Ultimate concern, reflection of civilization, and the idea of ��Man�� in Yin Haiguang

Yin Haiguang’s investigation and pursuit of the idea of “Man” reflect not merely a limited historical or parochial academic interest, but indeed address an ultimate concern of humanity which transcends any spatio-temporal limitations. In criticizing “modern man” for its faceless and non-self-identical figure, Yin Haiguang brings the conditions, purposes and noble values of humanity to light. His work has extraordinary significance for the highest aims of humanity and civilization.     

Zhu Xi��s choice, historical criticism and influence��An analysis of Zhu Xi��s relationship with Confucianism and Buddhism

As a great synthesist for the School of Principles of the Northern and Southern Song dynasties, Zhu Xi’s influence over the School of Principles was demonstrated not only through his positive theoretical creation, but also through his choice and critical awareness. Zhu’s relationship with Confucianism and Buddhism is a typical case; and his activities, ranging from his research of Buddhism (the Chan School) in his early days to his farewell to the Chan School as a student of Li Dong from Yanping and then to his critical awareness of the Chan School, developed in his association with Wang Yingchen, set the entire course of his relationship with Confucianism and Buddhism. It fostered his antagonistic attitude towards the Chan School, which lasted his entire life. Zhu approached the Chan School mainly as an objective social and cultural phenomenon; his discrimination between Confucianism and Buddhism was from an epistemological point of view; and his refutation of the Chan School was mainly from the point of view of language and methodology, an antagonistic attitude of how to face learning. Therefore, his opposition to the Chan School not only directly fostered an awareness of the Confucians of the Ming dynasty against Buddhism, who simply viewed the latter as an external and objective existence, but to a certain extent resulted in the disappearance of the transcendence of the School of Principles, and caused a total change in academic direction during the Ming and Qing dynasties and the formation of the Qianjia Hanxue. What is more, such an opposition to Buddhism continues to influence people’s understanding of the School of Principles.     

Rap on ��l��Avenue��; Islam, aesthetics, authenticity and masculinities in the Tunisian rap scene

This paper presents research findings from fieldwork in the rap scene of Tunis. Although the scene is relatively small, especially when compared to its Algerian counterpart, the number of young men involved in rap is expanding rapidly, particularly with the internet as a networking and promoting tool. Throughout the discussion I explore some of the ways that (Sunni) Islam intersects with rap in the artists’ lives, lyrics and identities, and the ways that their particular locatedness informs their position within what has been termed the ‘transglobal hip hop nation’. Whilst interpreting religion has long been a contested area in Tunisia, it seems that rap here functions as a route to articulating alternative interpretations of Islam, ones which not only unite the artists but offer potential for pan-umma and transglobal connectivities. These potentialities resonate with the idea of a ‘transglobal hip hop ummah’ and provide the artists with arenas for personal, political, collective and spiritual expression.     

The Concept of Experience by John Dewey Revisited: Conceiving, Feeling and ��Enliving��

The concept of experience by John Dewey revisited: conceiving, feeling and ??enliving??. Dewey takes a few steps towards a differentiation of the concept of experience, such as the distinction between primary and secondary experience, or between ordinary (partial, raw, primitive) experience and complete, aesthetic experience. However, he does not provide a systematic elaboration of these distinctions. In the present text, a differentiation of Dewey??s concept of experience is proposed in terms of feeling, ??enliving?? (a neologism proposed in this paper) and conceiving. Feeling refers to the basic mode of experience where action, emotion, cognition and communication constitute an original unity. Enliving, aesthetic experience, constitutes the lifeworld, as a person-in-world experience. Even though enliving is holistic and relational, a certain distance emerges between action, emotion and cognition which allows contemplation and choice. Conceiving, on the other hand, refers to the isolating and abstracting understanding of the world with even greater distance between action, emotion and cognition. Such a differentiation provides a clearer understanding of the scope of education. It avoids the risks of regressive tendencies in the concept of experience, and it helps to include conceiving within the realm of experience.     

Rate, Probability and Matching: Comments on ��The Identities Hidden in the Matching Laws, and Their Uses�� by David Thorne

David Thorne's (2010) article, “The Identities Hidden In The Matching Laws, And Their Uses” performs a valuable service in pointing out alternative expressions of matching. However, some identities tend to obscure rather than illuminate empirical relationships. Three such problematic instances are discussed: interresponse time as a function of interval and ratio schedule parameters; probability equality as implying rate matching; the apparent simplicity of probabilistic functions, as opposed to response rate functions, of reinforcement rate.     

The subjectivity and Universality of virtues��An investigation based on Confucius�� and Aristotle��s views

Philosophers today are inclined to propose virtues are either something subjective or something universal. However, Confucius and Aristotle, who made the most profound investigations into virtues, did not develop such theses. The deep-seated reason lies in their belief that there is always a possibility for a human being to become a man of practice, which cancels the need of proposing subjectivity thesis. The reason for their not raising the universality thesis of virtues is that they do not think that virtues are directly universal to all contemporarily existing minds. Rather, in their view, virtues involve a possible universality that may present in a virtuous mind. We can summarize Aristotle’s view into the concept of possible universality of virtue understood in terms of the perfect state of mind, since he explains the perfect state of mind in terms of perfect state of activity, and makes his investigations with an eye to the interactions between people with similar states of virtues. The view of Confucius can be summarized into the concept of possible universality of virtue understood in terms of the history of mind, since his investigations are made from the point of view of the states of mind reached through virtuous practices, i.e., a historical process of human life in which one’s pre-dispositions and feelings gradually reach some state of natural harmony and gains continual enrichment, and with an eye to the interactions between virtuous people and common people. From that similarly expressed view we can reasonably infer that virtues do possess the character called by today’s philosophers as universality, but it is a possible universality whose possibility is based on practice and on the development of virtuous minds.     

��The westward spread of Chinese philosophy�� and Marxism

Chinese philosophy was transmitted to Europe in the 18^th century through “Deism,” “organic philosophy,” “pure reason,” “absolute idea,” etc., and was absorbed by modern European philosophers. Chinese philosophy has also, via German classical philosophy, directly as well as indirectly influenced Marx and been absorbed into his philosophy. There is a cultural-psychological reason for the Chinese acceptance of Marxism. However, due to the influence of Occidentalism, this period of history has long been neglected.     

The Role of Masculinity/Femininity, Values, and Occupational Value Affordances in Shaping Young Men��s and Women��s Occupational Choices

Gender differences in occupational values have been well-established, yet little research has examined the predictive qualities of individual difference variables such as self-perceived masculinity/femininity on values and these constructs?? predictive role in the traditionality and perceived value affordances of future occupations??or the values persons expect a job to fulfill. Undergraduates (185 males, 401 females) from the Eastern, Southern, and Midwestern United States reported their occupational values, self-perceived masculinity/femininity, expected occupations, and the perceived value affordances of these jobs. Results indicated significant relationships among self-perceived masculinity/femininity, value endorsements, and the perceptions of value affordances. Results also indicated some differences among the three subsamples as well as gender differences across subsamples. Also, value endorsements mediated the relationships between self-perceived masculinity/femininity and traditionality and self-perceived masculinity/femininity and perceived value affordances. Thus, the values associated with jobs and personal value endorsements are important variables in career choice. The implications of these findings are discussed, and it is suggested that perceptions of occupational value affordances may be an entry point for intervention when trying to reduce occupational gender segregation.     

McDowell, Wang Yangming, and Mengzi��s Contributions to Understanding Moral Perception

This essay explores some of the similarities and differences between the views of several Western and Chinese thinkers on the metaphysical status of moral qualities and how we come to perceive and appreciate them. It then uses this comparative analysis to identify and address some remaining problems in regard to these two issues. The essay offers a brief sketch of and introduction to the history of the study of moral qualities and moral perception in modern Western philosophy and takes the views of John McDowell, Wang Yangming, and Mencius as the primary focus of its comparative component. It seeks to understand the views of these thinkers by a careful examination of the metaphors as well as the arguments they employ.     

Identities and Their Uses: Response to ��Rate, Probability And Matching�� by Rachlin And Locey

Some of the differences between Rachlin & Locey (2010) and Thorne (2010) are due to what assumptions are taken as givens versus questionable. Most of the other apparent differences are largely linguistic and can be resolved by agreeing on terminology. The identity combining both rate and probability of reinforcement is general, has already revealed order not previously noted, even in its currently simple form, and provides a way of incorporating additional variables known to influence and characterize behavior.     

Are there ��His�� and ��Her�� Types of Decisions? Exploring Gender Differences in the Confirmation Bias

Research on biased information seeking demonstrates that after decisions, people show a preference for supporting rather than conflicting information (confirmation bias). In a laboratory study (N?=?86 German undergraduates), we examined the interactive effects of different decision types and gender on the confirmation bias. Our study revealed that women showed less confirmation bias when the decision concerned themselves and their mate (interdependent decision) compared to a decision concerning only themselves (independent decision). In contrast, men showed less confirmation bias when they made an independent compared to an interdependent decision. Results were discussed in terms of self-construal differences between men and women leading to different motivations (defense vs. accuracy) during the information seeking depending on the decision type.     

Older and Younger Adults�� Attitudes Toward Feminism: The Influence of Religiosity, Political Orientation, Gender, Education, and Family

The present study explored attitudes toward feminism in 245 U.S. college students and their older relatives. Participants completed a scale of attitudes towards feminism, political orientation, a religiosity measure, and a demographic questionnaire. Results indicated that older adults were more conservative than younger adults on their attitudes towards feminism, religiosity, and political orientation measures. In the young adult sample, attitudes towards feminism were predicted by gender and political orientation, compared to older adults in which religiosity and political orientation were the best predictors. When exploring generational influence, older adults?? attitudes and demographic information were not associated with younger adults?? attitudes towards feminism and the women??s movement. In contrast, young adults?? political views were associated with older adults?? attitudes towards feminism.     

Fine-tuning nativism: the ��nurtured nature�� and innate cognitive structures

S. Oyama’s prominent account of the Parity Thesis states that one cannot distinguish in a meaningful way between nature-based (i.e. gene-based) and nurture-based (i.e. environment-based) characteristics in development because the information necessary for the resulting characteristics is contained at both levels. Oyama as well as P. E. Griffiths and K. Stotz argue that the Parity Thesis has far-reaching implications for developmental psychology in that both nativist and interactionist developmental accounts of psychological capacities that presuppose a substantial nature/nurture dichotomy are inadequate. We argue that well-motivated abandoning of the nature/nurture dichotomy, as advocated in converging versions of the Parity Thesis in biology, does not necessarily entail abandoning the distinction between biologically given abilities necessary for the development of higher psychological capacities and the learning process they enable. Thus, contrary to the claims of the aforementioned authors, developmental psychologists need not discard a substantial distinction between innate (biologically given) characteristics and those acquired by learning, even if they accept the Parity Thesis. We suggest a two-stage account of development: the first stage is maturational and involves interaction of genetic, epigenetic and environmental causes, resulting in the endogenous biological ‘machinery’ (e.g. language acquisition device), responsible for learning in the subsequent stage of the developmental process by determining the organism’s responses to the environment. This account retains the crux of nativism (the endogenous biological structure determines the way the organism learns/responds to an environment) whilst adopting the developmentalist view of biology by characterizing environments as distinctly different in terms of structure and function in two developmental stages.     

A ��non-aligned�� intelligentsia: Timur Novikov��s neo-avantgarde and the afterlife of Leningrad non-conformism

This article describes a logic of distinction and succession within the late-twentieth-century Leningrad-St. Petersburg cultural field, whereby consecutive intelligentsia mainstreams were replaced by their avant-garde peripheries. In this dynamic picture of socio-cultural transformations, I propose a working hypothesis of a repeated stratification of the field into an ??official??, an ??unofficial??, and a third ??non-aligned?? intelligentsia. This hypothesis is tested in reference to the ??non-aligned?? groups founded by the avant-garde artist and ideologue Timur Novikov (1958?C2002). Three major shifts are described: from the politicized late-Brezhnevite early 1980s to the apolitical radicalism of Novikov??s New Artists; from this anarchistic underground, through the perestroika era, to the playful ??classicism?? of the New Academy of Fine Arts in the 1990s; and from this postmodern international orientation to an arch-reactionary, neo-imperial posturing at the turn of the 2000s. Lastly, this ??non-aligned?? intelligentsia is suggested as a possible precedent, or, indeed, a model for understanding other historically significant avant-garde peripheries, which commonly seek to distinguish themselves from (often mutually-exclusive) centres.     

Han Feizi��s Thought and Republicanism

Han Feizi’s philosophy is usually represented as an amoral autocracy where the ruler is the sole political power and runs the state by controlling the people through rewards and punishments. While his system is formally autocratic, this article argues that the purpose behind this system bears some similarity to the republican political ideal of non-domination. In this interpretation, Han Feizi makes the ruler the sole power to mitigate the danger of the state being dominated by ministers. He does not employ republican institutions, but attempts to discourage the ruler from using his power capriciously in order to increase order and security in the state, which are his ultimate political values. Han Feizi is not a republican, but this similarity suggests that when revised for today’s very different circumstances, Han Feizian philosophy’s focus on impartial law can make a contribution to contemporary Chinese political thought.     

Logic, Formal Methodology and Semantics in Works of Ryszard W��jcicki

For decades Ryszard Wójcicki has been a highly influential scholar in the community of logicians and philosophers. Our aim is to outline and comment on some essential issues on logic, methodology of science and semantics as seen from the perspective of distinguished contributions of Wójcicki to these areas of philosophical investigations.     

The autonomy of cultural practice: Basis, limit and significance of the possibility of developing ��cultural automatism��

Culture has always led a “problematic existence.” As a result, the diagnosis and treatment of various cultural diseases continue to depend on the embarrassing double identity of culture as both patient and doctor, hence making it difficult for culture to explore its own obscure recesses. The question of whether culture is autonomous and can be itself in its own way should therefore be considered theoretically. Since culture is closely associated with civilization, real culture must be generated from the florescence of a civilization based on a logic of human integrity within a certain historical period of time. In order to illuminate and adhere to this cultural attribute, some “cultural truths” must be made clear by establishing and maintaining public order and good customs from a properly lofty spiritual view. We must prudently and critically inquire after the ideological promise of culture regarding reasonable existence and the evolution of humans, and present an ideal prophecy in line with the human demand for a good life so as to assure culture’s healthy, benign, and sustainable advancement and stable performance of its function of molding graceful, noble, and tasteful means of life.     

��I��ll Get That for You��: The Relationship Between Benevolent Sexism and Body Self-Perceptions

Benevolent sexism has been shown to have negative consequences for women. In the present study, we investigated whether there were differences in reports of body self-perceptions between 93 college women in the southeastern United States who either witnessed or did not witness a staged act of benevolent sexism. Because we believed that benevolent sexism could make beauty norms more salient, we hypothesized that women who witnessed benevolent sexism would report higher levels of self-objectification, body surveillance, and body shame. Women who witnessed benevolent sexism did report higher levels of surveillance and shame, constructs associated with self-objectification, but not higher general levels of self-objectification. This research provides more evidence of the negative effects benevolent sexism has on women.