Advances in artificial intelligence have raised a basic question about human intelligence: Is human reasoning best emulated by applying task‐specific knowledge acquired from a wealth of prior experience, or is it based on the domain‐general manipulation and comparison of mental representations? We address this question for the case of visual analogical reasoning. Using realistic images of familiar three‐dimensional objects (cars and their parts), we systematically manipulated viewpoints, part relations, and entity properties in visual analogy problems. We compared human performance to (...) that of two recent deep learning models (Siamese Network and Relation Network) that were directly trained to solve these problems and to apply their task‐specific knowledge to analogical reasoning. We also developed a new model using part‐based comparison (PCM) by applying a domain‐general mapping procedure to learned representations of cars and their component parts. Across four‐term analogies (Experiment 1) and open‐ended analogies (Experiment 2), the domain‐general PCM model, but not the task‐specific deep learning models, generated performance similar in key aspects to that of human reasoners. These findings provide evidence that human‐like analogical reasoning is unlikely to be achieved by applying deep learning with big data to a specific type of analogy problem. Rather, humans do (and machines might) achieve analogical reasoning by learning representations that encode structural information useful for multiple tasks, coupled with efficient computation of relational similarity. (shrink)

Background: Losing one’s only child may lead to post-traumatic stress disorder, of which re-experiencing is the core symptom. However, neuroimaging studies of sex differences in re-experiencing in the context of the trauma of losing one’s only child and PTSD are scarce; comparisons of the functional networks from the hippocampal subfields to the thalamus might clarify the neural basis.Methods: Thirty couples without any psychiatric disorder who lost their only child, 55 patients with PTSD, and 50 normal controls underwent resting-state functional magnetic (...) resonance imaging. The functional connectivity from the hippocampal subregions to the thalamus and the correlations of FC with re-experiencing symptoms were analyzed within and between the sexes.Results: Compared with husbands without PTSD, wives without PTSD had higher re-experiencing symptoms and weaker FC between the right hippocampal cornu ammonis 3 and the right thalamus. Moreover, only the correlation between the RCA3-RT FC and re-experiencing in wives without PTSD was significant. Among the three groups, only the RCA3-RT FC in female subjects was markedly different. Additionally, the RCA3-RT FC in wives without PTSD was remarkably lower relative to female patients with PTSD.Conclusion: Wives without PTSD who lost their only child had worse re-experiencing symptoms relative to their husbands, which was associated with the FC alteration between the hippocampal subregions and the thalamus. Importantly, the low level of the RCA3-RT FC may play a potentially protective role against the development of PTSD in wives who have lost their only child. (shrink)

本书主要内容包括:本书是当代中国"大陆新儒家"五位代表性人物的思想文化论集,集中展现了当代儒家对中国问题的基本看法及主张,也可以说是儒家自"文革"以后,第一次集体发声,吹响了复兴儒学,回归道统,儒化中 国的集结号.本书既有作者对当代中国面临的种种问题之立论直言,也有对时下各种思想流派对儒家批评质疑的回击辩证.

This chapter discusses the reception of The Classic of Filial Piety (Xiaojing孝經) from medieval to late imperial China. Based on the records found in Scripta Sinica database, we see the way in which female biographies indicate the increasing importance of The Classic of Filial Piety in female education during late imperial China. Male biographies, however, demonstrate the opposite trend. I suggest this phenomenon does not reflect the decline in its male readership, but rather a change in the status of the (...) book. I then discuss how the text played a significant role in political culture before medieval period and became mainly a primer after Southern Song. The marginalization of the text in political and elite circles caused it to figure less prominently in male biographies. In addition, this chapter also discusses certain aspects related to The Classic of Filial Piety and female education, as well as the revival of the study of the Canon during the late Ming and how the book regained its political importance by the support of the Qing state. (shrink)

_Mingli tan_ and _Qiongli xue_ are textbooks written during the late Ming and early Qing periods, and are the earliest examples of a systematic introduction to western logic The former describes logical reasoning and the basic structure of syllogism．In Verbiest' s _Qiongli Xue_(_Study of Fathoming Principles_) in its surviving form there is a section titled “General introduction to logical reasoning”．In _Qiongli xue_, the expression “litui”(reasoning) is used as the translation for the Latin word “syllogismus”, while in modern Chinese the (...) word “syllogism” is often translated as “sanduanlun” (argument with three parts)．Looking at the Greek epistemology of this word, “litui” is a more accurate translation than “sanduanlun．” This article considers the sections in _Mingli tan_ and _Qiongli xue_ on logical reasoning and discusses the problem with translation of “syllogismus” in different contexts．It is pointed out with the help of concrete examples from _Qiongli xue_ that “syllogismus” means “reasoning” in a wider sense, while in the context of valid forms of reasoning, it means the particular structure of Aristotelian logical reasoning in three parts．. (shrink)

Resumo: Este artigo sustenta que uma filosofia musical, centrada na voz, emergiu na China antiga, segundo a qual a voz humana ocupa uma posição normativa em relação aos instrumentos, por ser o meio que mais diretamente exterioriza a vida e o Qi. Argumenta-se que o Qi constitui o fundamento teórico que vincula o som vocal tanto à vitalidade natural quanto à agência moral e espiritual. Com base na análise de fontes, que vão do período pré-Qin à dinastia Qing, o (...) estudo demonstra uma transição de hierarquias materiais (“seda-bambu-carne”) para critérios baseados em graus de participação vital no som, culminando numa estética vocal orientada para o sujeito humano. O artigo explica ainda como as características linguísticas do chinês e a estreita relação entre literatura e música consolidaram a voz como norma para o timbre, a forma e a pedagogia musical. Por fim, analisa a passagem da atenção aos efeitos acústicos para a morfologia da cavidade oral, tornando possível a articulação de uma teoria sistemática, ancorada na prática da primazia da voz. (shrink)

A fair amount of recent Xunzi scholarship has focused on the problem of moral transformation. The problem being addressed supposedly arises this way. According to Xunzi, human nature is innately or inherently evil; individuals, nevertheless, can become moral agents capable to embracing and loving moral principles. Unfortunately, Xunzi does not provide any account of how individuals whose characters are inherently evil can transformed into full moral agents. Several scholars have proposed various ways in which Xunzi could address the problems, but (...) all are unsatisfactory for various reasons. In this paper, I will develop my own reading of Xunzi’s moral philosophy. My approach is to put Xunzi in the context of classical Confucianism, a tradition that shaped Xunzi’s thinking on his metaphysical assumption about the world, his reverence for the wisdom of sage kings, and his emphasis on education as the necessary condition for virtue development. (shrink)

Jiang Yong (1681-1762) -- Hui Dong (1697-1758) -- Lu Wenchao (1717-1796) -- Wang Mingsheng (1722-1797) -- Ji Yun (1724-1805) -- Zhao Yi (1727-1814) -- Qian Daxin (1728-1804) -- Jiao Xun (1732-1820) -- Duan Yucai (1735-1815) -- Wang Niansun (1744-1832) -- Wang Yinzhi (1766-1834) -- Wang Zhong (1745-1794) -- Hao Yixing (1757-1825) -- Jiang Fan (1761-1831) -- Yan Kejun (1762-1843) -- Huang Pilie (1763-1825) -- Ruan Yuan (1764-1849) -- Gu Qianli (1766-1835) -- Wang Jun (1784-1854) -- Zhu Junsheng (1788-1858).

本书阐述了清朝早期的主要学术氛围以及当时清朝政府统治下的政治、文化特色. 黄教授生动描述了本书中心人物李绂与其侍奉过的三代帝王--康熙、雍正、乾隆. 李绂出身贫苦, 考中状元, 成为一名杰出的官方学者, 并创作了数部重要哲学论著. 他还曾卷入如朝廷与少数民族之间复杂的政治纠纷中. 李绂与中国历史上三位重要帝王之间的复杂关系导致了他屡遭贬黜, 甚至判处死刑, 只是在临刑前才得以幸免.

Originating from the teachings of Confucius, Confucianism became the mainstream of Chinese culture and had enormous effects on all aspects of Chinese society. Confucianism has gone through three major changes in Chinese history: the first occurred during the Han period, the second during the Song period, and the third during the Qing period, after the first Opium War. In the late Qing period, China experienced a rapid decline due to the invasion of Western forces. Progressive intellectuals attributed this (...) to the conservative nature of Confucianism at that time. Their Anti-Confucianism Movement grew especially active during the May Fourth Movement in the early twentieth century. Two prominent figures in this movement were Chen Duxiu, from the political field, and Lu Xun, from the literary field. Chen Duxiu, who was a thinker and politician, and Lu Xun, who was a thinker and novelist, were both strongly critical of the problematic social habits connected to conservative Confucian ideologies, such as humaneness, courtesy, filial piety, and so on. However, there were also important differences between these two figures: while Chen Duxiu criticized the bad habits of Confucianism across various fields of society at a rather abstract political angle through his articles, Lu Xun more specifically criticized the bad habits of Confucianism in daily life from a literary perspective through his novels. These differences derived from their respective vocations. Consequently, while Chen Duxiu’s Anti-Confucianism Movement had a huge impact on intellectuals, Lu Xun’s Anti-Confucianism Movement had a huge impact on the general public. While the former led the Anti-Confucianism Movement, the latter popularized it. The third major change in Confucianism is still ongoing. It seems likely that the Anti-Confucianism Movement of Chen Duxiu and Lu Xun will help us to anticipate what kind of changes in Confucianism may go through in future. (shrink)

In the late Ming and early Qing periods, Confucians focused on ‘the reflection and transcendence of the evolution of Ming-dynasty Neo-Confucianism (the Lu-Wang and Cheng-Zhu schools), and shifted towards earnest moral practices to reconstruct the orthodoxy of Confucianism’.

volume 1. Zou xiang xin xue de jue wu zhi lu -- volume 2. Wen tao wu lüe de xin xue zong shi -- volume 3. Liang zhi xin xue de ren wen qing huai.

The "Philosophy of the Mind" teachings of Lu [Jiuyuan] and Wang [Yangming] represented a major school of thought in the neo-Confucianism of the Song and Ming dynasties. This school of thought can trace its sources and genealogy back to the notions of "fulfill the mind, know nature, and know Heaven" and "All Things are possessed within myself of Mencius in the pre-Qin period of Chinese philosophy, and was formed from these basic philosophical notions; further, it was a school of subjective (...) idealism unique to Chinese philosophy. It had a significant impact on the enlightenment thought both in the period between the Ming and Qing dynasties and in the modern era. Since the founding of the People's Republic of China, and particularly in the last ten years, in the wake of the deepening of the studies on the scholarship of the Song and Ming periods on the part of people in our country, there has also been very great progress in the area of research of the Lu and Wang school of philosophy of the mind. In the following article, we shall attempt to discuss selectively the major developments of this school of thought. (shrink)

The concept of Revering the Zhou originated in China’s Spring and Autumn period when feudal lords enhanced their own prestige and authority by revering the Zhou court. The core of this concept was to uphold orthodoxy. This ideal of Revering the Zhou and longing for the Ming permeated the entire Chosŏn dynasty. The people of Chosŏn declared, “The Ming is to us as the Zhou was to the state of Lu,” meaning that the Ming dynasty’s relationship with Chosŏn was analogous (...) to the Zhou dynasty’s relationship with the state of Lu. Historically, it was said that the complete Rites of Zhou was preserved only in Lu. After the fall of the Ming, Chosŏn believed that Chinese orthodoxy, as represented by the Ming, should rightfully be inherited by them. This demonstrates that the essence of Chosŏn’s advocacy for Revering the Zhou and longing for the Ming was to strengthen its connection to the Ming, thereby establishing its own legitimacy and, in turn, denying the Qing dynasty’s claim as the successor to Chinese orthodoxy. (shrink)

The Qing-dynasty monk Shoudeng (Tianqi) indicated that the hymns on old cases (songgu) of the Chan School had succeeded to, and had been influenced by, Fenyang, and after him by the four masters Xuedou, Zhengjue, Touzi, and Danxia. With the exception of Dayin and Juehai (Song dynasty), there were at least several tens of authors who explained the hymns. “Those who were constitutionally rustic were close to the tenets and those who were disorganized were far from the meaning.” It (...) was only Keqin, Xingxiu, Conglun (fl. 1270s) and the four above-named masters who “selected the secrets of the sutras and the tradition, and collected the strengths of the commentators…and assisted the popularity of the four [sets of] hymns, and summarized the subtle words of the five lineages.” The Biyan lu of Keqin has already been described and the Congrong an lu (Record of Congrong Hermitage) of Xingxiu and his disciple Conglun’s Konggu ji (Empty Valley Collection) and Xutang ji (Empty Hall Collection) are also fine examples of the evaluation genre. At the same time one can also see in these texts the process of the transformation in Chan thought from the Song to the Jin and Yuan. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Reviewed by:Found in Translation: “New People” in Twentieth-Century Chinese Science Fiction by Jing JiangYingying HuangJing Jiang. Found in Translation: “New People” in Twentieth-Century Chinese Science Fiction. New York: Columbia University Press, 2021. 144 pp. Paperback, ISBN 9780924304941.One of the Association of Asian Studies’ Asia Shorts series, Jing Jiang’s monograph is a delightful 130-page read including notes and a bibliography. It contributes new and cross-cultural perspectives to the Chinese SF (...) scholarship that has recently been invigorated by a plethora of translations into English, animated discussions at conference panels and themed lectures, and book-length studies such as Nathaniel Isaacson’s Celestial Empire: The Emergence of Chinese Science Fiction (2017), which focuses on China’s early twentieth century, and Hua Li’s Chinese Science Fiction during the Post-Mao Cultural Thaw (2021), which deals with works published between 1978 and 1981, to name just a couple. Jiang’s book covers both periods and the time in between with a purpose to investigate “how Chinese science fiction participates and intervenes in Chinese conceptualizations of the modern at critical junctures over the last century” (1), which Jiang achieves through comparative readings of texts brought into dialogue via translation. A shared theme of the texts studied is, as the book title suggests, the creation of a “new people,” either through edification or high-tech means such as bioengineering. Therefore, the interventions by science fiction that this study is concerned with are chiefly in debates about modern citizenry, subjectivity, and humanity in China’s twentieth century, when science fiction enjoyed its first two “booms.”This book has an introduction, four chapters, and an epilogue. The introduction offers a brief history of Chinese science fiction and announces the author’s intention to “situate Chinese science fiction within a dynamic model of world literature” (2). Jiang makes two crucial points: first, Chinese science fiction is a product of translation and transculturation, which [End Page 591] requires an intertextual and comparative study; second, contrary to its designation as a popular genre in the West, science fiction in China has been a form of elite literature and even a part of statist thinking. While this introduction may seem a bit long for a short book with “conciseness” as one of its marketing guidelines—the account of Lu Xun’s early life and turn to literature, for example, may be a little too elaborate for its purpose (10–12)—it lays a solid foundation for discussions about science fiction’s translingual dimensions and role in China’s nation-building discourse to develop through the chapters.The expansive first chapter, “Medicine for the Mind, Panacea for the Nation: How Did the Stories of Science and Fiction Become One?” is yet another historical survey, occasionally repeating points from the introduction, but this time of the background, genesis, and early growth of science fiction in China from the mid-nineteenth to the early twentieth century (i.e., the late Qing dynasty [1644–1911] and early Republican era [1912–49]). Jiang gives a detailed account of occurrences deemed important to the rise and confluence of fiction and science within China’s nation-building discourse, including literati intellectuals’ promotion of “new fiction” and the dissemination of scientific knowledge, highlighting the roles played by central figures like Liang Qichao, Lu Xun, and John Fryer. Jiang makes the illuminating observation that Fryer’s stipulation of a “new novel” for a fiction contest he organized in Shanghai in 1895 foreshadowed China’s literary realism and the vernacular movement (30), and her remarks about translation, Chinese science fiction’s inherent hybridity, and its mission to cure the nation well echo the book’s central argument about the genre’s interventions.A shorter chapter follows, entitled “Scientifically Formed or Reformed: Bioengineering and Other Fantasies about a New Species of National Subjects,” which examines early science fiction stories about manufacturing humanity and argues that these texts “gave rise to a literary vision that believed literally in the malleability or programmability of the soul” (39). During the first boom of Chinese science fiction in the 1900s, translations of and sequels to Western stories showcase the debate about science’s power of shaping the soul... (shrink)

Ben shu ji yu Wang Chuanshan zhe xue wen ben, can zhao "nei zai quan shi" de li lu yi ji quan shi zhi "dao" "shu" de ce lüe ji qiao, dui wang chuan shan zhe xue jin xing yan jiu, ti chu zhu ru Song Ming ru xue "san xi shuo", "wu zhong shi" ji xian shi shi jie de yu zhou lun, "tai ji" ben ti lun, xing zhi qian zai yu shi xian, liang ge ceng mian de (...) gong fu lun, ji yu "jin hua" de xun huan li shi guan, jun quan de "he fa xing" "zheng dang xing"yi ji "zi zhi lun" deng yi xie xin de guan dian, bing ti chu ru xue "shi cun dao de miao shu" "xing shang xue" "xing shang dao de shi jian" san zhong xing tai, tong guo jiang Wang Chuanshan yu Huang Zongxi deng tong shi dai de ru zhe yi qi zhi yu Ming mo Qing chu ru xue "xing shang dao de shi jian" xing tai, dui Wang Chuanshan zhe xue jin xing ru xue shi ding wei, wei Qing dai yi hou ru xue bao kuo xian dai xin ru xue dian ding ji ben fang xiang. (shrink)

Introduction : Zhang Taiyan and Chinese modernity -- Zhang's critique of Kang Youwei : anti-Manchuism, the national essence, and revolution -- Buddhist epistemology and modern self-identity : Zhang Taiyan's "On establishing religion" -- Transfiguring modern temporality : Zhang Taiyan's critique of evolutionary history -- Daoist equalization against the universal principle : Zhang Taiyan's critique of late Qing political theory -- Conclusion : Zhang Taiyan, Lu Xun and Wang Hui : the politics of imagining a better future.

This paper, taking ideas from history of philosophy, reflects on Wang, Yang-Ming’s criticisms of Chu, Xi. The reflection indicates that these critical ideas are all derived directly from Wang’s interpretation of Dah Xue (The Great Learning). Taking the perspective that nearly all Wang’s works are based on criticizing Chu’s theory, we can say however that Wang is deeply influenced by Chu. Actually, their difference is not that explicit as seen from the generally held distinction in history of philosophy between Cheng (...) and Chu about Li (principle) school on the one hand and Lu and Wang about Xing (principle) school on the other. In fact, according to Wang’s criticisms which concentrated the limits of Chu’s theory of Kung Fu, we see clearly that the problem originated from Wang’s confusion of Chu’s theory of Kung Fu with Chu’s personal ability of Kung Fu. Moreover, on the Kung Fu theoretical level, Wang’s criticisms confused Chu’s theory of Kung Fu procedure and ontology with pure Kung Fu theory. Consequently this confusion caused the lost of accuracy. Besides, there were other problems relating to criticism based on different interpretations of Pre-Qing Dynasty texts and various views on deviating editions of Dah Xue. This paper however holds the view that these differences caused by referring to ancient texts can be attributed to their differences concerning their attitudes towards the fundamental philosophical problems. It is on thisview that this paper argues that the difference between Wang and Chu can be resolved by elaborating their differing problematics.本文針對哲學史上王陽明對朱熹批評的意見做反思，指出這些批評意 見，從直接的材料上講，主要都是依據《大學》文本詮釋而來的，從陽明的 哲學創作來講，又多是針對朱熹理論做反對而來，就此而言，王陽明實在是 受到朱熹影響很深，兩人真正的差距，不像是哲學史上將程朱、陸王分為理 學、心學兩派之差異那麼樣的極端。又從實際上王陽明所爭辯的問題來看，則多為朱熹工夫不得力的批評，這就又有屬於朱熹談工夫理論還是朱熹自己 的工夫修養程度兩種問題，陽明亦是混淆此兩者。又從工夫理論的批評來 講，陽明又有哲學基本問題的錯置，將朱熹談於工夫次第及形上學存有論問 題的發言都從本體工夫的形式去批評，以致失去其批評的準確度。此外，還有從不同的先秦典籍之義理依據而做的文本詮釋之批評，以及對《大學》版 本本身的意見不同之批評，但上述批評，還是可以化約到哲學基本問題的不 同所致之批評。本文即以此為進路，說明陽明批評朱熹的意見是有可以被解 消之處，關鍵即在問題意識不同。. (shrink)

Song and Ming dynasty neo-Confucianism was an important aspect of the superstructure of China's feudal society, was an important tool by which the landlord class controlled the people intellectually. The development of Song dynasty neo-Confucianism reached its peak with Zhu Xi [1130-1200] and Lu Jiu-yuan [Lu Xiangshan, 1139-1193], with whom both objective idealism and subjective idealism became well established as systems of thought. The objective idealism of Zhu Xi later became the orthodox philosophical system of the feudal ruling class, and (...) throughout the Yuan, Mind, and Qing dynasties Zhu Xi was regarded as the official spokesman for the ideology of the landlord class. (shrink)

Ben shu ji zhong fan ying le dang dai ri ben zhe xue jia dui ma ke si zhu yi zhe xue de li jie.Shu zhong shou lu le ti ming xiu zi ran li shi guo cheng de si xiang,Ping tian qing ming xun huan= ji lei li lun yu li shi ren shi,Yan yuan qing yi ri ben de1844 nian jing ji xue zhe xue shou gao yan jiu deng wen zhang.

Riben Jiuzhou da xue tu shu guan cang you gu xie Huizhou ben "Zhuzi yu lei" yi bai si shi juan. Huizhou ben shang cheng "Chi lu", xia qi li bian, zai yu lu dao yu lei de xing cheng guo cheng zhong chu yu guan jian de di wei, dui xue jie yan jiu zhu xi si xiang de xing cheng guo cheng, Zhu Xi men ren de qing kuang, jin ben "Zhuzi yu lei" de xing cheng guo (...) cheng yi ji zhong gu shi qi gu Han yu bai hua, ti gong le xin de cai liao he xin de shi ye. (shrink)

In Modern Chinese Counter-Enlightenment: Affect, Reason, and the Transcultural Lexicon, Peng Hsiao-yen argues that a trend of Counter-Enlightenment had grown from the late Qing to the May Fourth era in the 1910s to the 1920s and continued to the 1940s. She demonstrates how Counter-Enlightenment was manifested with case studies such as Lu Xun’s writings in the late 1900s, the Aesthetic Education movement from the 1910s to 1920s, and the Science and Lifeview debate in the 1920s. During the period, the (...) life philosophy movement, highlighting the epistemic debate on affect and reason, is connected with its counterparts in Germany, France, and Japan. The movement had widespread and long-term impact on Chinese philosophy and literature. Using the transcultural lexicon as methodology, this book traces how the German term Lebensanschauung (lifeview), a key concept in Rudolf Eucken’s life philosophy, constituted a global tide of Counter-Enlightenment that influenced the thought of leading Chinese intellectuals in the Republican era. Peng contends that Chinese intellectuals’ transcultural connections with others in the philosophical pursuit of knowledge triggered China’s self-transformation. She has successfully reconstructed the missing link in the Chinese theater of the worldwide dialectic of Enlightenment and Counter-Enlightenment. “This book can be considered a milestone in modern Chinese and cultural studies. It is also the most ambitious attempt in developing a new kind of interdisciplinary studies—an attempt that bears a philosophic weight and cuts across the disciplines of Sinology, comparative literature, intellectual history, and translation studies. At the same time, it seeks to demonstrate a new theory of ‘Transcultural Lexicon’ which should appeal to all scholars interested in cultural theories.” —Leo Ou-fan Lee, Chinese University of Hong Kong “In the age ruled by the myth of technoscientific triumphalism, this timely and refreshing book unearths a critical strand of thought and sensibility against enlightenment rationality in modern China. Drawing on historical archives and debates, Peng Hsiao-yen stages a compelling critique of industrial modernity and the pursuit of wealth and power at the cost of emotional ties, community, and organic lifeways.” —Ban Wang, Stanford University. (shrink)

Song and Ming dynasty neo-Confucianism was an important aspect of the superstructure of China's feudal society, was an important tool by which the landlord class controlled the people intellectually. The development of Song dynasty neo-Confucianism reached its peak with Zhu Xi [1130-1200] and Lu Jiu-yuan [Lu Xiangshan, 1139-1193], with whom both objective idealism and subjective idealism became well established as systems of thought. The objective idealism of Zhu Xi later became the orthodox philosophical system of the feudal ruling class, and (...) throughout the Yuan, Mind, and Qing dynasties Zhu Xi was regarded as the official spokesman for the ideology of the landlord class. (shrink)

Ben shu kao cha le Qing mo min chu de si xiang yan bian,di 1 ci shi jie da zhan dui"wu si"si xiang jie de ying xiang, "wu si"shi qi de wen hua bao shou zhu yi pai bie, jiu yi ba shi bian yu si xiang jie de ying dui yi ji san shi nian dai de Zhongguo si xiang jie, dui Zhongguo jin dai min zu zhu yi de si xiang lai yuan yu xing cheng, "Wu si" (...) hou Liang Qichao de si xiang shu xing, "xue heng pai" yu Bai Bide xin ren wen zhu yi, jiu yi ba shi bian hou Zhongguo min zu zhu yi de xin bian hua, Sulian"yi wu ji hua"dui 30 nian dai Zhongguo zhi shi jie de ying xiang yi ji 1949 nian hou liu zai Da lu de xian dai xin ru jia yu Makesi zhu yi de guan xi deng wen ti deng jin xing le shen ru tan tao. (shrink)

本书以死亡美学角度为出发点,用充满哲理和诗歌一样的语言,探讨了中西方文化中的生死观念、死亡与崇高、悲剧、宗教、灵魂鬼怪世界的审美关系,并解析了死亡的现代意识和种种自杀现象。.

The Daebodan Shrine, Daetongmyo Shrine, and Mandongmyo Shrine were known as the Three Sanctuaries of Ming Veneration. The Daebodan was a place of sacrifice for the Chosŏn royal family, primarily reflecting the Chosŏn dynasty’s political gratitude and its sense of succession to orthodox legitimacy. Daetongmyo Shrine was a site of veneration for the descendants of Ming loyalist exiles, demonstrating their yearning for their fallen homeland. The Mandongmyo Shrine, however, was the focal point for the Chosŏn literati. After Song Siyeol lived (...) in seclusion here in his later years and carved a copy of the Chongzhen emperor’s calligraphy, his disciples established the Hwayang Academy on the site. They championed the ideology of Revering the Zhou and longing for the Ming and promoted the righteous principles of the Spring and Autumn Annals, transforming it into the center of this movement for Chosŏn’s literati. It was thus said to “alone uphold the world’s righteousness, a bastion of Zhou loyalty in the land of Lu.” The Mandongmyo Shrine and Hwayang Academy were regarded by the Chosŏn literati as equivalent to Qufu, the hometown of Confucius in China, becoming a sacred site for Chosŏn’s Longing for the Ming ideology. Therefore, clarifying the veneration at Mandongmyo and the status of Hwayang Academy in the history of Chosŏn’s ideology is highly significant for comprehensively understanding this intellectual trend, as well as for gaining insight into the Chosŏn dynasty’s differing attitudes toward the Ming and Qing dynasties. (shrink)