education can change the moral orientation of the students. The purpose of the present study was to document the types of moral orientation exhibited by medical students, and to study if their moral orientation was changed after preclinical education. Methods From 2007 to 2009, the Mojac scale was used to measure the moral orientation of Taiwan medical students. The students included 271 first-year and 109 third-year (...) students. They were rated as a communitarian, dual, or libertarian group and followed for 2 years to monitor the changes in their Mojac scores. Results In both first and third-year students, the dual group after 2 years of preclinical medical education did not show any significant change. In the libertarian group, first and third-year students showed a statistically significant increase from a score of 99.4 and 101.3 to 103.0 and 105.7, respectively. In the communitarian group, first and third-year students showed a significant decline from 122.8 and 126.1 to 116.0 and 121.5, respectively. Conclusion During the preclinical medical education years, students with communitarian orientation and libertarian orientation had changed in their moral orientation to become closer to dual orientation. These findings provide valuable hints to medical educators regarding bioethics education and the selection criteria of medical students for admission. (shrink)

The present study examined gender differences in the distribution of creative abilities through the lens of the greater male variability hypothesis, which postulated that men showed greater interindividual variability than women in both physical and psychological attributes. Two hundred and six undergraduate students in Hong Kong completed two creativity measures that evaluated different aspects of creativity, including: a divergent thinking test that aimed to assess idea generation and a creative problem-solving test that aimed to assess restructuring ability. The present findings (...) extended the research of greater male variability in creativity by showing that men generally exhibited greater variance than women in the overall distribution of the creativity scores in both divergent thinking and creative problem solving, despite trivial gender differences in mean scores. The findings further enriched the discourse of the greater male variability hypothesis by showing interesting domain-specific gendered patterns: greater male variability was more likely to occur in figural forms of creativity, with larger effect sizes, when compared to the variability in verbal forms of creativity; and mixed gendered patterns were found in the upper tails of the creativity score distribution with respect to the verbal domain but not the figural one, despite greater male representation being consistently observed in the lower tail of the distribution. Possible underlying mechanisms and implications were discussed. (shrink)

Ben shu ji yu Wang Chuanshan zhe xue wen ben, can zhao "nei zai quan shi" de li lu yi ji quan shi zhi "dao" "shu" de ce lüe ji qiao, dui wang chuan shan zhe xue jin xing yan jiu, ti chu zhu ru Song Ming ru xue "san xi shuo", "wu zhong shi" ji xian shi shi jie de yu zhou lun, "tai ji" ben ti lun, xing zhi qian zai yu shi xian, liang ge ceng mian (...) de gong fu lun, ji yu "jin hua" de xun huan li shi guan, jun quan de "he fa xing" "zheng dang xing"yi ji "zi zhi lun" deng yi xie xin de guan dian, bing ti chu ru xue "shi cun dao de miao shu" "xing shang xue" "xing shang dao de shi jian" san zhong xing tai, tong guo jiang Wang Chuanshan yu Huang Zongxi deng tong shi dai de ru zhe yi qi zhi yu Ming mo Qing chu ru xue "xing shang dao de shi jian" xing tai, dui Wang Chuanshan zhe xue jin xing ru xue shi ding wei, wei Qing dai yi hou ru xue bao kuo xian dai xin ru xue dian ding ji ben fang xiang. (shrink)

Social media has become an important way for science communication. Some scholars have examined how to help scientists engage with social media from operational training, policy guidance, and social media services improving. The main contribution of this study is to construct a symbiosis evolution model of science communication ecosystem between scientists and social media platforms based on the symbiosis theory and the Lotka–Volterra model to discuss the evolution of their symbiotic patterns and population size under different symbiosis coefficients. The results (...) indicate that the size of the symbiosis coefficients determines the equilibrium outcome of the symbiosis evolution of scientists and social media platforms; scientists and social media platforms can promote each other’s population size under the mutualism pattern, which can achieve sustainable science communication; “1 + 1 > 2” effect can only be achieved under the symmetric mutualism pattern and the growth of scientists and social media platforms is more stable and sufficient than that of other patterns. The findings will provide additional perspectives for promoting the sustainable development of science communication based on social media. (shrink)

The present study aimed to conduct a cross-cultural comparison of creative thinking among Chinese middle school students from the rice- and wheat-growing areas in China through the lens ofthe rice theory, which postulates that there are major psychological differences among the individuals in these agricultural regions. Differences in cultural mindsets and creativity between the rice group (n= 336) and the wheat group (n= 347) were identified using the Chinese version of (1) the Auckland Individualism and Collectivism Scale (AICS) and (2) (...) the Test for Creative Thinking–Drawing Production (TCT–DP), respectively. Interesting findings were obtained. The results of latent mean analyses indicate that the rice group showed significantly more collectivism and adaptive creativity than the wheat group but less individualism and innovative and boundary-breaking creativity. However, the two groups showed no significant differences in their overall creative performance, as reflected in the TCT–DP composite score. Moreover, results of hierarchical multiple regression analyses revealed that collectivism was positively related to adaptive creativity but negatively related to innovative and boundary-breaking creativity; however, a reverse pattern was found for individualism. These findings enrich the discourse regarding the rice theory and shed important light on the effect of culture on creativity. (shrink)

Wu Ch'eng (1249-333) was the most innovative Confucian scholarteacher during the Mongol epoch in China, and his thought is a bridge between thinkers of the Sung und Ming eras. Having experienced the Mongol takeover in his thirties and the abrogation of the examination system, which blocked the traditional route to an official career, Wu was at first associated with Sung loyalists and did not serve the Yuan rulers until he was over sixty (in the National College and the Hanlin (...) Academy). Even then, his affinities for Taoism and individualistic strains in Confucian thought set him at odds with those who reestablished the examination system in the early fourteenth century. He was also one of the first scholars to question the legitimacy of the conquest dynasties. Wu pursued a scholarly vision that bore fruit in his searching classical commentaries, educational policies, and philosophical essays stressing intellectual enlightenment. This study of Wu's life and career examines his flirtations with official service, his disagreements with the educational establishment at the capital and locally, and how these experiences shaped his outlook. (shrink)

In five sections, this book describes cultural, personal, argumentative, religious and philosophical situations of togetherness, thus providing an imaginative ...

This book uses Western philosophical tradition to make a case for a form of thinking properly associated with ancient China.

Story-thinking is direct actuality-thinking; actuality is active and alive, never set or formal but free and reasonable. Actuality is things as they are alive, actively actualising themselves, birthing unceasing. They sound forth to resound, vibrate to inter-vibrate, tell to retell it, to reveal-R to express-E it. This "R to E" is not logically inferential, free of inferential error. Such R-to-E process dialogically transmits across an instant as "story-thinking." Story-thinking primordially hears of actuality to story-express it. Thus, actuality sounds itself -- (...) tells its story -- to a sensitive hearer who retells the story-actual in her own resonance, and her vibration is "storytelling." Actuality tells and is heard, and storytelling comes about. Story-thinking begins at storytelling to continue storytelling, this way. (shrink)

Among the four reading-levels, the textual and exegetical levels of Zhuangzi ’s Hundun-story are problem-free, and so we focus expository-wise on its conspicuous hospitality with nine implications. Then, hermeneutically, we see Hundun instructing us against clarity toward unclarity—cosmological, self-composing, cognitive, and communal—of kindly humus, in cosmic confusion, sleep and idleness, mist and pond-dragonfly, and non-ruling people-sovereignty. Pan-hospitality is our Emperor Hundun’s non-arbitrary imperative to nurture life.

Yan jiu Zhongguo chuan tong wen hua, gang chang ming jiao shi zhong yao fang mian. Yan jiu gang chang ming jiao, Dong Zhongshu de "san gang wu chang" shi he xin bu fen, Han dai ming jiao shi ji ben fang mian. Yin ci, cong si xiang wen hua ceng mian zi xi tan tao Dong Zhongshu de "san gang wu chang" si xiang, qi yi yi bu yan er yu.

If philosophy is the only discourse that has ever intended to receive its name from itself, and to leave nothing outside itself, what would be (Western) philosophy's relation to its (Chinese) other? This question is rethought through a rereading of three major Western philosophers, Hegel, Husserl, and Heidegger, and a Chinese philosopher, Feng Youlan. Philosophy is seen, on the one hand, to dialecticize its other but necessarily to fall short of its aim and, on the other, to claim for itself (...) uniqueness and originality but necessarily to be constituted by and through an other. Also, the claim made by the other of philosophy to the rightful title of "philosophy" can also turn out paradoxically to be a claim by philosophy to its other. (shrink)

China deeply enters "here now" to make sense of life's ongoing millennia fresh. China thinks as it tropes along myriad things in life world, their opposites and levels interpenetrating. China thinks story-way to express all things inter-weaving into history, an "open system" that keeps growing. Chinese wisdom is alive today millennia young. The West is objective; China is intersubjective. The West is logically systematic; China coherently story-thinks to compose history. Western philosophy is analytically abstract; Chinese wisdom is actually sensible. As (...) existence is inter-existence, so China welcomes the West to interculture equally, globally. Filled with concrete stories in depth, this volume has four parts. Part I depicts Chinese wisdom as not prudence or theories but "vignettes of life-thinking", to present thinking in shifting actuality. Part II sketches heart-logic pulsing in seasons, to cyclone-breathe things as music-historic reason in Chinese Wisdom Alive. Part III depicts such story-thinking that musically includes all, melodious and dissonant, to undergo pain to comprehend all, factual, historical, futuristic, and imagined. Part IV shows how Chinese wisdom is alive today, rooted in its tradition millennia fresh, in ten abiding features cosmic-concrete, making sense intercultural. Such Chinese wisdom is so alive today as to be resiliently comical, chanting odes to the ultimate joy of heartbeat alive, thriving precisely on joys and bloody tragedies of days and ages. No usual logic can parse such "musical reason" singing through pain and death through time, birthing without ceasing. (shrink)