In the 16th century, western science made a great leap. Meanwhile, in China, the development of textual criticism (including scholars Gu Yanwu 1613-1682, Dai Zhen 1724-1777, Duan Yucai 1735-1815, Wang Niansun 1744-1832) also facilitated the development of scientific factors (Hu Shi 1967).This paper argues that Qian-Jia scholars爷work represented a new era of traditional research that the value of scholarships and intellectual work (starting from Gu Yanwu 1613-1682, Dai Zhen 1724-1777, Duan Yucai 1735-1815, Wang Niansun 1744-1832, etc.) is essentially based on (...) what they created and believed, overtly or overtly, the principle of logic certainty—a newly developed indigenous rationalism in the Chinese intellectual history. (shrink)

This work attempts to respond to Tomas Aquinas' Cosmological Argument in a way that combines Set Theory with the idea of the ‘Book of Change’. The study defines the ith Cause Set on which to operate on, which leads to the ontological commitment of austerity that the ‘First Cause's Compromise with emergence’ cannot be avoided. It is argued in the present paper that the concept that ‘emergence only consists of Synchronic Emergence and Diachronic Emergence’ should be extended to a broader (...) notion of emergence, which is made up of the two discussed elements and a third one ‘No-Boundary Emergence’ (beyond the time dimension). The article defines the concept of No-Boundary Emergence, proves why it is a type of emergence that differs from the traditional two types, and asserts that it underlies the bottom layer of the cosmos. This study describes the common feature of all emergence as communication protocols between layers. The assemblage of all emergences behaves similar to a distributed system that cannot be restricted by Gödel's theorem. The paper provides evidence (in Big Bang Cosmology, Conformal Cyclic Cosmology, Superstring Theory, Quantum Gravity) for this point of view, and notes that emergence (in the context of No-Boundary Emergence) is not only a simple scientific theory but also a progressive scientific research programme that can spontaneously grow from scientific theory based on Platonism at the expense of a degenerating shift to the ontological commitment of austerity. This paper proposes an improved model of Schrödinger Cat that provides a new explanation for quantum measurement and argues that there must be a forbidden zone of thought experiments. The study also introduces the implications of ancient Chinese thoughts (namely, the ‘Book of Change’ and Confucius). The paper comes to the conclusion that emergence (crossing the gap between ‘being’ and ‘nothing’, while ignoring the forbidden zone of thought experiments) relieves ‘cosmological insufficiency’ in the sense of Neo-Aristotelism. (shrink)

In his What is intention, Bratman proposed that intentions can be seen as both inputs and outputs of practical reasoning. However, he chose not to pursue a full theory to distinguish which outputs of practical reasoning are intentions and which outputs are not. Building on Bratman’s analysis of intention, we develop a sequence of theories. An initial naive theory suggests that an event is intended if it cannot be excluded without undermining the agent’s goal. However, this approach fails in non-trivial (...) cases with causal dependencies. A revised theory is then offered to incorporates an agent’s subjective understanding of causal relation ships to better align intentions with practical reasoning. Finally, the theory is further extended to account for probabilistic beliefs, defining intentions as commitments to altering event prob abilities based on an agent’s reasoning process. The resulting framework is evaluated through thought experiments, addressing limitations in earlier approaches and capturing the stability and practical role of intentions. The paper concludes by situating the theory as a step towards completing Bratman’s work on intention. (shrink)

Even with obvious deficiencies, large prompt-commanded multimodal models are proving to be flexible cognitive tools representing an unprecedented generality. But the directness, diversity, and degree of user interaction create a distinctive “human-centred generality” (HCG), rather than a fully autonomous one. HCG implies that —for a specific user— a system is only as general as it is effective for the user’s relevant tasks and their prevalent ways of prompting. A human-centred evaluation of general-purpose AI systems therefore needs to reflect the personal (...) nature of interaction, tasks and cognition. We argue that the best way to understand these systems is as highly-coupled cognitive extenders, and to analyse the bidirectional cognitive adaptations between them and humans. In this paper, we give a formulation of HCG, as well as a high-level overview of the elements and trade-offs involved in the prompting process. We end the paper by outlining some essential research questions and suggestions for improving evaluation practices, which we envision as characteristic for the evaluation of general artificial intelligence in the future. (shrink)

本文将觉察活动的底层形式还原为O|P（对象|主体）结构。从这唯一起点出发，通过对象的定义、边界、变化等三大一般性特征的描述，实现了所有存在形式的统一化描述。通过觉察本身逻辑的深入演绎，本文推导出了真的 “一致性判定“形式，并将其确立为后续所有论述的基本判定准则。 基于此框架，本文展开了多维度的应用分析：解析了语言、图像等人类交流媒介的逻辑特征；引入“感受度”特征，将其作为分析个人心理及行为逻辑的基石；引入了“组合“形式，对人类社会中的现有各种碎片化论述进行了统 合。 为了说明该框架的普适性，本文使用该框架重构了人类的各种知识体系，如数学、物理学、生物学、地理学、经济学、社会学、哲学、宗教体系等。论证表明：这些看似不同的学科，实际上是认知主体对于不同对象在特定尺度下 的关键特征进行描述的结果。 最终，应用这一分析框架，本文进一步探讨了人的意义、创造、知识、社会的未来等各种可能。特别的，本文引入了“道德学“，作为研究未来变化特征可能性的专门研究形式。 通过纯粹的、基于描述的演绎、抽象和整合，本文说明了：将纷繁复杂的现象统合为一般性描述，并最终引导人类认知走向更“真”的未来，在逻辑路径上不仅是清晰的，而且是可能的。.

Artificial intelligence (AI) art is the product of AI technology applied to art. In terms of technical application, AI art has two methods: symbolism and connectivism. In terms of the human-machine system, there are three levels: human using machine, human guiding machine and human-machine separation. AI art is a special form, existing between natural beauty and human art: AI art, first of all, is not a natural aesthetic object, given that it is the product of artefacts. Its appreciation is mixed (...) with interests, and its artistic generation is a kind of “purposeful non-purposefulness.” Secondly, AI art is not equal to traditional human art, because AI has no intentionality or consciousness. Thirdly, AI participates in the construction of artistic logic and breaks the boundary of traditional art. AI can be regarded as an “agent” in art generation, and together with people constitute the “actor network” of art. The processes of generation, identification and appreciation of AI art include the judgment of true and false. AI art reflects the forced integration of intelligent technology into art, an attempt to rid of contingency, dialectics, and negativity of art. But what we need is the real harmonisation of art and technology. People should use aesthetic reason to guide AI technology. (shrink)

The second law of thermodynamics is traditionally interpreted as a coarse-grained result of classical mechanics. Recently its relation with quantum mechanical processes such as decoherence and measurement has been revealed in literature. In this paper we will formulate the second law and the associated time irreversibility following Everett’s idea: systems entangled with an object getting to know the branch in which they live. Accounting for this self-locating knowledge, we get two forms of entropy: objective entropy measuring the uncertainty of the (...) state of the object alone, and subjective entropy measuring the information carried by the self-locating knowledge. By showing that the summation of the two forms of entropy is a conserved and perspective-free quantity, we interpret the second law as a statement of irreversibility in knowledge acquisition. This essentially derives the thermodynamic arrow of time from the subjective arrow of time, and provides a unified explanation for varieties of the second law, as well as the past hypothesis. (shrink)

This paper reduces the fundamental form of perception to the O|P (Object | Perception) structure. Starting from this singular point, a unified description of all forms of existence is achieved through the description of three universal features of the Object: Definition, Boundary, and Change. By deducing the inherent logic of perception, the paper derives a formal Consistency Criterion, establishing it as the fundamental principle for all subsequent discourse. Building on this framework, the paper conducts a multi-dimensional analysis: it parses the (...) logical characteristics of human communication media, such as language and imagery; it introduces Feelity (F) as the cornerstone for analyzing individual psychological and behavioral logic; and it incorporates the concept of the Group (G) to integrate fragmented social discourses. To demonstrate the universality of this framework, the paper reconstructs diverse systems of human knowledge, including mathematics, physics, biology, geography, economics, sociology, philosophy, and religion. It argues that these seemingly disparate disciplines are, in fact, the results of the cognizing subject describing key features of different objects at specific scales. Finally, the paper explores human meaning, creativity, and the future of society. Notably, it introduces Moral Science as a specialized study of the possibilities of future change. Through pure, description-based deduction and integration, this paper demonstrates that unifying complex phenomena into a generalized framework and guiding human cognition toward a "truer" future is both logically clear and entirely possible. This is the English Version of 《认知逻辑原理》. (shrink)

This paper connects the hard problem of consciousness to the interpretation of quantum mechanics. It shows that constitutive Russellian pan(proto)psychism (CRP) is compatible with Everett’s relative-state (RS) interpretation. Despite targeting different problems, CRP and RS are related, for they both establish symmetry between micro- and macrosystems, and both call for a deflationary account of Subject. The paper starts from formal arguments that demonstrate the incompatibility of CRP with alternative interpretations of quantum mechanics, followed by showing that RS entails Russellian pan(proto)psychism. (...) Therefore, CRP and RS are mutually supportive. It then provides a unified ontological picture by combining CRP and RS. The challenge faced by CRP, the combination problem, can be resolved by adopting a RS version of quantum mechanics. Technically, this is achieved by a co-consciousness relation capable of explaining the difference between first-person and third-person perspectives. The hierarchical structure of the relation removes any concern on the structural mismatch between the physical and the phenomenal. (shrink)

Nearly thirty years ago, Robert Alexy in his book The Concept and Validity of Law as well as in other early articles raised non-positivistic arguments in the Continental European tradition against legal positivism in general, which was assumed to be held by, among others, John Austin, Hans Kelsen and H.L.A. Hart. The core thesis of legal positivism that was being discussed among contemporary German jurists, just as with their Anglo- American counterparts, is the claim that there is no necessary connection (...) between law and morality. Robert Alexy has argued, however, that the law, besides consisting conceptually of elements of authoritative issuance and social efficacy, necessarily lays a claim to substantial correctness, which is derived from analytical arguments. Furthermore, if this claim to substantial correctness necessarily requires the incorporation of moral elements into law, then the ‘necessary connection thesis’, as defended by non-positivism, can be justified. Some of the most significant objections to this sort of claim, stemming from the Anglo-American world, are those introduced by Joseph Raz. In his ‘Reply’ to Robert Alexy, Raz raises at least three interesting criticisms, including, first, the ambiguity of ‘legal theory in the positivistic tradition’, second, the indeterminate formulations of the ‘separation thesis’, and, third, the necessary claim of law to legitimate authority as a moral claim. As a point of departure, I will argue that Raz’s three criticisms are misleading. For they do not enhance our understanding of the genuine compatibility or incompatibility between legal positivism and non-positivism. Despite the frequently reformulated theses of legal positivism and the various kinds of opponents responding thereto, the essential divergence between legal positivism and non-positivism was and remains the answer to the question of the relation between law and morality. Furthermore, I will clarify that in the strictest sense there can be three and only three logically possible positions concerning the relation between law and morality: the connection between them is either necessary, or impossible (i. e. they are necessarily separate), or contingent (i. e. they are neither necessarily connected nor necessarily separate). The first position is non-positivistic, while the latter two positions are, indeed, both positivistic, but in different forms: one may be called ‘exclusive’ legal positivism, the other ‘inclusive’ legal positivism. I will continue by showing that these three positions stand to one another in the relation of contraries, not contradictories, and that, taken together, they exhaust the logically possible positions concerning the relation between law and morality, never mind the tradition or authority from which these positions are derived. Raz mentions, however, many changeable formulations of the separation thesis, which even leads him to acknowledge ‘necessary connections between law and morality’. One who is trying to understand legal positivism would no doubt be puzzled by this claim. Nevertheless, I will argue that this is an alternative strategy of legal positivism, and it points to naturalistically oriented view. Although this necessary separation between law and morality, understood naturalistically, strikes one as strengthening the separation, in the end it leads to a weakened notion of necessity. This weakened necessary separation thesis, however, cannot be justified through the so-called claim of the law to legitimate authority, defended by Raz, for it is difficult to answer the question of whether a normally justified but factual authority can gain legitimate authority. Finally, the necessary connection between law and morality in a strong sense can still be justified by the claim of law to correctness, as per Alexy’s argument. (shrink)

Starting from the many-world interpretation of quantum mechanics, this work gives a holistic view of consciousness. The entirety is complete and does not possess any particular physical properties or subjective experience. It is the superposition of all possibilities. Its partition, however, gives rise to physical properties and subjective experience simultaneously. They play complementary roles to each other. The latter cannot be conveyed to a third person, and cannot be reduced to the former. It in fact fills the informational gap which (...) is impossible for the former to fill. The casual effect and the privilege of subjective experience are related to the role it plays, which is to identify the subject's self location. (shrink)

The concept of human dignity has been criticized as either too thick or too thin. However, according to the non-positivistic standpoint, the legal normativity of human dignity can be justified and thus strengthened by means of its moral correctness. From the individual perspective, Mencius’ understanding of human dignity as an intrinsic value and Kant’s formula of ‘man as an end in itself’ can be adequately understood based on the differentiation of, as well as the connection between, principium diiudicationis and principium (...) executionis, between will and choice, and between homo phaenomenon and homo noumenon (that is, ‘humanity in the personality’). From the social perspective, since the dual dimensions of the individual and the social person are both fictive constructions, even Radbruch, once as a supporter of social law, has not replaced the concept of ‘legal person’ and, in the post-War period, acknowledges individualistic human dignity as the criterion for applying the famous ‘disavowal formula’. On the one hand, human dignity shows at least a weak normative character, which requires, firstly, balancing between the exercise of state powers and the constitutional review under the guidance of the dual dimensions of man and, secondly, optimization of the principle of human dignity in individual cases. On the other hand, through the necessary connection between the concept of dignity and that of personality, human dignity can exhibit a strong normative character, which unavoidably requires a metaphysical justification. (shrink)

El concepto de dignidad humana ha sido considerado o demasiado denso o demasiado delgado. Sin embargo, desde el punto de vista del no-positivismo, la normatividad jurídica de la dignidad humana puede ser justificada y reforzada por medio de su corrección moral. Desde una perspectiva individual, la comprensión de Mencio sobre la dignidad humana como un valor intrínseco y el imperativo categórico de Kant (el ser humano como un fin en sí mismo) podrían ser adecuadamente comprendidos con base en la diferencia (...) (así como la conexión) entre el principium diiudicationis y el principium executionis, entre voluntad y “elección”; así como entre homo phaenomenon y homo noumenon (es decir, humanidad en la persona de los seres humanos). Desde una perspectiva social, las dimensiones del individuo y la persona social son construcciones ficticias; inclusive Radbruch -alguna vez defensor del derecho social- no remplazó el concepto de “persona jurídica” y, en el periodo de posguerra, reconoció la dignidad humana individual como el criterio para aplicar su famosa “fórmula de Radbruch". Por una parte, la dignidad humana muestra cuando menos un carácter normativo débil, el cual requiere, primero, ponderar entre el ejercicio de los poderes estatales y el control de constitucionalidad bajo la guía de la dimensión dual del ser humano y, segundo, la optimización del principio de la dignidad humana en casos particulares. Por otra, a través de la conexión necesaria entre el concepto de dignidad y personalidad, la dignidad humana puede exhibir un carácter normativo fuerte, el cual requiere inevitablemente una justificación metafísica. (shrink)

Die Disziplin, die als „Juristische Methodenlehre“ bezeichnet wird, ist gegenwärtig chinesischen Juristen nicht fremd, sie stammt aber ursprünglich aus dem deutschen Sprachraum. In der Literatur finden sich auch verwandte Ausdrücke wie „Juristische Methodologie“, „Juristische Methodik“ bzw.„Methodenlehre der Rechtswissenschaft“. Seit Anfang des 21. Jahrhunderts wurde ihre Rezeption in China durch zwei Übersetzungen gekennzeichnet, nämlich die „rechtswissenschaftliche Methodenlehre“ (faxue fangfalun) und die „rechtliche Methodenlehre“ (falü fangfalun). Neben der herkömmlichen Methodenlehre entwickelte sich auch eine jüngere Theorie der juristischen Argumentation, die die weltweite Aufmerksamkeit (...) sogar außerhalb Deutschlands auf sich lenken konnte und deren Bestand in China einen ganz selbständigen Abschnitt verdient. Als Hintergrund dafür soll von vornherein ein Blick auf die Entwicklungen der chinesischen Rechtstheorie und Rechtsphilosophie nach 1978 und demzufolge auf die Entstehung der Methodenfrage in der chinesischen Rechtswissenschaft geworfen werden. (shrink)

The Protein Ontology (PRO; http://purl.obolibrary.org/obo/pr) formally defines and describes taxon-specific and taxon-neutral protein-related entities in three major areas: proteins related by evolution; proteins produced from a given gene; and protein-containing complexes. PRO thus serves as a tool for referencing protein entities at any level of specificity. To enhance this ability, and to facilitate the comparison of such entities described in different resources, we developed a standardized representation of proteoforms using UniProtKB as a sequence reference and PSI-MOD as a post-translational modification (...) reference. We illustrate its use in facilitating an alignment between PRO and Reactome protein entities. We also address issues of scalability, describing our first steps into the use of text mining to identify protein-related entities, the large-scale import of proteoform information from expert curated resources, and our ability to dynamically generate PRO terms. Web views for individual terms are now more informative about closely-related terms, including for example an interactive multiple sequence alignment. Finally, we describe recent improvement in semantic utility, with PRO now represented in OWL and as a SPARQL endpoint. These developments will further support the anticipated growth of PRO and facilitate discoverability of and allow aggregation of data relating to protein entities. (shrink)

This is the Chinese translation of the paper 'The Logical Principles of Cognizing Things‘. 本文从人类认知事物的基本逻辑原理出发，对人类的认知逻辑进行了简要的抽象归纳，将各种事物抽象为觉察的对象，特征和特征间各种关系是觉察的结果，并通过存在推广出了真的判定，并在此之上说明了知识体系的可能。我 们将这种研究方法应用于我们对人和人类社会组织等复杂系统方面，提出了可选择性对于人和人类发展的重要性。最后，我们进一步将觉察推广到未知对象，并将各种认知统一为认知哲学；通过应用哲学简单回答了一些典型的长 期问题，对超验逻辑和超越逻辑的逻辑体系提出了一些想法。.

This paper starts from the fundamental logical principles of human cognition, briefly abstracts and generalizes human cognitive logic. It abstracts various entities as objects of perception, and characteristics and the relationships between them are the results of perception. By extending the concept of existence, we derive the truth determination and, based on this, explain the possibility of a knowledge system. We apply this research method to complex systems such as humans and human social organizations, highlighting the importance of optionality for (...) human and societal development. Finally, we further extend perception to unknown objects, unifying various cognitive processes into cognitive philosophy. Through applied philosophy, we provide simple answers to some typical longstanding questions and propose ideas for the logical framework of transcendental logic and Beyond-Logic. (shrink)

This paper analyses Arendt’s concept of political sentiment, specifically focusing on pity and solidarity. By interpreting Arendt’s text, I reveal that Arendt had an ambiguous understanding of the two concepts. The paper severs to clarify her notion that, although solidarity largely aligns with the sentiment of pity, its nature (by which it partakes of reason) makes it distinct from pity. Ultimately, solidarity is also a principle of action. This paper elaborates on the nature of pity and solidarity, contending that they (...) lead to separate modes of interaction. While pity treats non-sufferers with cruelty and boundless violence, solidarity treats them with retaliation and bonded violence. Therefore, I argue that the interactive mode appropriate for pity is fraternity, which is not suitable for solidary action. The final aim of this paper is to discover the political implication of solidarity, contending that despite the difficulties faced by sufferers performing solidary actions, they still have possibilities to overcome these difficulties. Hence, they can say ‘we must be friends’ to their former enemies once their struggle ends. (shrink)

This paper answers two questions: (1) What is the relationship between freedom and the concepts of love and the will? (2) What does this relationship mean for the concept of freedom? By reading and interpreting Hannah Arendt's political thought, this paper argues that, on the one hand, through a self-transformation of the will-or, in Arendt's language, our willing activity-the will can turn into what she called "the spring of action". Our willing activity, Arendt said, must transform itself into activities of (...) love, which serves as "a coupling, binding agent", to achieve self-sufficiency and to aid in building relationships. On the other hand, this paper contends that without this transformation-without the will transforming itself into a loving will-we cannot even begin to take action. The loving will constitutes the impetus that propels us to step outside of our solipsistic circumstances and, as "a binding agent", to get in touch with persons and things outside of ourselves. It is this impetus, or what I call the courage of movement, that Arendt viewed not only as the spring of action but also as an invitation to freedom. Thus, the loving will refers to the will to freedom that paves the way to further political actions. Ultimately, the conclusion stresses that through Arendt’s political thought, we can understand not only why but also how love and the will are relevant to politics. (shrink)

This paper interprets Hannah Arendt's concept of the right to have rights (RthRs) as the collective right of a people, arguing that it is a right to build relationships equally and freely with other peoples around the world. The paper first reviews the existing literature on the concept and argue against Seyla Benhabib's reading of it. By reading and interpreting Arendt's text, I contend that the RthRs is (1) the right to politics, (2) the power of a people, which I (...) refer to the power of a "polity" in Arendt's sense, and (3) the people's power to political actions. Such a reading attempts to explore the meaning of the RthRs as what I called the collective right of a people, which refers to neither declaration of sovereign independence nor self-determination (typically in regard to the statute of the United Nations) but to equal and free collective action, that is, to act as who we are among other peoples (including but not limited to existing sovereign states) around the world. The paper finally explicates why such a reading of the RthRs matters to global politics today and concludes my interpretation of Arendt's concept of the RthRs. (shrink)

This paper aims to provide a novel ontological solution to the ancient problem of the virtue-happiness concord. Traditional solutions have reached an impasse because they have consistently sought answers within an ethical or theological framework. This paper argues that the root of the problem is not ethical, but ontological. To this end, it proposes and defends the theory of the tripartite identity of Dé-Fú-Jié. This theory reveals that our gifted potentiality (Dé), phenomenal fulfillment and happiness (Fú), and the possibility of (...) annihilation as the immanent limit of being (Jié) are not three conflicting, independent elements, but are identical at the ontological root. The core thesis of this paper is that it is precisely this deep ontological unity that necessarily causes the disunity of virtue and happiness that we experience in the phenomenal world. This conclusion not only reinterprets the problem of evil and suffering but also lays the foundation for a new ethics based on an "asymmetrical responsibility" to "Life" itself. (shrink)

This paper reconsiders Hannah Arendt’s “method” of political thinking and its implicated critiques of the Rawlsian methodology of political philosophy today, namely, the reflective equilibrium. By addressing Arendt’s approach to political thinking and comparing it with John Rawls’ counterpart, I argue that inasmuch as thinking cannot be reduced to philosophising, the outcome of thinking is by no means nothing but philosophy, either. That is to say, in opposition to the analytic method of normative political philosophy ever since Rawls, I contend (...) that reflective equilibrium, as Rawls and some political philosophers proposed, is not the paradigmatic method of thinking on political matters and that political philosophy (or in Rawls’ words the coherent theory) is not the only possible product of political thinking. Based on these points, this paper concludes that Arendt’s approach to political thinking, namely, thinking in plurality and judgmental theory, could provide a trenchant critique of the belief that is held by Rawlsians and most philosophers today. That is, reflective equilibrium and political philosophising are neither adequate for theorising politics nor the best way of thinking about political matters. (shrink)

This article engages with the ongoing debates over Professor Hao Yeh's new book, Shicha Zhengzhi, Zhengzhi Shicha (A Politics of Différance), by discussing the international challenges to his theory of narrative community. From a theoretical perspective, the article argues that political theories of self-determination cannot possibly contribute to the formation of a community's story despite Yeh seemingly endorsing their potential to do so. From an international legal perspective, Yeh seems to fail to explain how his theory of narrative synchronicity can (...) deal with the différance between the story of a community and the existing story of international society. Although the article attempts to anticipate a response by exploring Iris Young's thoughts on selfdetermination, this response turns out to be unsatisfactory. Overall, Yeh must respond to these international challenges to his theory of narrative community on both the theoretical and practical levels. (shrink)

Situated against the background of Taiwan’s democratic consolidation and the escalating military threats from China, Hannah Arendt political thought has seen a significant surge in scholarly and public interest of the island. This intellectual urgency, amplified by watershed moments such as the 2014 Sunflower Student Movement, has expanded Arendt’s readership beyond academia into the broader civil society. This paper examines the trajectory of this engagement by investigating scholarly research and the history of Arendt’s translation into Mandarin. It categorizes existing Taiwanese (...) scholarship into three primary domains: (1) exegesis of her political philosophy, (2) comparative analyses with other thinkers, and (3) the application of her theoretical frameworks to contemporary issues. Through this analysis, complemented by a review of introductory publications and available translations, the paper offers a comprehensive overview of how and why Arendt’s thought has been introduced, interpreted, and utilized within Taiwan’s unique political and social landscape. (shrink)

This paper analyses the relationship between academic researchers and an authoritarian regime through theories of transitional justice and epistemic injustice to explicate how authoritarianism impacts knowledge production and development of a society. By case studies, the paper claims that although both theories could partially explain difficulties of production and spread of knowledge in the authoritarian-ruled society, it seems that each of their explanation taken solely is not adequate to address the problem. After reviewing literatures, the paper finds that (1) transitional (...) justice seems not able to explain the negative influences on knowledge on which an authoritarian regime has put the society and that (2) epistemic injustice seems not able to account for prejudices based on the political ideology of the regime. The author thereby proposes an interdisciplinary research project between the two fields so as not merely to seek a rather full understanding of the problem but to make contributions to them. (shrink)

This thesis is a study of international perpetual peace. I focus on Rousseau, Bentham and Kant’s international political thought and attempt to present readers with development of an idea “perpetual peace.” I also regard their analysis of causes of war and peace as an inspiration for reform to contemporary international politics. By doing so, I intend to elaborate three points. First, there is a traditional understanding of the idea of perpetual peace. Therefore, it seems necessary to scrutiny and improve Doyle’s (...) Democratic Peace theory according to this tradition. Secondly, although Rousseau, Bentham and Kant respectively analyze causes of war from different perspectives, it seems they all come to the same point: International politics is multilevel-structured. In this sense, they believe that the only way to fulfil peace is to conduct a multileveled reform. Finally, similarities of causes between past wars and contemporary armed conflicts, to some extent, make past reflections on wars worth reviewing, in that prior discussions inspire us to think about the reason why wars die hard, and to search for possible, lasting and effective solutions. (shrink)

Inserted into the entrance hall of a small courtyard house that is inhabited by four families in Haiyan village, Kunming, China, the work Symphony of the Everyday – Sunset Sonata employs subtle interventions in the form of light, sound and kinetic objects to reveal the aesthetic dimension of everyday objects and materials. Technology is often seen to be in competition with heritage and tradition – frequently threatening it to the point of elimination for a new, smarter world. Symphony of the (...) Everyday – Sunset Sonata, however, suggests that technology can be employed to spark a conversation on the meaning of heritage in everyday life. Grounded in cybernetic conversation theory, the installation uses technology to serve aesthetic experience. Symphony of the Everyday – Sunset Sonata reveals the role of architecture as a means of constructing an enriched life and renders the objects and materials that make up a village household’s everyday tangible in their aesthetic dimension. Activated by the movement of the visitors, playing in the presence of the setting sun, the kinetic objects and their sounds engage in a new conversation on the possibilities of technology to nurture a community’s heritage and values. The presentation contextualizes the installation Symphony of the Everyday – Sunset Sonata, linking Gordon Pask’s concept of conversation and Roger T. Ames’ zoetology, a term conceived to emphasize the particular dynamics of traditional Chinese philosophy. (shrink)

The oil and gas industry is a complex data-driven industry with compute-intensive, data-intensive and business-intensive features. Cloud computing and big data have a broad application prospect in the oil and gas industry. This research aims to highlight the cloud computing and big data issues and challenges from the informatization in oil and gas industry. In this paper, the distributed cloud storage architecture and its applications for seismic data of oil and gas industry are focused on first. Then,cloud desktop for oil (...) and gas industry applications are also introduced in terms of efficiency, security and usability. Finally, big data architecture and security issues of oil and gas industry are analyzed. Cloud computing and big data architectures have advantages in many aspects, such as system scalability, reliability, and serviceability. This paper also provides a brief description for the future development of Cloud computing and big data in oil and gas industry. Cloud computing and big data can provide convenient information sharing and high quality service for oil and gas industry. (shrink)

I write this article for two reasons. First, I want to share with readers around the globe what it is like to be a researcher of Arendt’s political thought in Taiwan, by which I elaborate on what she meant by intellectual responsibility. This story illustrates why writing about Arendt is by no means an easy task for one’s academic career, due to the island’s political background. This links to the second reason I want to put my experiences into words: to (...) document my struggle against the authoritarian legacies that still linger on this democratized island. I want to clarify that, on the surface, Taiwan looks like a normal democratic country with a stable government, a growing economy, and a vigorous civil society. However, the reality is that owing to the unfinished process of transitional justice—specifically within academies, universities, and research institutions—Taiwanese scholars in the field of political science frequently face epistemic injustice. This often escalates to a form of opinion surveillance that flagrantly infringes on research ethics whenever they attempt to publish journal articles through the anonymous peer review process in Taiwan. In contrast to the academy, books, movies, workshops, reading groups, and speeches about Arendt are very popular among Taiwanese readers. My observation is that the Sunflower Student Movement in 2014 was a watershed moment for this difference—marking the divide between the academy’s unfriendly (if not hostile) attitude toward Arendt and her popularity in Taiwanese civil society. (shrink)

With the widespread use of vaccines in research and clinical settings, there is an urgent need to standardize vaccine representation, integrate information across diverse vaccine types, and support computer-assisted reasoning. Accordingly, we have since 2007 developed the community-based Vaccine Ontology (VO), which aligns with the Basic Formal Ontology and adheres to OBO Foundry principles. VO models ontologically vaccines, vaccine components, vaccine immune responses, vaccine investigation studies and other vaccine-related topics. VO represents more than 10,000 vaccines targeting 289 infectious pathogens and (...) cancers in humans and over 30 nonhuman animal species. VO provides mappings to external resources such as RxNorm, CVX, FDA, and USDA. Various VO use cases exist. VO facilitates vaccine standardization in resources such as the VIOLIN vaccine database, ImmPort, and the Vaccine Adjuvant Compendium (VAC). Semantic queries can be made to query VO. VO has been shown to enhance experimental and clinical vaccine data analysis and vaccine literature mining. Overall, VO standardizes vaccine modeling and representation and greatly supports vaccine AI research in the Semantic Web era. (shrink)

This paper presents five studies on the development and validation of a scale of intellectual humility. This scale captures cognitive, affective, behavioral, and motivational components of the construct that have been identified by various philosophers in their conceptual analyses of intellectual humility. We find that intellectual humility has four core dimensions: Open-mindedness (versus Arrogance), Intellectual Modesty (versus Vanity), Corrigibility (versus Fragility), and Engagement (versus Boredom). These dimensions display adequate self-informant agreement, and adequate convergent, divergent, and discriminant validity. In particular, Open-mindedness (...) adds predictive power beyond the Big Six for an objective behavioral measure of intellectual humility, and Intellectual Modesty is uniquely related to Narcissism. We find that a similar factor structure emerges in Germanophone participants, giving initial evidence for the model’s cross-cultural generalizability. (shrink)

Desire is an important philosophical topic that deeply impacts everyday life. Philosophical practice is an emerging trend that uses philosophical theories and methods as a guide to living a eu‐ daimonic life. In this paper, we define desire philosophically and compare different theories of desire in specific Eastern and Western traditions. Based on the Lacanian conceptual–terminological triad of “Need‐Demand‐Desire”, the research of desire is further divided into three dimensions, namely, the subject of desire, the object of desire, and the desire (...) itself. The concept of desire is then an‐ alyzed from this triad and these three dimensions through different philosophical theories. This paper selects Buddhism as the representative of Eastern tradition, and Stoicism as the representative of the West, paying special attention to Stoicism’s “spiritual exercises” following Pierre Hadot. By exploring and comparing the Buddhist paths to liberation from suffering (i.e., the Four Noble Truths and the Noble Eightfold Path) and the two theoretical pillars in Stoicism (i.e., the notions of “living according to nature” and “the dichotomy of control”), practical guidance is then provided for un‐ derstanding and regulating desire in times of crisis. This understanding and regulation of desire constitutes a philosophical therapy for today’s troubles, particularly those caused by excessive or irrational desires. (shrink)

Aworkshop was held August 26–28, 2015, by the Earth- Life Science Institute (ELSI) Origins Network (EON, see Appendix I) at the Tokyo Institute of Technology. This meeting gathered a diverse group of around 40 scholars researching the origins of life (OoL) from various perspectives with the intent to find common ground, identify key questions and investigations for progress, and guide EON by suggesting a roadmap of activities. Specific challenges that the attendees were encouraged to address included the following: What key (...) questions, ideas, and investigations should the OoL research community address in the near and long term? How can this community better organize itself and prioritize its efforts? What roles can particular subfields play, and what can ELSI and EON do to facilitate research progress? (See also Appendix II.) The present document is a product of that workshop; a white paper that serves as a record of the discussion that took place and a guide and stimulus to the solution of the most urgent and important issues in the study of the OoL. This paper is not intended to be comprehensive or a balanced representation of the opinions of the entire OoL research community. It is intended to present a number of important position statements that contain many aspirational goals and suggestions as to how progress can be made in understanding the OoL. The key role played in the field by current societies and recurring meetings over the past many decades is fully acknowledged, including the International Society for the Study of the Origin of Life (ISSOL) and its official journal Origins of Life and Evolution of Biospheres, as well as the International Society for Artificial Life (ISAL). (shrink)

This chapter contains section titled: Principles New Principle Learning Feng's Histories of Chinese Philosophy and New Principle Learning Problems of a Modern Confucian Rationalist.

Throughout human civilization, the relationship between “God and Man” has consistently been a central issue in philosophy, religion, society, and scientific thought. Traditional theology places God above the universe and humanity, endowing God with ultimate authority. German philosopher Ludwig Feuerbach proposed the provocative thesis: “It is not God who created man, but man who created God,” revealing the psychological, anthropological, and cultural roots of personalized divine authority. Although Feuerbach completed the philosophical dismantling of “the death of God,” he still assumed (...) humans as the ultimate standard, failing to fully transcend the limitations of anthropocentric humanism. The crises of modern civilization—including the emergence of political gods, capitalist gods, technological gods, and AI gods—demonstrate that humans continue to create new “gods,” perpetuating mechanisms of alienation and authority. -/- The Lao-Yang Genesis Cosmology centers on a non-personal, non-willed, and non-purposive Dao, offering the ultimate form of human-made god critique. Dao gives birth to all things (Dao sheng wanwu) reveals the generative logic of natural gods: the universe self-organizes along a generative chain from galaxies to solar systems, Earth, the Moon, and finally life and civilization. Dao follows nature (Dao fa ziran) establishes the principles of natural civilization: humans align with generative order rather than exercising domination. -/- This paper systematically explores these themes across seven chapters: from Feuerbach’s philosophical deconstruction of human-made gods and its psychological and historical analysis, to Lao-Yang’s scientific-philosophical structure of a non-personal cosmic order, and finally to the modern disguises of new gods and the reconstruction of civilization. It proposes standards for contemporary human awakening: freedom and value are achieved not through reliance on a personalized ultimate being, but through understanding, emulation, and participation in generative order. The ultimate proposition can be summarized as: “It was not God who created man, it was not man who created the universe, but the universe that generated man, and man mistakenly created God.” This study deepens the critique of religious philosophy and anthropology while providing a scientific-philosophical framework for modern civilization ethics, ecological governance, technology, and AI philosophy. -/- . (shrink)

摘要/Abstract “Dao Generates One” (Dao Sheng Yi), the foundational cosmological proposition of Laozi, has traditionally been interpreted as a metaphysical principle. However, within the framework of contemporary astrophysics, this proposition can be reformulated as an empirically grounded model of cosmic generation. Based on the Lao–Yang Genesis Cosmology, this study proposes that the Milky Way Galaxy is the modern physical manifestation of “Dao,” and the Solar System represents the first stable emergent node generated by this cosmic Dao. Integrating complex systems science, (...) galactic dynamics, molecular cloud collapse, protoplanetary disk self-organization, and planetary accretion with Laozi’s philosophical system—particularly “Dao Follows Nature” and “Dao Generates One”—this work constructs a unified cosmological chain model (Galaxy → Solar System → Earth → Life → Civilization). The study shows that the Milky Way exhibits strong characteristics of a complex adaptive system, with self-organizing processes coordinating spiral density waves, star formation, black-hole feedback, and dark-matter tidal structures. The formation and long-term stability of the Solar System are not accidental; they are necessary outcomes of galactic-scale self-organization. This paper provides a logically coherent and scientifically verifiable model that maps the philosophical “Dao” to the physical galaxy and the philosophical “One” to the solar–disk–gravity system. In doing so, it achieves a deep integration between philosophy and modern astrophysical science. 《道生一》作为老子宇宙论的核心命题，被传统哲学视为形而上之源始。然而，在当代宇宙科学背景下，该命题可以被重新诠释为一种具有物理可证性的宇宙生成模型。本研究依托“老–杨创世纪宇宙观”，提出银河系是“道” 的现代物理显化，而太阳系则是“道生一”的首级稳定节点。本论文通过跨学科方法，将复杂系统科学、银河动力学、分子云坍缩、行星盘自组织等现代天文学成果，与老子“道法自然”“道生一”的哲学框架整合，形成一个哲 学—科学统一的宇宙生成链条模型（Galaxy → Solar System → Earth → Life → Civilization）。 研究指出：银河具有明显的复杂适应系统特征，自组织过程决定了旋臂密度波、恒星形成、黑洞反馈及暗物质潮汐结构之间的整体协调；太阳系的形成与稳定性并非偶然，而是银河层级自组织的必然产物；“道生一”从哲学上说 明秩序从整体向局部生成，从科学上则对应分子云坍缩—原恒星形成—原行星盘演化的可观测过程。 本论文旨在构建一个可逻辑推演、可科学验证的宇宙生成模型，将哲学的“道”与物理的“银河”，哲学的“一”与物理的“太阳—行星盘系统”建立一一对应关系，最终实现哲学与自然科学的深度统一。 关键词 道生一；老子；银河系；太阳系形成；复杂系统；自组织；熵结构；宇宙生成链条；老–杨创世纪宇宙观 Keywords Dao Generates One; Laozi; Milky Way; Solar System formation; complex adaptive systems; self-organization; entropy structures; cosmic generative chain; Lao–Yang Genesis Cosmology. (shrink)

In the wave of 21st-century digital civilization, the rapid development of Artificial Intelligence (AI) is reshaping human social structures, cognitive systems, and ethical boundaries at an unprecedented pace. However, this technological expansion simultaneously exposes a profound civilizational crisis: the arrogance of human reason, the hegemony of technological logic, and the neglect of natural laws. From the perspective of Laozi’s philosophy of Dao Follows Nature (Dao Fa Zi Ran), this paper proposes a theoretical pathway from “Artificial Intelligence” to “Artificial Wisdom” (AW). (...) The paper first analyzes the dual-edged nature of AI, revealing its potential dangers as an amplifier of human desires and power will. It then extracts principles from Laozi’s philosophy, such as wu wei (non-action), contentment (zhi zu), and the strength of softness over rigidity (rou ruo sheng gang qiang), to construct a governance paradigm grounded in the Dao and constrained by natural laws. Next, it proposes three core principles of Artificial Wisdom and a “Dao Follows Nature” technological ethics framework. Finally, the paper explores the educational, philosophical, and civilizational implications of the AW era, advocating for a global “Dao-based Governance” system to achieve harmonious coexistence among humans, technology, and ecology. Keywords: Artificial Intelligence; Artificial Wisdom; Laozi; Dao Follows Nature; Technological Ethics; Ecological Philosophy; Digital Civilization; Artificial Consciousness. (shrink)

This paper takes the concept of Dao-Chong (道冲) in the Dao De Jing as its core and, drawing upon the natural geography, socio-ecological structures, and cultural symbolic systems of the Jing–Chu region, systematically explores the intrinsic isomorphism between Laozi’s philosophy and Jing–Chu natural civilization from a perspective of scientific philosophy and interdisciplinary analysis. It argues that chong is not a purely metaphysical abstraction, but rather originates from the composite ecological system formed by the Jianghan Plain, the Yuan–Xiang river valleys, and (...) the Dongting Lake wetlands—a system that integrates water networks, valleys, and wetlands. Chong thus constitutes a highly condensed conceptualization of fluidity, flexibility, emptiness-through-connectivity, and cyclical renewal. -/- The highly dynamic ecological landscape of the Jing–Chu region—characterized by flood regulation, wetland energy buffering, and agricultural rotation—gave rise to a low-entropy, self-organizing, and adaptive mode of social operation. This ecological and social configuration provided the experiential foundation for Laozi’s philosophical principles of “the Dao follows Nature” (dao fa ziran) and “governing through non-coercive action” (wuwei). -/- Through systematic textual analysis of key chapters of the Dao De Jing and core concepts such as chong (冲), xu (虚), gu (谷), shui (水), and ci (雌), combined with cross-verification using the Guodian Chu bamboo text Taiyi Sheng Shui, Chu Ci imagery, and archaeological and ecological evidence, this study reveals a high degree of structural isomorphism between Jing–Chu natural civilization and the philosophy of Dao-Chong across ecological spatial organization, social governance logic, cultural symbolism, and cosmological worldview. The paper further demonstrates how Laozi abstracted localized ecological experience into universal cosmological principles, effecting a philosophical elevation from regional natural wisdom to holistic cosmic order. -/- At the theoretical level, chong is interpreted as a low-entropy operational principle that simultaneously describes the primordial state of cosmic generation and functions as a foundational logic for social governance and ecological regulation. This framework offers a new lens for understanding the systemic thinking embedded in ancient Chinese natural civilization. By placing chong in dialogue with modern ecology, systems theory, thermodynamics, and the “Dao–Qi–Water–Human” generative chain within the Lao–Yang Genesis Cosmology, the study highlights both the theoretical significance and contemporary relevance of ancient civilizational wisdom for modern ecological governance and cosmological construction. -/- . (shrink)

“Tianrenheyi” (Unity of Heaven and Humanity) is a core proposition in the Chinese intellectual tradition. However, within the Confucian system it has often been moralized and interpreted under the assumption that humanity occupies the center of the cosmos. This has led, in civilizational practice, to ecological imbalance, technological risk, and systemic crises. From the perspective of scientific-philosophical inquiry, this paper critically examines the philosophical foundations and methodological deficiencies of Confucian Tianrenheyi, identifying its a priori assumptions, moralization, and anthropocentric bias as (...) harmful to modern civilizational governance. -/- The study further proposes the Lao-Yang Tianrenheyi model based on the Lao-Yang Genesis Cosmology, transforming Tianrenheyi from a purely philosophical ideal into a scientific, systemic, and operational civilizational model. Its core lies in the cosmogenic chain of Dao-sheng-wanwu (Dao generates all things) and Dao-fa-ziran (Dao follows natural law): Galaxy → Sun → Earth → Moon → Life → Civilization. Humanity functions as a node within the system, and civilizational development must follow natural constraints and hierarchical adaptation. -/- Employing textual analysis, philosophical critique, cosmological evolution theory, complex systems theory, and natural cybernetics, this paper systematically analyzes the historical development, philosophical deficiencies, and modern dilemmas of Confucian Tianrenheyi. By contrasting it with the Lao-Yang model, it offers scientific-philosophical insights. The findings demonstrate that Lao-Yang Tianrenheyi is decentralized, non-moralized, and verifiable, providing scientific foundations for ecological governance, technological system control, and risk management in modern civilization. -/- The paper further proposes future research directions, including modeling the cosmogenic chain, civilizational simulation, interdisciplinary applications, and long-term strategies for synchronizing civilization with cosmic law. This study demonstrates a possible path for integrating classical philosophy with modern scientific methodology, offering a theoretical and practical framework for the sustainable development of global civilization. (shrink)

‘Spirit consonance engendering a sense of life’ (Qi Yun Sheng Dong) as the first law of Chinese painting, originally proposed by Xie He (active 500–535?) in his six laws of painting, has been commonly echoed by numerous later Chinese artists up to this day. Tracing back the meaning of each character of ‘Qi Yun Sheng Dong’ from Pre-Qin up to the Six Dynasties, along with a comparative analysis on the renderings of ‘Qi Yun Sheng Dong’ by experts in Western academia, (...) I establish ‘spirit consonance’ as the rendering of ‘Qi Yun’. By examining texts on painting by significant critics in Chinese art history, and by referring to specific works by painters from the Six Dynasties up to the Yuan Dynasty, I present the merits and demerits of the different interpretations by Western experts, and explore the essence of ‘Qi Yun’. Once the painter successfully captures ‘spirit consonance’ as the essential character or ‘internal reality’ of the object, and transmits it into the work, ‘Qi Yun’ further implies the expressive quality of the work beyond formal representation. Additionally, the fusion of expressive and representative functions also leaves space for further explaining the aesthetic interaction among artist, object, work, and audience. From the Six Dynasties onwards, Chinese painters have practised the expressive pursuit beyond epresentation on the basis of the unification of ‘Qi Yun’ (spirit consonance) and formal representation, although spirit consonance was valued more highly than formal likeness. (shrink)

One of the interpretive devices that Ch'eng-kuan (澄 觀) is famous for having employed to distill the essence of the vast Mahāvaipulya Buddhāvataṃsaka Sūtra (Tafang-kuang fo-hua-yen ching 《大方廣佛華嚴經》 was a series of variations on the contemplative theme (kuan-men 觀門) of the complete interfusion (yüan-jung 圓融) of the scripture's three chief protagonists (san-sheng 三聖) ── the Buddha Vairocana (Pi-lu-che-na 毘盧遮那) and the bodhisattvas Mañjuśrī (Wen-shu-shih-li 文殊師利) and Samantabhadra (P'u-hsien 普賢). By aligning these three powerful sacred persons with a number of philosophical (...) categories that he believed to be central to the sūtra ── categories like "cause" (yin 因 ), "fruition" (kuo 果 ), "faith" (hsin 信 ), "understanding" (chieh 解), "insight" (chih 智), "practice" (hsing 行), "principle" (li 理), etc. ── he provided a focal point at which the rich and vivid meditative and liturgical lives of Hua-yen devotees could be made to converge with their philosophical reflections. -/- Although Ch'eng-kuan invoked this device in several of his writings, his most concerted development of it is a short essay entitled San-sheng yüan-jung kuan-men, which appears to have been written relatively late in his long career. Like many important Hua-yen texts, this essay seems to have been lost in China not long after its author's death. However, it was preserved in Korea and Japan and from the latter country was reintroduced to China in the last years of nineteenth century. Neither in China nor in the West has it yet been adequately studied. -/- The core of the present article is a critical edition of the Chinese text of the essay based on a careful comparison of all available versions and presented together with a copiously annotated English translation. The edition translation are preceded by a brief interpretive introduction and followed by an appendix in which are given: a detailed discussion of the work's textual history, detailed accounts of its various editions, and descriptions of its several surviving paraphrases and commentaries. (shrink)

This article aims to describe about the techniques of make understanding for the space of audience or target group in the satire drama in the stage. The researcher would watch the theater in YouTube and in the stage and also read the script which written by Bereket Belayneh in the type of satire drama, its function in terms of political and social issues. In the addition to the above mentioned these script and play must show the use of satire for (...) political and social criticism for the audience clearly with easy understanding. The other thing that plays show transmitted of the message to the higher officials in the comic entertaining way to the audience of the satire drama. Besides techniques, purpose and different features of satire has investigated from the relevant references. Its researcher mainly has shown the technique of making understand for the audience that have been watched the satire theater on the stage. Bereket Belayneh and Girum Zenebe Eyayu fenges Ethiopian Satire Theater focusing on political satire to find the satire and comic elements used in the humor in order to ridicule the political evils and suggest solutions with in artistically color. The primary sources of this article are Bereket Belayneh and Girum zenebe Eyayu fenges Ethiopian Satire Theater. It’s have used as methodology a qualitative descriptive analysis and have use the document study which is that in library, research digital media sites and the relative relevant materials. (shrink)

Is Marriage and Having a Family Compulsory in Society? -/- Marriage and family have historically been viewed as essential institutions in many societies, shaping social structures, traditions, and even economies. However, as societies evolve, perspectives on marriage and family have changed. While some still regard them as fundamental aspects of life, others see them as personal choices rather than obligations. The question remains: Is marriage and having a family compulsory in a society? The answer is no, as Individuals today have (...) the freedom to choose their paths based on personal aspirations, financial stability, and societal factors. However, despite this freedom, many young people still face immense pressure to marry, even when they are not yet emotionally or financially prepared. -/- The Traditional View of Marriage and Family -/- In many cultures, marriage has been considered a necessary milestone in life. Historically, it served as a means of ensuring financial security, strengthening social ties, and continuing family lineage. For example, in ancient China, marriage was arranged by families based on social status and economic advantage rather than personal choice. Similarly, in medieval Europe, noble families often arranged marriages to secure alliances and wealth. -/- Even in modern times, some societies still pressure individuals to marry. In India, for example, arranged marriages are still common, with families playing a significant role in selecting a spouse. In some Middle Eastern countries, societal norms strongly encourage marriage, and in some cases, unmarried individuals—especially women—may face social stigma. These cultural perspectives emphasize the importance of marriage not just for personal companionship but as a duty to family and society. -/- Having children is also seen as an obligation in some cultures. In Japan, the declining birth rate has become a concern, leading the government to introduce policies that encourage marriage and childbearing, such as financial incentives and extended parental leave. However, despite these efforts, many young Japanese people choose to remain single or delay marriage due to financial pressures and career aspirations. -/- Pressures That Force Young People into Marriage -/- Despite the increasing acceptance of personal choice in marriage, many young people still feel pressured to marry due to various societal, cultural, and familial factors. -/- 1. Family Expectations and Cultural Norms In many societies, parents and extended family members expect young adults to marry by a certain age. For example, in the Philippines, it is common for relatives to ask young people, “Kailan ka magpapakasal?” (“When will you get married?”) during family gatherings. This social pressure can make individuals feel obligated to marry, even if they are not ready. -/- 2. Religious Beliefs Many religious traditions emphasize marriage as a sacred duty. In some Christian, Muslim, and Hindu communities, staying single for too long may be viewed as undesirable or even sinful. Some religious teachings also discourage premarital relationships, making marriage seem like the only acceptable way to experience companionship and intimacy. -/- 3. Fear of Social Judgment In some cultures, being single for too long is often associated with negative stereotypes. Women, in particular, may be labeled as “old maids” or “leftovers” if they remain unmarried past a certain age. In China, the term “Sheng Nu” (leftover women) is used to describe women over 27 who are still single, putting immense pressure on them to find a husband. Similarly, men who are not married by their 30s may be seen as irresponsible or immature. -/- 4. Economic and Financial Pressures In some societies, marriage is seen as a way to achieve financial security. Young people from economically disadvantaged backgrounds may feel pressured to marry someone who can provide financial stability, even if they are not emotionally prepared for marriage. For example, in some rural parts of Africa and South Asia, early marriages are arranged to provide financial relief to the bride’s family. -/- 5. Peer Pressure Seeing friends and classmates getting married can create a sense of urgency, making individuals feel as though they are “falling behind” in life. In social media-driven cultures, where people frequently post wedding and engagement photos, young adults may feel pressure to conform to the trend, even if they are not ready for marriage. -/- 6. Unplanned Pregnancy In conservative societies, an unplanned pregnancy often leads to marriage due to social expectations and family pressure. In the Philippines, for example, “shotgun weddings” (forced marriages due to pregnancy) are still common, especially among young couples. While this may seem like a solution to social stigma, it often results in marriages that are unstable due to emotional immaturity and financial struggles. -/- Changing Perspectives in Modern Society -/- In contemporary society, marriage and family are increasingly viewed as personal choices rather than obligations. Many individuals prioritize career advancement, personal development, or other life goals. For instance, in Western countries like the United States and Canada, there has been a significant rise in the number of single people who choose to remain unmarried or cohabit without legally formalizing their relationships. Celebrities like Oprah Winfrey, who has remained unmarried despite a long-term relationship, exemplify this shift in societal norms. -/- Additionally, financial stability plays a crucial role in decisions about marriage and children. In urban areas, the rising cost of living, housing, and childcare often discourages young couples from starting a family. For example, in South Korea, the term “Sampo Generation” (meaning “Three-Give-Up Generation”) describes young people who forgo marriage, children, and homeownership due to economic hardships. This phenomenon highlights how financial factors influence personal decisions in modern society. -/- Alternatives to Traditional Family Structures -/- As societies become more accepting of diverse lifestyles, alternative family structures have emerged. Single-parent families, same-sex couples raising children, and individuals choosing to remain child-free are increasingly recognized. For example, in Scandinavian countries like Sweden and Denmark, cohabitation without marriage is common, and legal protections are provided for unmarried couples. -/- Another example is the concept of “chosen families,” where people form deep, supportive relationships outside of biological ties. In LGBTQ+ communities, for instance, individuals often build close family-like relationships with friends who provide emotional and financial support. This demonstrates that love, care, and support do not necessarily require legal marriage or biological parenthood. -/- Conclusion -/- Marriage and family remain significant in many cultures, but they are not compulsory in modern society. While traditional expectations still influence many people’s decisions, growing individual freedom allows people to shape their lives based on personal values, financial realities, and career aspirations. However, young people still experience immense pressure to marry due to family expectations, religious beliefs, social stigma, and economic factors. These pressures often lead individuals into marriage before they are truly ready, sometimes resulting in unhappy or unstable relationships. -/- As society continues to evolve, the acceptance of diverse family structures further highlights that fulfillment and happiness are not dependent on marriage or having children. Instead, individuals should have the right to choose whether to marry or remain single without fear of judgment or pressure. Ultimately, personal happiness and well-being should be prioritized over societal expectations. -/- . (shrink)

Contemporary science (systems theory, complexity science, cosmology) and philosophy (analytical philosophy, phenomenology) encounter fundamental limitations in their pursuit of a unified account of being, becoming, and relatedness. The former excels at describing phenomenal correlations yet suspends ontological inquiry; the latter either falls into logical self-referential dilemmas or remains confined to an anthropocentric perspective. Eastern wisdom (such as Daoist thought), while containing profound insights, lacks a formalized framework capable of engaging with modern knowledge systems. This study proposes, through a philosophical reconstruction, (...) the Dao-Ai Unification Theory—a dynamic, self-referential generative ontology. This theory takes Dao as the overarching designation for generative becoming itself, Ai as the immanent driving tension within Dao, and Daoji as the logical node of becoming. The framework begins with a formalization of these core concepts, followed by the derivation of three fundamental axioms: the principles of Holism, Generativity, and Relatedness. Subsequently, we construct the Twin-Helix Yin-Yang Dynamic Generative Model—serving as both a logical model and geometric representation of the philosophical ontology—from which we abstract the meta-formula of Dao-Shu Co-generation (Dₓ → (Sₓ₊₁ ∧ Sₓ)). Finally, we unfold the recursive meta-logic of Dao Sheng Wan Wu (the generative process in which Dao generates One, One generates Two, Two generates Three, and Three generates all things) through a five-dimensional recursive structure, and demonstrate, taking the theory itself as a case study, the self-similar unfolding and self-referential closure of this recursive structure across all scales. This work aims to provide a unified ontological foundation and meta-logical tool for interdisciplinary inquiries into complex systems, the emergence of consciousness, and cosmic evolution. In dialogue with process philosophy: whereas A. N. Whitehead introduces God in his categorical scheme as the ultimate ground of eternal objects and order, this theory fully enacts the principle of Dao Fa Zi Ran (Dao models itself after Nature), thereby situating directionality and value immanently within the generative becoming of Dao itself, without recourse to any transcendental presupposition. Keywords: Dao-Ai Unification Theory; Generative Ontology; Twin-Helix Yin-Yang Model; Dao-Shu Co-generation; Recursive Structure; Self-Referential Confirmation. (shrink)

1 Introduction1 In the 1980s, hermeneutics was often incorporated into deconstructionism and literary theory. Rather than focus on authorial intentions, the nature of writing itself including codes used to construct meaning, socio-economic contexts and inequalities of power,2 Gadamer introduced a different perspective; the interplay between effects of history on a reader’s understanding and the tradition(s) handed down in writing. This interplay in which a reader’s prejudices are called into question and modified by the text in a fusion of understanding and (...) topic revitalized the study of the printed word. Gadamer’s turn to language for understanding the meaning of Being also appealed to the post-modern antipathy toward modernity and metaphysics.3 If the truth and validity of interpretations are limited to communities of language, then our mode of being in history cannot but be historical. This point of view rendered Gadamer’s phenomenological hermeneutics vulnerable to the critique of moral and epistemological relativism. However, Gadamer’s theory of interpretation also stems from re-examination of the beginning of knowledge in the Pre-Socratics and Plato, and on this basis, is receptive to another dimension of inquiry than that which was trending in North America. -/- At the East-West Center, University of Hawai’i at Manoa in 1982, Chung-ying Cheng for the first time introduced onto-hermeneutics to an audience of esteemed philosophers including Li Zehou, Ren Jiyu, Feng Youlan, and Zhang Liwen.4 In contrast to schools of deconstruction and literary theory that had disengaged the interpreter from trans-historical sources of meaning and truth, Cheng explained that interpreters exist within a cosmological order inextricable from responsibility to harmonize Heaven and Earth in creative acts of interpretation. By integrating Chinese cosmology into hermeneutics through ontology, he tacitly challenged philosophers in the West to re-examine assumptions about humanity’s place in nature and by implication, Gadamer’s recovery of the beginnings of knowledge in Western philosophy. -/- Cheng’s Neo-Confucianism is inspired by the method and goals of Thomé H. Fang. The following words by Fang seem to prefigure, although in an indistinct and bundled way, aspects of Cheng’s philosophy including a Mencian theory of human nature, comprehensive observation, and creativity: “In the very process of living in concord with creative Nature, Man is charged with an ideal to be fully realized in the light of the principle of comprehensive harmony.”5 Like Fang, Cheng reinvigorates Chinese culture and language, but not solely in order to vindicate the insights of Neo-Confucianism. He has studied Western thought, from pragmatism and the analytic school to German idealism and phenomenology, to unlock and clarify philosophical concepts within the Yijing tradition and thereby render them intelligible to Anglophones. The result has been an awakening of Western scholars to the moral and cultural consequences of decoupling their thought from metaphysical foundations that are neither dogmatic nor doctrinal. -/- Not unlike the dialectic of Gadamer’s dialogue form, onto-generative hermeneutics integrates contrary positions on the same topic in order to blend both sides into a world philosophy, or as Cheng says, a “totalizing or integrative theory,”6 not to be confused with a theoretical rewording of a theory. On the contrary, the universal scope and relevance of hermeneutics stems from personal experience. Just as Gadamer, in response to faction and strife, immersed himself in Plato during the war years, and developed a method with which to harmonize opposites, so too, according to On-cho Ng, was Cheng moved by faction, strife and political persecution to develop a path toward unity.7 Gadamer taught at McMaster University in Hamilton, Ontario, and Cheng at the University of Hawai’i at Manoa among other institutions in North America. They facilitated trans-continental educational and cultural ties. Similar experiences yield similar insights irrespective of differences of time and place. Hence, authors in this issue who reside in Europe, China and North America, delineate the differences between Gadamer and Cheng, yet also, in light of Cheng’s onto-generative method and cosmology, develop integrative theories. Due to the page-budget restriction of the publisher, certain articles of this special theme will be subsequently published in the next issue. -/- 2 Integrative Theory This special issue of The Journal of Chinese Philosophy confirms a dimension of hermeneutics that Cheng has both motivated and inspired. The contributors do not abide by the conviction that since thought is mediated by language, interpretations cannot transcend culture. On the contrary, their research exemplifies the fruits of trans-historical onto-dialogical hermeneutics within limits defined by their field inquiry, organized into Parts I and II, around three themes: language, the philosophy of history and ethics. -/- Andrew Fuyarchuk introduces the theme of ontology in relation to Gadamer’s turn to language. Fuyarchuk argues that Chung-ying Cheng’s criticism of Gadamer’s hermeneutics is informed by Heidegger’s concept of Dasein and thereby overlooks how Gadamer’s Platonic-Pythagorean problem of the division between the One and Many is harmonized in the event of language, which in turn positions Gadamer in proximity to the presupposed grounds of receptivity in Cheng’s onto-generative hermeneutics. Lauren Pfister’s contributing article addresses the year 2000 meeting between Cheng and Gadamer in Heidelberg and expands the transhistorical grounds of meaning in Gadamer to matters of theology. Pfister’s summary of the written Chinese record of their conversation indicates that Cheng does not address the role of Christian philosophy and hence, the role of the inner word in Gadamer’s hermeneutics. This is important not only for detecting changes in Cheng’s philosophical development, but also for modifying his hermeneutics along the lines of a living conversation, possibilities explored by Pfister in a sequel to the article submitted to this issue. Nevertheless, by raising the issue of how Gadamer’s turn to language for understanding the meaning of Being extends possibilities in Cheng’s thought, Pfister anticipates the article by Katarina Gajdosova. She returns to the roots of Chinese thought during the Warring States period and broadens the meaning of names in recently excavated texts. Contrary to the conventions about how to understand terms, she appeals to both Heidegger’s ontology and Cheng’s notion of receptivity and creativity to reinterpret naming in relation to cosmology. Along the same lines, insofar as the event of Being is lingual, Jay Goulding captures its emergent structure in an evolving community of scholars and scholarship. He recalls his philosophical journey toward Cheng’s philosophy that begins in conversations with Gadamer at McMaster University in Hamilton, leads to Heidegger and Asian thought, expands into turning points with teachers and colleagues from various backgrounds that by increments contributed to Goulding’s formulation of “Daoist phenomenology.” -/- Although differing traditions guide their inquiries and research, Cheng and Gadamer recall the wisdom of the past to ameliorate the fragmentation in contemporary life. This leads them to re-examine the origins of philosophy; historical roots and thus sources of creative re-interpretations East and West whose affinities are developed in contributions by Hyun Höchsmann and Friederike Assandri. Höchsmann assesses convergences and divergences in the origins of Chinese and Western philosophy (Confucius and Socrates, the Yijing and Pre-Socratics) that culminates in pairing Gadamer’s understanding of paideia in the context of Plato’s political cosmology in the Timaeus with moral and social cultivation in The Western Inscription. She delineates the limits of this comparison which in turn justifies introducing Vattimo’s notion of locality. Assandri’s comparative analysis moves between India and China, Buddhism and Tang Daoism. Based on Gadamer’s argument that writing detaches concepts from their cultural moorings, she defines and applies three levels of understanding in onto-generative hermeneutics to Buddhist terms that were assimilated into the Benji Jing and in so doing clarifies essential dimensions of Daoism. -/- Contributions by Stephen Palmquist and Nicholas Brasovan position Cheng in relation to Kant and Gadamer by way of Aristotle’s ethics respectively. On the one hand, Palmquist plots Cheng’s evolving criticism of Kant’s moral philosophy and draws on crucial dimensions of Gadamer’s hermeneutics to reposition that criticism in a constructive relation to Kant’s emphasis on the philosophical conditions of morality while also indicating how religious dimensions of his thought answer Cheng’s concerns for lived moral action. For Palmquist, Gadamer enables a constructive criticism of Cheng. On the other hand, Brasovan compares Cheng’s Yijing-based account of moral deliberation with Gadamer’s Aristotelian-based ethics and reasons that in contrast to Cheng, Gadamer’s hermeneutical consciousness is disengaged from practical knowledge. For Brasovan, Cheng is a constructive critic of Gadamer. Palmquist and Brasovan’s divergent angles on Gadamer and Cheng map onto a dialectic of contrast and complementarity that constitutes the inner logic of Cheng’s philosophy. In other words, Gadamer and Cheng ought to be read alongside one another for the sake of removing discrepancies and contradictions, which constitutes the organic structure of their thinking. -/- 3 Our Mode of Being in History Is Not Historical The conversations between Cheng and Gadamer in this issue of The Journal of Chinese Philosophy pivot on language, philosophy of history and ethics within a comparative framework of analysis, but also explore the grounds that make the comparisons possible. Those grounds are informed by Chinese cosmology, and function to wrest Gadamer from the shadow of Heideggerian facticity and reposition him within the range of Cheng’s ideas about our place in nature that is embedded in his question about how mind emerges from inorganic matter.8 -/- For Gadamer scholars of Heidegger, human finitude, our ownmost individuating death ensures that hermeneutics is always open to the other as other, always on the way toward understanding the meaning of Being. To arrest the process in a concept of “the Absolute” cannot but represent someone’s point of view, and thereby render hermeneutics indistinguishable from ideology. However, insofar as finitude is defined by them in terms of an onto-theological concept of immorality, finitude is a metaphysical concept consistent with epistemologies and confuse beings with the meaning of Being. As a result, the celebrated political value of hermeneutics to always be on the way toward an understanding of the meaning of Being admits subtle variations on the same worldview that are insufficiently self-critical. -/- Gadamer scholars of Heidegger are right. A transformation in ethos and opening to the meaning of Being depends on awareness of finitude. Yet this awareness does not yield openness to more of the same, i.e., discourse structurally incapable of coming to unity but instead, for both Gadamer and Cheng, openness to a distinctly different ontological dimension of reality. As Sandra Wawrytko and So-Seong Park indicate,9 this ontological dimension is prefigured in the experience of being-as-a-whole or the totality of all possible relations in both Chinese totemic shamanistic rituals,10 and Greek Dionysian festivals.11 Through these religious experiences human ethos and therefore consciousness is expanded and elevated from being centered on one’s ownmost concerns toward an affinity with all sentient beings from insects and plants to animals. The channel for this affinity is an auditory disposition and hence, the emotions, compassion, and feeling response. -/- The capacity for an auditory disposition, or as Gadamer calls it, listening consciousness to respond to the inter-relationality and therefore inherent balance of nature is developed through music, song and dance of the religious rituals and festivals. They facilitate the unity of mind with nature. This use of music, that transforms ordinary consciousness, explains Cheng’s emphasis on the receptivity of feeling response in comprehensive observation, and Gadamer’s emphasis on openness to the other in attunement. However, an auditory disposition characteristic of pre-literate oral cultures that reveals the “All” need not rely on religion. As theorists about the evolution of language have explained,12 modern languages preserve their pre-historical past in music or prosody. That is to say, the song and dance that revealed the totality of inter-related beings to an ethos of comprehensive observation and attunement toward beings in classical civilizations is retained in the back-and-forth movement or rhythm of the dialogue form. Our mode of being in history is a mode of being in nature – through the music of language. -/- While alerting the reader to the limits of a nominalist interpretation, Gadamer expresses the inner law of the nature as follows: “in perishing there is always becoming, and in becoming there is always perishing.”13 Considered in process, opposites generate and blend into each other. This law of nature applies to everything.14 Hence, in a manner comparable to Pfister’s concluding insights, onto-dialogical hermeneutics is not only open to discrete events of otherness but moreover, to the moving structure of reality expressed, as Gajdosova suggests, in the existential moment of naming. Considered as interplay of tension and resolution with a life of its own, the dialectic of a dialogue is self-similar to the way in which an organism grows (by instinct). There is, therefore, a sense in which the art of interpretation extends the human mind into the eternal cycles of nature such that we participate in the articulation of the inner telos/homeostasis toward which all beings strive and importantly for Gadamer scholars of Heidegger, within the material limits of energy to which our embodied minds are self-evidently subject. In mortality there is always immortality. (shrink)

This fourteenth volume of Collected Papers is an eclectic tome of 87 papers in Neutrosophics and other fields, such as mathematics, fuzzy sets, intuitionistic fuzzy sets, picture fuzzy sets, information fusion, robotics, statistics, or extenics, comprising 936 pages, published between 2008-2022 in different scientific journals or currently in press, by the author alone or in collaboration with the following 99 co-authors (alphabetically ordered) from 26 countries: Ahmed B. Al-Nafee, Adesina Abdul Akeem Agboola, Akbar Rezaei, Shariful Alam, Marina Alonso, Fran Andujar, (...) Toshinori Asai, Assia Bakali, Azmat Hussain, Daniela Baran, Bijan Davvaz, Bilal Hadjadji, Carlos Díaz Bohorquez, Robert N. Boyd, M. Caldas, Cenap Özel, Pankaj Chauhan, Victor Christianto, Salvador Coll, Shyamal Dalapati, Irfan Deli, Balasubramanian Elavarasan, Fahad Alsharari, Yonfei Feng, Daniela Gîfu, Rafael Rojas Gualdrón, Haipeng Wang, Hemant Kumar Gianey, Noel Batista Hernández, Abdel-Nasser Hussein, Ibrahim M. Hezam, Ilanthenral Kandasamy, W.B. Vasantha Kandasamy, Muthusamy Karthika, Nour Eldeen M. Khalifa, Madad Khan, Kifayat Ullah, Valeri Kroumov, Tapan Kumar Roy, Deepesh Kunwar, Le Thi Nhung, Pedro López, Mai Mohamed, Manh Van Vu, Miguel A. Quiroz-Martínez, Marcel Migdalovici, Kritika Mishra, Mohamed Abdel-Basset, Mohamed Talea, Mohammad Hamidi, Mohammed Alshumrani, Mohamed Loey, Muhammad Akram, Muhammad Shabir, Mumtaz Ali, Nassim Abbas, Munazza Naz, Ngan Thi Roan, Nguyen Xuan Thao, Rishwanth Mani Parimala, Ion Pătrașcu, Surapati Pramanik, Quek Shio Gai, Qiang Guo, Rajab Ali Borzooei, Nimitha Rajesh, Jesús Estupiñan Ricardo, Juan Miguel Martínez Rubio, Saeed Mirvakili, Arsham Borumand Saeid, Saeid Jafari, Said Broumi, Ahmed A. Salama, Nirmala Sawan, Gheorghe Săvoiu, Ganeshsree Selvachandran, Seok-Zun Song, Shahzaib Ashraf, Jayant Singh, Rajesh Singh, Son Hoang Le, Tahir Mahmood, Kenta Takaya, Mirela Teodorescu, Ramalingam Udhayakumar, Maikel Y. Leyva Vázquez, V. Venkateswara Rao, Luige Vlădăreanu, Victor Vlădăreanu, Gabriela Vlădeanu, Michael Voskoglou, Yaser Saber, Yong Deng, You He, Youcef Chibani, Young Bae Jun, Wadei F. Al-Omeri, Hongbo Wang, Zayen Azzouz Omar. (shrink)

This seventh volume of Collected Papers includes 70 papers comprising 974 pages on (theoretic and applied) neutrosophics, written between 2013-2021 by the author alone or in collaboration with the following 122 co-authors from 22 countries: Mohamed Abdel-Basset, Abdel-Nasser Hussian, C. Alexander, Mumtaz Ali, Yaman Akbulut, Amir Abdullah, Amira S. Ashour, Assia Bakali, Kousik Bhattacharya, Kainat Bibi, R. N. Boyd, Ümit Budak, Lulu Cai, Cenap Özel, Chang Su Kim, Victor Christianto, Chunlai Du, Chunxin Bo, Rituparna Chutia, Cu Nguyen Giap, Dao The (...) Son, Vinayak Devvrat, Arindam Dey, Partha Pratim Dey, Fahad Alsharari, Feng Yongfei, S. Ganesan, Shivam Ghildiyal, Bibhas C. Giri, Masooma Raza Hashmi, Ahmed Refaat Hawas, Hoang Viet Long, Le Hoang Son, Hongbo Wang, Hongnian Yu, Mihaiela Iliescu, Saeid Jafari, Temitope Gbolahan Jaiyeola, Naeem Jan, R. Jeevitha, Jun Ye, Anup Khan, Madad Khan, Salma Khan, Ilanthenral Kandasamy, W.B. Vasantha Kandasamy, Darjan Karabašević, Kifayat Ullah, Kishore Kumar P.K., Sujit Kumar De, Prasun Kumar Nayak, Malayalan Lathamaheswari, Luong Thi Hong Lan, Anam Luqman, Luu Quoc Dat, Tahir Mahmood, Hafsa M. Malik, Nivetha Martin, Mai Mohamed, Parimala Mani, Mingcong Deng, Mohammed A. Al Shumrani, Mohammad Hamidi, Mohamed Talea, Kalyan Mondal, Muhammad Akram, Muhammad Gulistan, Farshid Mofidnakhaei, Muhammad Shoaib, Muhammad Riaz, Karthika Muthusamy, Nabeela Ishfaq, Deivanayagampillai Nagarajan, Sumera Naz, Nguyen Dinh Hoa, Nguyen Tho Thong, Nguyen Xuan Thao, Noor ul Amin, Dragan Pamučar, Gabrijela Popović, S. Krishna Prabha, Surapati Pramanik, Priya R, Qiaoyan Li, Yaser Saber, Said Broumi, Saima Anis, Saleem Abdullah, Ganeshsree Selvachandran, Abdulkadir Sengür, Seyed Ahmad Edalatpanah, Shahbaz Ali, Shahzaib Ashraf, Shouzhen Zeng, Shio Gai Quek, Shuangwu Zhu, Shumaiza, Sidra Sayed, Sohail Iqbal, Songtao Shao, Sundas Shahzadi, Dragiša Stanujkić, Željko Stević, Udhayakumar Ramalingam, Zunaira Rashid, Hossein Rashmanlou, Rajkumar Verma, Luige Vlădăreanu, Victor Vlădăreanu, Desmond Jun Yi Tey, Selçuk Topal, Naveed Yaqoob, Yanhui Guo, Yee Fei Gan, Yingcang Ma, Young Bae Jun, Yuping Lai, Hafiz Abdul Wahab, Wei Yang, Xiaohong Zhang, Edmundas Kazimieras Zavadskas, Lemnaouar Zedam. (shrink)