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张世英 《Frontiers of Philosophy in China》2009,4(1):143-155
Early in Aristotle’s terminology, and ever since, “essence” has been conceived as having two meanings, namely “universality”
and “individuality”. According to the tradition of thought that has dominated throughout the history of Western philosophy,
“essence” unequivocally refers to “universality”. As a matter of fact, however, “universality” cannot cover Aristotle’s definition
and formulation of “essence”: Essence is what makes a thing “happen to be this thing.” “Individuality” should be the deep
meaning of “essence”. By means of an analysis of some relevant Western thoughts and a review of cultural realities, it can
be concluded that the difference between the attitudes toward things of the natural sciences and the humane sciences mainly
lies in the fact that the former focus on the pursuit of universal regularity, whereas the latter go after the value and significance
of human life. The movement from natural things to cultural things is a process in which essence shifts from universality
to individuality. It is the author’s contention that what should be stressed in the fields of human culture and society is
the construction of an ideal society that is “harmonious yet not identical”, on the basis of respecting and developing individual
peculiarity and otherness.
Translated by Zhang Lin from Beijing daxue xuebao 北京大学学报 (Journal of Peking University), 2007, (11): 23–29 相似文献
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邓晓芒 《Frontiers of Philosophy in China》2009,4(2):294-307
This essay reveals five points in which Heidegger misreads Hegel in “Hegel’s Concept of Experience”: (1) By forcedly introducing
the concept of “will”, he interprets Hegel’s phenomenology of spirit into Metaphysics of Presence; (2) interprets concepts
such as “statement” and “the road of skeptics” as the process of phenomenological reduction; (3) reduces Hegel’s Sein to Seiende;
(4) replaces “Contradiction” with “Ambiguity” so the active Dialectics become passive; (5) exaggerates conscious experience
and puts it into a real ontology, regardless of the significance of Logic and Encyclopedia of Philosophy. By an analysis of this misreading we can find the internal connection between Heidegger’s thought and that of his philosophical
forerunner, Hegel.
Translated by Zhang Lin from Zhexue yanjiu 哲学研究 (Philosophical Researches), 2007, (12): 59–66 相似文献
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研究旨在证明;实验1.实验室人工诱发婴儿被试愤怒情绪被划分为爆发怒与潜在怒两种愤怒表现形式,它们在婴儿进行的“迂回”作业操作中显示了不同的功能作用:爆发怒被试的操作效果显著优于潜在怒被试。实验2.以实验1同样的方法诱发婴儿被试愤怒情况下,在另一项“寻找”作业中验证了爆发怒与潜在怒两种愤怒形式确实具有不同的功能作用,实验2以心率水平测量作为验证指标。 相似文献
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Yanjun Guan Hong Deng Stephen D. Risavy Michael Harris Bond Fanjun Li 《Psychologie appliquee》2011,60(2):286-310
The current research investigated whether employees' self‐construals moderated the effects of supplementary fit and complementary fit on their work‐related outcomes (i.e. affective commitment and citizenship behavior). An organisational sample of 317 Chinese employees provided evidence that the relations between supplementary fit and these two work‐related outcomes were stronger among employees with a higher interdependent self‐construal. Conversely, the relations between complementary fit and work‐related outcomes were stronger among employees with a higher independent self‐construal. Theoretical and practical implications of these findings are discussed. 相似文献
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Duen-Min Deng 《Philosophia》2016,44(2):479-495
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There is little neurological evidence linking sensation seeking and emotion regulation in adolescence, which is characterised as an emotionally fluctuant period. The present study examined the relationship between sensation seeking and emotion regulation in adolescents. Electroencephalograms were recorded from 22 high sensation-seeking adolescents (HSSs, Mage = 12.36) and 24 low sensation-seeking adolescents (LSSs, Mage = 12.84) during the reactivity and regulation-image task. Group differences in event-related brain potentials (ERPs) associated with the regulation of negative and neutral stimuli were analysed. The results showed that (a) the P2 of HSSs were larger than LSSs during emotion regulation; (b) in down-regulation conditions, the LPP in all time windows were smaller than no-regulation in LSSs. However, there was no significant difference in HSSs; (c) the LPP 300–600 and LPP 1000–1500 of down-regulation were smaller in LSSs than HSSs; (d) for LPP 600–1000, HSSs induced larger LPP than LSSs in the negative down-regulation and negative no-regulation conditions. The results provide neurological evidence that higher sensation seeking is related to the high reactivity to emotional stimuli and poor cognitive control during the regulation of emotions. 相似文献
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Natalja Deng 《Philosophia》2010,38(4):741-753
This article is a response to Clifford Williams’s claim that the debate between A- and B theories of time is misconceived
because these theories do not differ. I provide some missing support for Williams’s claim that the B-theory includes transition,
by arguing that representative B-theoretic explanations for why we experience time as passing (even though it does not) are
inherently unstable. I then argue that, contra Williams, it does not follow that there is nothing at stake in the A- versus
B debate. 相似文献