Zhu Xi’s Spiritual Practice as the Basis of His Central Philosophical Concepts

This article attempts to connect three aspects of Zhu Xi’s 朱熹 (1130–1200) life and work: (1) the “spiritual crisis” he experienced in his thirties; (2) his identification of Zhou Dunyi 周敦頤 (1017–1073) as the first true Confucian sage since Mencius; and (3) his concepts of taiji 太極 and li 理. The argument is that (1) the spiritual crisis that Zhu Xi discussed with Zhang Shi 張栻 (1133–1180) and the other “gentlemen of Hunan” from about 1167 to 1169, which was resolved by an understanding of what we might call the “interpenetration”of the mind’s stillness and activity (dong-jing 動靜) or equilibrium and harmony (zhong-he 中和), (2) led directly to his realization that Zhou Dunyi’s thought provided a cosmological basis for that resolution, and (3) this in turn led Zhu Xi to understand (or construct) the meaning of taiji in terms of the polarity of yin and yang; i.e. the “Supreme Polarity” as the most fundamental ordering principle (li 理).     

W<Emphasis Type="SmallCaps">ang</Emphasis> Yangming’s 王陽明 Philosophy and Modern Theories of Democracy: A Reconstructive Interpretation

Liu Shipei 劉師培 (1884–1919) was the first scholar to locate intellectual resources of modern democracy in Wang Yangming’s theory of the “original knowing” (liangzhi 良知). In the 1950s there was a debate between Taiwanese liberals and the “New Confucians” over the relationship between the traditional Confucianism and modern democracy. Like Liu Shipei, the “New Confucians” justified modern democracy by means of Confucian philosophy (including that of Wang Yangming). For liberals, however, the Confucian tradition encompassed only the concept of “positive liberty,” which was irrelevant to or even incompatible with modern democracy. In this article, I try to argue for the position of the “New Confucians” by reconstructing Wang Yangming’s theory of the “original knowing” from a communitarian perspective.     

Dwelling in the Nearness of Gods: The Hermeneutical Turn from M<Emphasis Type="SmallCaps">ou</Emphasis> Zongsan to T<Emphasis Type="SmallCaps">u</Emphasis> Weiming

This article argues that, as far as the problem of Confucian religiosity is concerned, there is an interpretative turn from Mou Zongsan’s moral metaphysics to Tu Weiming’s religious hermeneutics. Some concluding remarks are made: First, Tu’s hermeneutics is rooted in the ontology of self as interrelatedness, which is completely different from Mou’s theory of true self as transcendental subjectivity. Second, Tu’s hermeneutics of self can be better illuminated with the help of Heidegger’s notion of Dasein as Being-with (Mitsein). For Tu and Heidegger, self cannot be seen as something separate from community. This article also points out that the paradigmatic shift is evidenced in another similarity between the four categories of self, community, nature, and the transcendent in Tu’s hermeneutics on the one hand, and the four symbols of earth, sky, divinities, and mortals employed by Heidegger to interpret the meaning of dwelling, on the other. In such a primordial situation of dwelling, gods are not supposed to be intellectually known; they are rather to be neighbors in community.     

幼儿心理理论与时序记忆的关系——来自时序记忆分离的证据

研究检验了时序记忆与心理理论的关系.实验一对39个3.5～5.5岁儿童的时序记忆能力以及心理理论表现进行测查,考察了因果关系、相关关系、无因果无相关关系三类不同性质的材料测得的时序记忆与心理理论的关系;90个儿童参与了实验二,通过正叙、倒叙、预叙三种叙述方式将时序记忆分离为理解性时序记忆和机械性时序记忆,再分别考察与心理理论的关系.结果发现,在不同性质的实验材料中,时序记忆与心理理论相关均不显著;5.5岁儿童的理解性时序记忆显著高于3.5岁儿童,4.5岁、5.5岁儿童的机械性时序记忆显著高于3.5岁儿童;只有理解性时序记忆能够预测儿童的心理理论成绩.     

暴力犯罪者对负性情绪信息注意偏向的ERP研究

采用视觉搜索范式,探讨了暴力犯罪者对情绪刺激（愤怒面孔与高兴面孔）的注意偏向特点。行为数据显示,相比非暴力组,暴力组对愤怒面孔的反应要显著快于高兴面孔,初步验证了暴力犯罪者对负性情绪信息存在注意偏向。ERP数据进一步表明,当目标刺激为愤怒面孔时,暴力组N2pc的潜伏期要显著小于非暴力组,说明暴力犯罪者对愤怒面孔的觉察早于高兴面孔,对负性情绪刺激更为敏感。由于N2pc的波幅不存在显著差异,差异主要表现在反应时和潜伏期,说明暴力犯能够更快的觉察到负性情绪面孔,但并没有对其投入更多的注意资源,出现回避模式,表明暴力犯对负性情绪信息的加工是一种警觉—回避模式。     

阶段转移事件对公平稳定性的影响

摘要：目前,组织公平的研究多集中于组织公平与组织结果变量之间关系,较少关注组织公平的稳定性。本文采取4（公平模式：公平控制/初始公平/不公平控制/初始不公平）×2（实验阶段：阶段1/阶段2）混合实验设计,探讨阶段转移事件对被试公平反应稳定性的影响。研究结果显示,公平对待导致积极的公平反应,不公平对待导致消极的公平反应;公平程序向不公平程序的转移导致对实验者信任和组织公民行为意向的评价显著降低;而不公平程序向公平程序的转移并没有导致对实验者信任和组织公民行为意向评价的显著增加,从而说明了公平反应的有限稳定性。     

楚竹书《周易》中的特殊符号与卦序问题

濮茅左先生通过对战国楚竹书<周易>中出现的独特红、黑符号的分析,提出了竹书<周易>卦序是一种与今本、帛本等都不相同的另一种卦序.其分析虽然不无道理,可以作为竹书卦序的一种可能的方案,但其分析也有致命的弱点,就是他不能合理解释竹书中的红、黑符号在今本卦序中为什么具有如此强的规律性,甚至具有比其确立的所谓竹书卦序更有对称性.为此,我们通过分析认为,竹书卦序运用的很可能就是今本卦序,是运用今本卦序来表达宇宙天地、万物与人类的演化与发展阶段.如果这一分析成立,那么,我们将会进一步发现一种前所未见的在阴阳学说统摄下的包含"三段论""四段论"和"七段论"为一体的丰富、系统而又独特的事物发晨阶段论.     

Action negation and alternative reductions for dynamic deontic logics

Dynamic deontic logics reduce normative assertions about explicit complex actions to standard dynamic logic assertions about the relation between complex actions and violation conditions. We address two general, but related problems in this field. The first is to find a formalization of the notion of ‘action negation’ that (1) has an intuitive interpretation as an action forming combinator and (2) does not impose restrictions on the use of other relevant action combinators such as sequence and iteration, and (3) has a meaningful interpretation in the normative context. The second problem we address concerns the reduction from deontic assertions to dynamic logic assertions. Our first point is that we want this reduction to obey the free-choice semantics for norms. For ought-to-be deontic logics it is generally accepted that the free-choice semantics is counter-intuitive. But for dynamic deontic logics we actually consider it a viable, if not, the better alternative. Our second concern with the reduction is that we want it to be more liberal than the ones that were proposed before in the literature. For instance, Meyer's reduction does not leave room for action whose normative status is neither permitted nor forbidden. We test the logics we define in this paper against a set of minimal logic requirements.     

Rich deontic logic: a preliminary study

This paper begins the development of new types of deontic operators, particularly ones whose semantic characterization is based on models with forward-branching time. In such models, supplemented by a choice function to model human agency, and an obligation function to introduce normative features, it is possible to develop a rich language with a variety of obligation operators, differing from one another in how they relate to time, and to the causal conditions, the causal consequences, and the logical consequences of actions. We approach these concepts making extensive use of the notion of a transition, as introduced in [M. Xu, Synthese 112 (1997) 137].     

Agential obligation as non-agential personal obligation plus agency

I explore various ways of integrating the framework for predeterminism, agency, and ability in [P. McNamara, Nordic J. Philos. Logic 5 (2) (2000) 135] with a framework for obligations. However, the agential obligation operator explored here is defined in terms of a non-agential yet personal obligation operator and a non-deontic (and non-normal) agency operator. This is contrary to the main current trend, which assumes statements of personal obligation always take agential complements. Instead, I take the basic form to be an agent's being obligated to be such that p. I sketch some logics for agential obligation based on personal obligation and agency, first in a fairly familiar context that rules out conflicting personal obligations (and derivatively, conflicting agential obligations), and then in contexts that do allow for conflicts (of both sorts). Finally, a solution to van Fraassen's puzzle is sketched, and an important theorem is proved.