A brief explanation of the Chu bamboo slips Hengxian

The discovery of Hengxian and the formation of the category of hengxian are an important recapitulation and creative integration of the theory of the ontological Dao (Tao) in the Pre-Qin period. The cosmology of “self-creating and self-functioning” in Hengxian and the theory of “self-creating and self-evolving” in Liezi and Zhuangzi can be mutually interpreted. It indicates that the theory of transformation of qi entered a quite mature state in the Warring States Period. __________ Translated from Qilu Xuekan 齐鲁学刊 (Qilu Academic Journal), 2005 (1) by Yan Xin     

What is Classical and Non-Classical Knowledge?

Mamardašvili’s ‘classical’ paradigm of knowledge is seen to be minimally based on extrapolations from Descartes’ classical philosophy to which Mamardašvili attributes features that rather anticipate his own post-classical ontology. The latter is oriented towards the primacy of perception as a subjective process, in which the self-conscious subject constructs the world, not as illusion, but as a ‘picture’ or ‘model’ (Wittgenstein’s Bild). By examining Mamardašvili’s definition of the ‘phenomenon’ against the␣background of Husserl’s ‘reduction’, Wittgenstein’s ‘object’ and the Freudian and post-structuralist psychoanalytic model of subjectivity, the paper arrives at the inference that Mamardašvili is essentially a post-Structuralist thinker who appropriates concepts from various critical and philosophical disciplines to construct his own multi-disciplinary theory of consciousness and perception.     

儒家伦理的现代转换是否可能

儒家伦理包括理念和行为两种形态,由此儒家伦理的现代转换就分化为儒家伦理思想的现代转换和以儒家伦理为基调而形成的中国传统伦理的现代转换。儒家伦理思想的转换不仅是必要的也是可能的。     

大学生人生观研究

本研究选取不同地区5所高等学校665名大学生为研究对象,在问卷调查的基础上对当代大学生人生观现状和特点进行了较为全面的考察.研究结果为:当代大学生人生观总体上积极进取,他们追求自身的完善与发展;当代大学生在人生认知量表的4个维度上的得分有显著的性别、年级差异,没有生源地、文理科和独生子女差异.     

The Moral Implications of Immorality

This essay focuses on the issue of immorality, an issue that has largely been understudied in anthropology. It examines two types of immoral behavior in contemporary Chinese society, drawing on cases widely agreed upon by ordinary people to be morally wrong. Next, it analyzes moral experiences and moral sentiments among individuals who either were victims of immoral acts or recalled their own feelings of being immoral. Ethnographic evidence shows that immorality tends to be intuitive and emotional in actual social actions but in recollections of moral experiences it is reflected upon with rational reasoning and justification. Immorality is essentially the violation of the social, which may explain why ordinary people use immorality to define and defend their social behavior in everyday life. The recent emphasis on moral reasoning and ethical choice in anthropological studies of moralities has overlooked the social in the moral as well as the role of moral sentiments and intuitions in social actions.     

Prayer and the Soul: Dialogues that Heal

Prayer is more than a bowed head and folded hands. It is the deep longing that is expressed by mute bodies and by our souls, the center of being that connects us to God. Chaplains engage in dialogues that heal, as they risk the encounter with another—soul to soul—discerning the heart of another's concern to find the healing required.     

用原创精神讲好中医药故事

以往的科学或哲学阐释并没有使中医药摆脱为其合理性辩解的“被动”局面,而建立以故事阐释原创的新视野,有助于培育中医原创思维,促进中医药的“文化转型”及其发展,并由此能够真正转变政府决策的心态,引导整个行业通过发挥原创精神开创中医药事业发展的新局面.     

Analogue Mental Transformations in 3‐Year‐Olds: Introducing a New Mental Rotation Paradigm Suitable for Young Children

Until now, a successful application of the mental rotation paradigm was restricted to children 5 years or older. By contrast, recent findings suggest that even infants can perform mental rotation. Unlike the methods used in infant studies (looking time), our new research paradigm allows for the measurement and interpretation of reaction times. Kindergartners (aged 3–6 years) were presented with a stimulus configuration on a touchscreen and asked to bring a rotated stimulus into an upright position using the shortest path. Mean reaction time (RT) increased linearly with angular disparity. The ensuing linear trend was significant not only for the entire sample but also for the youngest age group analysed separately. To exclude the possibility that linearity was due to movement planning, 3‐year‐olds had to manually rotate a stimulus about the same trajectory without the need for a corresponding mental transformation in a second experiment. Here, no linear trend was observed. These results are interpreted as evidence for an analogue mental transformation in 3‐year‐olds, equal to the transformation processes in older children's and adults' mental rotation. Copyright © 2013 John Wiley & Sons, Ltd.     

Argumentation and Transformation

I consider argumentation from the point of view of context-transcendent cognitive transformation through reference to the critical social theory of Jürgen Habermas. My aim is threefold. First, to make the case for a concept of context-transcendent cognitive transformation. Second, to clarify the transformatory role of argumentation itself by showing that, while argumentation may contribute constructively to context-transcendent cognitive transformation, such transformation presupposes the existence of a reality conceptually independent of argumentation. Third, to cast light on the problem of how to justify argumentatively the poetically formulated, novel and innovative semantic contents that may be required for context-transcendent cognitive transformation. I conclude that the difficulties involved in argumentatively assessing novel and innovative semantic contents should not be misconstrued as evidence of an unbridgeable gap between language and experience but rather suggest the need for a more dynamic normative conception of language and for a more receptive model of autonomous agency.