This paper includes seven chapters. The first chapter discusses the purport and the structure of Vimalakirti Nirdesa Sutra. Its purport is inconceivable liberation-development and liberation of living beings-purification of Buddha-fields. These three items are one essentially, the inconceivable liberation being the essence of its purport and the development and liberation of living beings and the purification of Buddha-fields being the function of it. Essence and function are identical. This sutra has a structure that goes forward step by step and arranges (...) in a crisscross pattern. The second chapter discusses the thought of sunya. On one hand, this sutra follows and develops the thought of sunya in the Prajn~a^pa^ramita^-su^tra while paying much emphasis on the middle-way sunya, on the other hand, it is characterized by two points in the way of its thought of sunya: all things standing on the root which is baseless and surpassing it within e qu-sunya. The third chapter argues the thought of middle way and non-discrimination. The domain of the bodhisattva embodies the thought of middle way. The thought of middle way of this sutra influenced greatly Na^ga^rjuna who claimed eight-not middle way. Jizang and Zhiyi followed and developed the thought of his. Nonduality is without discrimination. The dharma of nonduality is middle way dharmata^. The theory of dharmata^ is profound and abstruse, being without any form and beyond speech. Entering-the Dharma-door of nonduality has three layers of meaning. Nonduality is inconceivable and entering-the Dharma-door of nonduality is inconceivable liberation. The idea of nonduality of this sutra had a profound impact on Huineng’s Tanjing and Jizang’s thought of nonduality in four-layer two truths. The theory of sunya, middle way and non-discrimination discussed in the above two chapters, is the way of thinking of this sutra which is named as the negative affirming. Without the way of thinking of this kind, no sentient beings were gifted with the great compassion and skill in liberative technique.Without it, there were no developing and liberating living beings and purifying Buddha-fields. The fourth chapter discusses the thought of inconceivable liberation. In general, the Inconceivable is that which is beyond contemplation or conceptualization, beyond linguistic expression. In this sutra, apart from the above significance, the Inconceivable is equal to Liberation. The essence of inconceivable liberation is developing and liberating living beings and purifying Buddha-fields, is being released in liberation without abandoning the passions that are the province of the world, is following the way to attain the qualities of the Buddha, is neither destroying the compounded nor resting in the uncompounded, is being beyond the world without abandoning it. The fifth chapter argues the probability and method of developing and liberating sentient beings, that is, the thought of the Buddha-qualities and skill in liberative technique. The family of the Tathagatas', being constituted by all passions, is different from the true mind, the pure mind, the tatha^gatagarbha or the Buddha-nature. So it is certain that the thought of the Buddha-qualities would develop into the idea which insists on all sentient beings having the Buddha-nature. Zhiyi’s theory of evil-nature was evolved from the thought of the family of the Tathagatas'. The skill in liberative technique has many meanings: (1) A method, a means, a device for saving sentient beings; "expedient means" (upa^ya). "Excellent method for converting beings" (upa^ya-kau/salya). The wisdom of being able to save sentient beings by knowing discriminated phenomena. A temporary teaching established in order to lead sentient beings to the true teaching. This is a subject of primary importance in the Lotus Sutra. (2) A plan, scheme, design (a^rambha). (3) Usage of metaphor in teaching. (4) Chinese Buddhists utilized the doctrine of expedient means to help deal with the hermeneutical problem of reconciling the disparities among the different teachings attributed to the Buddha-to explain that the differences in the teachings of the Buddha delivered in his forty-nine year ministry were the result of the different audiences he addressed. The sixth chapter discusses how to purify the Buddha-fields. When we say that the purity of the Buddha-field reflecting the purity of one’s own mind, the mind is not the transcendental pure one, but the empirical one after arousing the thought of intention to achieve enlightenment. The purity of one’s own mind leading to the purity of the Buddha-field, means that the pure Buddha-field are constructed not only by purifying his own mind but also by purifying all living beings’ minds. Huineng’s idea of “one’s own mind is Buddha immediately” and the argument of “one’s own mind is pure Buddha-field immediately” are greatly different from the thought of the purity of one’s own mind leading to the purity of the Buddha-field. The seventh chapter discusses the relation between this sutra and householder-Buddhism and the secularization of Buddhism. This sutra doesn’t gives theoretical arguments for the householder-Buddhism and the secularization of Buddhism. (shrink)

本书就文化哲学的核心问题文明论,对法兰克福学派理论研究,强调其学派文明论的重要性,论述其学派对启蒙精神、文化工业、合法化危机的批判等。.

Once Zheng Xuan, a man of Han dynasty, made notations of “Yiwei”, he said: “The word ‘change’ contains three meanings: the first is simplifying, the second is transformation, and the third is unchanging ”, thus called to “three changes”. The wording “three changes” is able to be the different explanations of “Zhouyi”, and also can be understand to three meanings of the word “change” in “Zhouyi”. Everywhere in the nature, and in nature science, there are incalculable examples about “three changes”. (...) The process of “simplifying”, it is that nature science obtains the principles by means of summing up the multitudinous complex spontaneous phenomena. There is “the fundamental of thinking economy”, and “Aucum razor” in the west, then they emphasize to wipe off the miscellaneous and keep up the simple, and to eliminate the false and retain the true. Therefore, it can say where there is no “simplifying”, there is no nature science. “Transformation” means movement and change. This is the essentiality of the nature. From the biggest such as the universe to the smallest such as cells, all these are the outcomes of evolution, and are changing continueously. Physics researching from static objects to dynamic objects, and mathematics calculation from the constant to the variable, all of these studies are closing up to the essentiality of the natural “transformation” nearer and nearer. If there is no “transformation”, nature science world stop, and the nature world be deathly stillness. “Unchanging” means that the static state exists in the dynamic state, and the constant exists in the variation. The various theorems and laws, such as the theorem of constant of light velocity and the law of conservation of energy, are the summation and accumulation of the regularities of which the relative stabilization is kept in changeable movement. Various kinds of equation are all linked by equal-sign, and based on the condition recognizing which the two sides is equal constantly. Therefore the calculation of the relations between matter characteristics can be set up. Otherwise, not only the nature world be disorder and unsystematic, but also the science world have no laws to go by. (shrink)

Happiness can be regarded as an evaluation of life satisfaction. A high level of wellbeing can promote self-fulfillment and build a rational, peaceful, self-esteem, self-confidence, and positive social mentality. Therefore, the analysis of the factors of happiness is of great significance for the continuous improvement of the individual’s sense of security and gain and the realization of the maximization of self-worth. Emotion is not only an important internal factor that affects happiness, but it can also accurately reflect the individual’s happiness. (...) However, most of current happiness evaluation methods based on the emotional analysis belong to shallow learning paradigm, making the deep learning method unexploited for automatically happiness decoding. In this article, we analyzed the emotions of graduates during their employment and studied its influence on personal happiness at work. We proposed deep restricted Boltzmann machine for graduates’ happiness evaluation during employment. Furthermore, to mitigate the information loss when passing through many network layers, we introduced the skip connections to DRBM and proposed a deep residual RBM for enhancing the valuable information. We further introduced an attention mechanism to DRRBM to focus on the important factors. To verify the effectiveness of the proposed method on the happiness evaluation tasks, we conducted extensive experiments on the statistical data of the China Comprehensive Social Survey. Compared with the state-of-the-art methods, our method shows better performance, which proves the practicability and feasibility of our method for happiness evaluation. (shrink)

Coronavirus disease 2019 has not only resulted in immeasurable life and property losses worldwide but has also impacted individuals’ development, especially teenagers. After the COVID-19 pandemic, individual rumination as an important cognitive process should be given more attention because of its close associations with physical and mental health. Previous studies have shown that creativity as an antecedent variable can predict people’s mental health or adaptation. However, few studies have focused on the relationship between creativity and individual cognitive rumination after traumatic (...) events, and the mechanism underlying this relationship remains unclear. By using the Runco Ideational Behavior Scale, the Event Related Rumination Inventory, and the Questionnaire of Adolescent Emotional Resilience, the current study explored the relationship between creativity and intrusive rumination among 1488 Chinese teenagers during the COVID-19 pandemic and analyzed the moderating effect of emotional resilience on the relationship. The results showed that creativity, as assessed by the RIBS, was positively related to teenagers’ intrusive rumination, which implied that a higher level of creative performance could predict more intrusive rumination. Moreover, emotional resilience acted as a moderator in the relationship between creativity and intrusive rumination; the correlation was stronger when emotional resilience was low. These findings provide more evidence of the relationship between creativity and mental health and show the effect of this traumatic event on teenagers. (shrink)

Using logic analysis method with contemporary philosophy conception, made the definition of a life. Analyzing the reason of a disease and characteristics of drug, explained the Chinese traditional theory of materia medica. Demonstrated the best drug contain the function of Monarch drug, Minister drug, serviceman drug and missioner drug, instructed human drug reseach in future.

Di 1-2 juan. Xi fang si chao -- di 3-4 juan. Zhongguo wen xue -- di 5-6 juan. Zhongguo xi ju.

本书从法哲学角度对理性及由它而引申出来的法理性和法理念作了系统的研究,并进而对当代吕国法治实践的理念进行了探讨,提出了自己对相关的问题的一些思考.

本书以“先秦儒家孝道研究”为题,分析了先秦时期的社会变迁与儒家孝道思想的形成、发展,并对其性质进行恰如其分的评析;着重探讨了孝道的源起及其宗教伦理化、伦理政治化发展;先秦儒家孝道思想的确立——孔子对西 周传统孝道观念的重构;孔门后学对孔子孝道思想的丰富与发展;先秦儒家孝道思想的系统化、理论化——《孝经》等内容。.

本著作对中国传统社会中较具代表性的政治家、思想家的治安思想进行了梳理, 这些治安思想与当时治安形势结合紧密, 呈现了不同历史时期治安思想的主要内容和特点.

本书选取庄子中最富有代表性的五组文论范畴或"关键词",分别从审美与艺术活动的理想,文艺创造主体的审美态度,心理状态,理法技巧以及文学艺术作品的言意特征等多个方面扼要地勾勒出庄子文论思想的精髓与概貌.

本书讲述了如:操纵人心、恭敬待人、出人头地、收揽人心等历史上为人处世,安邦治国的技巧和实例。.

ABSTRACT This corpus-assisted critical discourse study examines news reports published by China’s official English-language media from 2000 to 2018, with the goal of understanding how they represent LGBTQ+ issues within the China’s socio-political context. Analysis reveals that the discussion of LGBTQ+-related topics has been consistently discouraged in China’s official English-language media, and the few news reports which have appeared in these media sources have focused on preventing the spread of HIV/aids through homosexual behaviors, on promoting LGBTQ+ rights, and on advocating (...) for the liberalization of sex education in China. The range of these focuses indicates that, despite widely-held negative stereotypes regarding homosexual behaviors and their relation to the spread of HIV/aids, the official English-language media of China have endeavored to project a positive image of the Chinese central government’s efforts to construct a society that is open, inclusive, and tolerant of LGBTQ+ individuals. This study also discusses positive changes in the social well-being of LGBTQ+ persons in China as evidenced first by the more liberal attitudes that gradually have resulted from the efforts of Chinese netizens to influence LGBTQ+-related governmental policies and second, by the more positive representations of LGBTQ+ issues being communicated to global audiences through the China’s official English-language media. (shrink)

juan 1. Shaoqu Feng xian sheng -- juan 2. Zhongfu Wang xian sheng -- juan 3-4. Erqu Li xian sheng.

Constructing a self model with universal cultural adaptability is a common concern of cultural psychologists. These models can be divided into two types: one is the self model based on Western culture, represented by the self theory of Marsh, Cooley, Fitts, etc.; the other is the non-self model based on Eastern culture, represented by the Mandela model of Hwang Kwang Kuo and the Taiji model of Zhen Dong Wang. However, these models do not fully explain the self structure and (...) development of Chinese people in the context of Chinese Buddhist culture. Based on the self theory of Chinese Buddhism and inspired by the famous Buddhist work Awakening of Faith in the Mahāyāna, this article constructs the “one mind, two aspects” self model. This model not only can properly represent the self structure of Chinese people in the context of Chinese Buddhism but also can explain the self-cultivation process and the realm of practice of Chinese Buddhist believers and thus has satisfactory cultural validity. (shrink)