Contemporary Chinese society has witnessed ongoing complex institutional and cultural reconfiguration, driven by the transition from the socialist planned economy to marketization and later its deep engagement in globalization and neoliberalism. In this reshaping of Chinese society, tradition and modernity, the resurgence of patriarchal Confucian tradition, the socialist version of modernity, the capitalist version of modernity, and the socialist heritage intermingle, and all seem to define a mosaic temporality.Facing the increasing uncertainties of the market, family members in post-reform China have (...) to stick together as an economic safety net, emotional harbor and spiritual fortress. Chinese parents heavily invest in their children and continue to support them in their adulthood; whereas, the youth is under great obligation to providing old age care for their parents; and parents may regard this heavily-invested offspring as their private product. This resurgent but modified familialism, is not an exact replication of traditional familialism, but is definitely different from the family modes featured by individualism in Western contexts. Mosaic familialism is characterized by a sequential symbiosis between parents and children facing financial constraints and unforeseeable uncertainties with a lack of a social safety net. At the same time, patriarchal Confucianism is rejuvenated to a certain degree, women’s traditional wife and mother role is once again stressed, if not glorified; and the neoliberal discourse articulating personal choice and responsibility, but not individual right, stands by seamlessly. Parents and children, husband and wife are dependent on each other in the intimate family, following a clearly gendered pattern. (shrink)

ABSTRACTThe pragmatist reform and opening-up in 1978 has revolutionised the way China communicates internally and engages with the outside world. Firmly embedded within this broader historical context, the interpreter-mediated and televised Premier-Meets-the-Press conferences are a high-profile institutional event in China. At this discursive event, the Chinese premier – ranked second in China’s political hierarchy – is put in the international media limelight, answering journalists’ questions on a range of topics. The section involving the interpreters’ rendering of journalists’ questions is triadic (...) and dynamic and represents a particularly interesting site of ideological contestation, which can be conceptualised profitably using Bakhtin’s concept dialogised heteroglossia. Drawing on a corpus containing 20 years’ press conference data between 1998 and 2017, this CDA study interrogates the interpreters’ agency, particularly in constructing the Chinese government’s image when rendering journalists’ questions. Despite the commonplace assumptions of interpreters being impartial with little agency, the government-affiliated interpreters are found to actively engage in facework and image construction. This leads to a discursive pattern described in Van Dijk’s ideological square, which involves further emphasising and foregrounding the positive elements yet de-emphasising and mitigating the negative elements about Beijing. (shrink)

Kann man das Leben führen? Die in diesem Band versammelten Beiträge stellen sich in kritischer Absicht dem modernen Konzept der »Lebensführung«, das die Technikphilosophie mit der Lebensphilosophie im frühen 20. Jahrhundert eng verbunden hat und teilweise bis heute verbindet. Auch relevante soziologische Positionen wurden in diesem Kontext entwickelt. Anhand zentraler Autoren wie Simmel, Bergson, Husserl, Heidegger, Blumenberg, Berdjajew, Reuleaux, von Uexküll, Plessner, Freyer, Jonas und Günter Ropohl (dem dieser Band aus Anlass seines 75. Geburtstags gewidmet ist) werden die Bezugnahmen zwischen (...) Technik- und Lebensphilosophie analysiert, aber auch die Abgrenzungsversuche voneinander. Die Verhältnisbestimmung der Konzepte »Leben« und »Technik« kann systemischen Charakter annehmen und deshalb die Idee einer lebensbejahenden oder -verneinenden Technik nach sich ziehen, z.B. artikuliert als Technikoptimismus/-pessimismus oder als emanzipatorische Frage nach dem eigenen Leben und dessen Selbstverwirklichung. Wenn es um Lebensführung geht, werden also gleichzeitig die Ausgangsbedingungen der Identitätskonstruktion moderner Subjekte und die Frage thematisiert, inwieweit Systementwürfe jene ermöglichen oder begrenzen. (shrink)

Based on in-depth interview data and popular culture texts, the current study has explored the politics of reproduction revolving around women’s age in contemporary China. Conceptualizing reproduction as a site of contestation and politics between different, and often contradictory, sets of discourses and power structures, I pursue a feminist and social constructivist analysis of the politics of reproduction in the lives of a group of urban professional women who are yet to enter motherhood at their late 20s and 30s. I (...) engage with Inhorn’s concept of ‘disrupted reproduction’ to highlight the politically, morally and emotionally charged contestations in the ‘problematized’ reproductive lives of these women. I unveil how Chinese professional women beyond their ‘reproductive prime’ are discursively constructed as ‘disrupters’, who fail their femininity test tied to a motherhood identity within the family context, challenge the ‘natural’ biological law regulating their reproductive bodies, and face a doomed reproductive future fraught with medical, physical and emotional traumas which ART cannot alleviate. Such a discourse renders invisible the structural causes of problems and challenges professional women face in negotiating parenthood, social norms and selfhood, which systematically put them under pervasive social surveillance and discipline. (shrink)

This study reports on a longitudinal inquiry into professional identity construction among six novice cross-border English language teachers from mainland China, who completed their pre-service teacher education in Hong Kong (HK) and began their teaching practice in local HK schools. The findings indicate that the participants navigated obstacles in teaching by deploying their own multiple languages as a cultural and linguistic repertoire. The findings also show that the teachers experienced difficulty legitimising their professional identity in the teaching community, where contextual (...) issues and power interplays mediated the process. Furthermore, it is found that the participants? commitment to teaching was negatively influenced by their non-legitimate position in the teaching community and the discordance between their teaching beliefs and the norms and values of their workplace. This study suggests that complex inter-relationships between marginal status in and legitimate membership of the community, between historical and cultural background, present practice, and future expectations, between social discourse and personal location, are involved in the process of identity construction. Measures to legitimate these teachers? position and to transform the linguistic and cultural repertories of these teachers into valuable resources of the local schools are suggested. Implications for future research are outlined. (shrink)

EDITORS’ AbstractThis article is a direct response to Zhang Xiping’s criticism of Sinologism in particular and to the overall critique of Sinologism in general. With a succinct account of what Sinologism is, it provides detailed answers to a series of questions brought up by the critics. In an effort to clarify the relationship between Sinologism on the one hand and Orientalism, postcolonialism, deconstruction, New Historicism, postmodernism, and ideological theory on the other, it attempts to rethink the issues of paradigms for (...) Sinological studies, China–West studies, and cross-cultural studies. (shrink)

1-kwŏn. Yugyo ŭi kwagŏ wa hyŏnjae kŭrigo mirae -- 2-kwŏn. Chŏngsang kwa isang ŭi taegyŏl yŏksa.

A diferencia de todos los demás sistemas de imputación, Jakobs ubica el acento de la relevancia jurídico-penal del hecho en su significado normativo, como algo que trasciende la mera causalidad exterior y la finalidad del autor, de manera que lo decisivo para la imputación jurídico-penal no es ni lo psíquicoreal querido por el autor, ni la causalidad desplegada por su conducta, sino el significado normativo de esa conducta como la expresión de un sentido objetivo de desautorización de la vigencia de (...) la norma en un determinado contexto social. (shrink)

The present book is the English version of a monograph 'Die aristotelische Syllogistik', which first appeared ten years ago in the series of Abhand 1 lungen edited by the Academy of Sciences in Gottingen. In the preface to the English edition, I would first like to express my indebtedness to Mr. J. Barnes, now fellow of Oriel College, Oxford. He not only translated what must have been a difficult text with exemplary precision and ingenuity, but followed critically every argument and (...) check ed every reference. While translating it, he has improved the book. Of those changes which I have made on Mr. Barnes' suggestion I note only the more important ones on pages 4, 12, 24sq, 32, 39, 6lsq, and 158. Since the second edition of the German text appeared in 1963 some further reviews have been published, or come to my notice, which I have 2 been able to make use of in improving the text of this new edition. I must mention here especially the detailed critical discussions of my results and arguments published by Professor W. Wieland in the Philosophische Rundschau 14 (1966), 1-27 and by Professor E. Scheibe in Gnomon 39 (1967), 454-64. Both scholars, while agreeing with the main drift and method of my interpretation, criticise some of my results and disagree with some of my arguments. It would not be possible to discuss these technical matters here with the necessary thoroughness. (shrink)

It is not only difficult to be a sports expert but also difficult to grow from a sports expert to a sports elite. Professional athletes are often concerned about the differences between an expert and an elite and how to eventually become an elite athlete. To explore the differences in brain neural mechanism between experts and elites in the process of motor behavior and reveal the internal connection between motor performance and brain activity, we collected and analyzed the electroencephalography findings (...) of 14 national archers and 14 provincial archers during aiming and resting states and constructed the EEG brain network of the two archer groups based on weighted phase lag index; the graph theory was used to analyze and compare the network characteristics via local network and global network topologies. The results showed that compared with the expert archers, the elite archers had stronger functional coupling in beta1 and beta2 bands, and the difference was evident in the frontal and central regions; in terms of global characteristics of brain network topology, the average clustering coefficient and global efficiency of elite archers were significantly higher than that of expert archers, and the eigenvector centrality of expert archers was higher; for local characteristics, elite archers had higher local efficient; and the brain network characteristics of expert archers showed a strong correlation with archery performance. This suggests that compared with expert archers, elite archers showed stronger functional coupling, higher integration efficiency of global and local information, and more independent performance in the archery process. These findings reveal the differences in brain electrical network topologies between elite and expert archers in the archery preparation stage, which is expected to provide theoretical reference for further training and promotion of professional athletes. (shrink)

Günthers Untersuchungen zu Hegels Kritik der »formalen« Logik und ihrer metaphysischen Voraussetzungen demonstrieren die Begrenzung der klassischen, zweiwertigen Logik auf das Thema »Objektivität« (»Sein des Seienden«). Zum Verständnis des zweiten logischen Fundamentalthemas »Subjektivität und Reflexion« in der Philosophie des Deutschen Idealismus ist eine grundsätzliche Erweiterung der Konzeption der Logik unumgänglich. In ausführlicher systematischer Analyse der Reflexionstheorie Hegels arbeiten die »Grundzüge einer neuen Theorie des Denkens« den für den Aufbau einer transklassischen Logik grundlegenden Begriff der »logischen Thematik« heraus. Und damit ist (...) dieses Buch als Hegel-Interpretation zu verstehen und zugleich der Einstieg in die Günthersche Theorie exakter operativer Dialektik. (shrink)

Trotz der Krise institutionalisierter Religion beschaftigen religiose Fragen das philosophische Nachdenken starker denn je. Im Band werden unterschiedliche religionsphilosophische Zugange gebundelt, die zugleich aktuelle Themen exemplarisch behandeln. Wichtige Zugange aus der Philosophiegeschichte finden ebenso ihren Niederschlag wie politische oder kunsttheoretische Implikationen. Dadurch wird ein Uberblick uber gegenwartige Debatten geboten, die nicht nur christliche Konfessionen, sondern auch andere Religionen einbeziehen. Nicht zuletzt geht es um Probleme moglicher Neuansatze phanomenologisch bestimmter Religionsphilosophie sowie um deren Bedingungen in der spaten Moderne"-- Back cover.

The authors of the concept Health-Related Digital Autonomy have laid the first building block to examine the interactions between artificial intelligence, social media, and depression f...

The reasons conception is the most prominent account of the nature of critical thinking. It consists in responding appropriately to reasons. Responding to reasons can be following a rule, it can be making an exception to a rule, it can be responding to a situation that is unique. It depends on the context each time what is the appropriate response. Critical thinking is the educational cognate of rationality and is a sine qua non for a reasonable life in a modern (...) democratic society. Reasons are generally normative. If this is true then it is to be expected that critical thinking is normative and also rationality. Critical thinking consists in being appropriately moved by reasons. The normative element of reasons moves us to beliefs or actions. It depends on our character how reasons move us. This indicates that our character must be well formed to enable us to be appropriately moved. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:The Divine and Artistic Ideal:Ideas and Insights for Cross-Cultural Aesthetic EducationMing Dong Gu (bio)IntroductionPeople in different cultural traditions would praise an excellent work of art as a masterpiece that has attained the status of the divine. This is a practice inherited from the ancient past. In high antiquity, when people did not have sufficient knowledge of artistic creation, they attributed creative inspirations and superb art to gods. In ancient (...) Greece people believed that all the arts were created by the Muses, daughters of the supreme god Zeus.1 Accordingly, they viewed divine creation as the highest order of representation and used the divine as the yardstick to measure artistic excellence. In early Greek thought Plato, through the mouth of Socrates, praised Homer as "the best and most divine of all."2 Citing the exquisite lyric poetry by Tynnnichs of Chalcis as evidence, he declared, "the god would show us, lest we doubt, that these lovely poems are not of man or human workmanship, but are divine and from the gods, and that the poets are nothing but interpreters of the gods, each one possessed by the divinity to whom he is in bondage."3In the Chinese tradition similar ideas existed from high antiquity. In early Chinese thought there is a parable in Zhuangzi's (369–286 BC) philosophical writing. It narrates how a skillful carpenter was commissioned by a king to make an ornate music stand. When the stand was finished, people, struck by the life likeness of the carved birds and animals on the stand, believed that he was able to make such superb art work because he was endowed with the divine power of gods.4 In literary criticism Yan Yu (fl. 1180-1235), a literary theorist whose views have exerted a lasting impact on Chinese poetry and poetics, proclaimed the divine to be the ultimate standard for [End Page 88] the poetic art: "There is only one ultimate achievement in poetry: it is called 'entering the divine.' When poetry enters the domain of the divine, it has reached its perfection and limit. Nothing can be added to it!"5 In other traditions, if people want to pass the highest praise for an excellent work of art, a simple exclamation, "That is divine!" would be sufficient.Thus, across cultures art has been related to the divine. Without reference to it, aesthetic conceptions of art and artistic creation would not be what they are today. This is because in many traditions the divine used to be viewed as the ultimate aesthetic ideal, and aesthetics is full of notions, ideas, and concepts related to it, without which artistic criticism and aesthetic education would be in a much impoverished state. The divine in art, however, is a slippery category in aesthetics that has been intuitively explored since high antiquity. In this article I will examine some critical and theoretical data on the divine, divine creation, and divine spirit in artistic representation from the Chinese and Western traditions and explore how the Chinese and Western traditions employ ideas of the divine for artistic conceptions and aesthetic education. On the basis of comparison and contrast, I will try to obtain some rational insights into the relationship between artistic creation and the divine in terms of logical analysis. Finally, I will make some efforts to reconceptualize the insights drawn from both traditions and explore to what extent the divine is still relevant to present-day aesthetics, how an aesthetic ideal may be conceived according to ideas of the divine in artistic representation, and in what ways an artwork may be considered to have entered the divine realm of the artistic ideal.God, Nature, and the Artistic IdealDespite vast differences in aesthetic conceptions, we can observe a discernable movement in the Chinese and Western notions of the divine in art from theistic and intuitive characterization to rational and logical conceptualization. This movement is characterized by a shift in emphasis from a personal god to impersonal nature, and from divine creator to human creator. Chinese and Western traditions started with a similar concern: What is the aesthetic ideal in artistic representation? Both traditions believe that the artistic ideal is... (shrink)

Exploring the locality stereotype with respect to CEO’s trustworthiness, we find that firms whose CEOs are from more reputable hometowns have a higher likelihood of stock price crashes, indicating the presence of a CEO “Trust Exploitation” effect, i.e. a high-trust identity does not guarantee managerial ethics; to the contrary, it could tempt CEOs to abuse outsiders’ trust, camouflage their misconducts and conceal adverse information more severely. The effect of CEO’s perceived trustworthiness on tail risk of stock price remains robust when (...) controlling for the region-level trust of firm’s headquarters, and in 2SLS regression with an instrumental variable. Further, CEO’s “Trust Exploitation” effect is more prominent among firms with lower disclosure quality, higher capital market pressure and higher CEO incentives. Our findings highlight an unexplored imperfection of individual-level trustworthiness as a reliable substitute for formal monitoring devices in terms of improving stock market stability. (shrink)