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Giulio Aleni's Xingxue cushu 性學觕述 (A Brief Introduction to the Study of Human Nature, 1623–1646) was a product of an ambitious project by the Jesuits in China to introduce Aristotle's natural philosophy to Chinese literati. The book, originally from the Cursus Conimbricensis (1592-1606), shows a good example of the interactions between transmitter and receptor in the encounter of Western culture with Chinese culture. This paper explores Aleni's linguistic strategy for placing Western concepts of human nature in dialogue with traditional Chinese thought. It argues that the work's favourable reception among Chinese scholars was due to Aleni's use of translation principles that anticipate transwriting. Namely, instead of direct translation Aleni adapted the text for his Chinese readers by rewriting partly, adding his own responses, borrowing Chinese classical terms and creatively interpreting these terms, quoting many Chinese classical allusions, and employing Chinesestyle arguments. These linguistic tools Aleni used facilitate the reader's understanding and acceptance of the Western philosophy of human nature. His linguistic success on communication between the two thoughts on human nature helps us redefine the concept of transwriting and find an in-between space for a rational philosophic and religious dialogue between China and the West. [ABSTRACT FROM AUTHOR]

The sheep case in Analects 13.18 has generated a heated debate in contemporary Chinese philosophy for more than a decade. One side in this debate criticizes Confucius' view in the sheep case and the other side defends Confucius' position. Neither side's reading of 13.18 is satisfactory. I argue that something important in the text has been overlooked and this omission may explain why neither side gives a satisfying reading. I offer in this essay a new reading of the sheep case which pays attention to what the existent interpretations have overlooked in the text. This new focus will give us a new perspective to reframe the issue in question and to defend the Confucian position in a more convincing way. On the new interpretation, Confucius' position in the sheep case suggests a sensible and reasonable way for the state to balance some important social interests which the state seeks to protect. [ABSTRACT FROM AUTHOR]

This article explores four crucial problems regarding wu 無 (nothingness or nonexistence), a central concept in Chinese philosophy: (1) What is wu, and how does it relate to you 有 (somethingness or existence)? (2) Does ‘you arise from wu’ (you sheng yu wu 有生於無), and if so, how does this ‘arising’ occur? (3) Which takes precedence in Chinese philosophy, wu or you? (4) Does pursuing wu risk leading to nihilism? Drawing on Saul Kripke’s interpretation of possible worlds, I propose that wu represents a realm of potential possibilities. I align with Kripke’s view that possible worlds lack actual existence but are anchored in the actual world. This view clarifies the seemingly paradoxical nature of Chinese philosophy: it is rooted in the mundane world while embracing a transcendental wu. Moreover, it helps avoid the nihilism that might arise from interpreting wu as a groundless void. [ABSTRACT FROM AUTHOR]

The article explores the debate between ideal and non-ideal theory in political philosophy, with a focus on consequentialism as a powerful position that addresses objections raised against both approaches. It argues that consequentialism, which considers the consequences of actions, offers a comparative structure and takes into account real-world concerns. The author discusses how consequentialism can make comparative judgments without relying on a privileged model and provides a theoretical justification for evaluating institutional options in an unjust society. The article concludes that consequentialism offers a transparent and unified structure for addressing normative questions. Additionally, the given text provides a list of references and citations for further research on political philosophy, ethics, and long-termism. [Extracted from the article]

Zhāng Zhàn lived during the Eastern Jin period. Commentary on Lièzǐ is Zhāng Zhàn’s attempt to integrate and synthesize the previous achievements in metaphysical studies, merging Confucianism and Daoism while drawing from Buddhist viewpoints. This work represents a theoretical summary of metaphysical themes. This article aims to explore Zhāng Zhàn’s concept of xūjìng (emptiness and tranquility), examining its manifestations in cosmology, ontology, and the philosophy of life. This study adopts a qualitative research approach utilizing NVivo qualitative data analysis software, electronic databases, and a thorough analysis of the textual references to xūjìng in the Commentary on Lièzǐ. Three points were discovered: firstly, Zhāng Zhàn’s concept of tàixū (supreme emptiness) in cosmology; secondly, his doctrine manifests in ontology as zhìxū (ultimate emptiness); thirdly, his doctrine manifests in the philosophy of life as xūjìng zìrán (emptiness, tranquility, and naturalness). He asserts that people should not violate the laws of nature and should spiritually transcend the mindset of dealing with everything in the real world. According to Zhāng Zhàn, only by doing so can individuals align with the Dào, surpass the mundane, and attain the state of carefree detachment. This study provides a deeper significance of Zhāng Zhàn’s concept of emptiness and tranquility from the perspectives of ontology, cosmology, and philosophy of life. According to Zhāng Zhàn, emptiness is infinite, and only by embodying non-being and making emptiness the essence can one harmonize with the Dào, achieve liberation, and attain a spiritual state of unity with the universe. [ABSTRACT FROM AUTHOR]

Drawing on the Huainanzi (The Master of Huainan), this article delineates an ancient Chinese understanding of distributed leadership. Accordingly, distributed leadership advocates the distribution of task that combines responsibility and authority; and the harmonious co-existence of the empowerment of others and positional authority. The distribution of responsibility and authority is undertaken by an exemplary leader who inspires others through one's moral character and influence. Furthermore, distributed leadership infuses responsibility with positional, social and moral authority; harmonises the personal and interpersonal qualities of leaders; and reinforces rational persuasion with role-modelling by the leaders. The notion of distributed leadership that is informed by the Huainanzi contributes to the existing literature by addressing a prominent challenge and a prevailing misconception concerning this leadership construct. In addition, the proposed account guides leaders to revamp organisational structure, implement staff deployment policies and lead on the basis of fairness and moral leadership. [ABSTRACT FROM AUTHOR]

This essay aims to rectify a failure on the part of Western philosophers of technology to attend to the creative philosophical work of Li Bocong at the University of Chinese Academy of Sciences in Beijing. After a brief account of Li Bocong’s personal contacts with the West and some remarks on his relationship to Marxism, we take up three aspects of his philosophy that can contribute to enlarging Western philosophical thinking about engineering and technology: (1) Li’s analysis of engineering as more than design, (2) his argument for the relevance of the sociology of engineering, and (3) his conceptualization of engineering ethics as more than professional ethics. [ABSTRACT FROM AUTHOR]

The Zhao Lun, authored by Seng Zhao, elaborates on the Madhyamaka thought. This work has had a significant impact on Chinese Buddhist philosophy, as well as on Confucianism and Taoism. During the Yuan dynasty (1271–1368), the esteemed monk Wencai from the Huayan school of Buddhism composed a book titled A New Commentary on the Zhao Lun (hereafter New Commentary), which offers annotations and explanations for the text of the Zhao Lun and employs the "One Mind" theory to interpret the Zhao Lun. Text analysis methods are utilized in this article to conduct an in-depth study of the "One Mind" theoretical system constructed by Wencai within the New Commentary. It explores the essential content, integrative characteristics, and theoretical origins of the "One Mind" theory, thereby revealing the theoretical style of the Huayan school during the Yuan dynasty from a novel and unique perspective. Additionally, we analyze how Wencai integrates Tathāgatagarbha thought and Madhyamaka thought into his theory of "One Mind". This analysis constitutes, to a certain extent, an indirect refutation of the harsh criticisms of Tathāgatagarbha thought of "Critical Buddhism" in Japan and provides new perspectives and reflections for a deeper understanding of Tathāgatagarbha thought. [ABSTRACT FROM AUTHOR]

Relationality is a multifaceted idea that displays one of the distinctive characteristics of Chinese philosophy. In Confucianism, it is primarily associated with the issue of human relations. Drawing on John Dewey's proposition of 'relationally constituted individuality', Roger T. Ames identifies a 'thick' nature in Confucian relationality whose cosmic foundation may be novel to the West. This thick relationality corresponds with a narrative approach to human nature (xing 性), inspires a Confucian neologism of 'human becomings' and challenges the conventional idea of 'human being' that implies a Western foundational individualism. Through a proposed theme of 'contextual individuality', this study aims to evaluate whether Confucian relationality could be too 'thick' for individuality (in a non-atomistic/non-foundational sense) and uncover the implication of thick relationality on the study of comparative philosophy in general. [ABSTRACT FROM AUTHOR]

This article aims at examining Virginia Hamilton's survival writing in the novel M.C. Higgins, the Great through the analogical lens with the traditional Chinese philosophy of "shengsheng (生生)". Current research on Hamilton's survival writing has ignored the cosmological aspect. In fact, what the novel reveals is not limited to the aspects of social and emotional survival, but also the ecological or cosmical co-existence. Considering Hamilton's global awareness and some similarities between African and Chinese traditions, this article resorts to the cross-cultural reference of the Chinese "shengsheng" philosophy. The concept originating from Xici (《系辞》), the commentaries on Zhouyi (《周易》), is well known for its wisdom on how all things in the universe can be born and how they can coexist, and thus it can be drawn upon for exploring Hamilton's survival writing. Specifically, this article takes a comprehensive analogical examination and discussion of the four aspects, namely, shengsheng virtue (生生之德), shengsheng affect (生生之情), shengsheng disposition (生生之性), and shengsheng fate (生生之命). This is to supplement the covering of Hamilton's survival writing and to enlarge the interpretation of Hamilton's works with philosophical and cosmopolitan visions. [ABSTRACT FROM AUTHOR]

This article explores the ideas of Bernard Mandeville, a social and political philosopher who is often overlooked. It focuses on his theory of sociability, which suggests that our pride drives us to associate with others and seek recognition. The article delves into the concepts of recognition and hypocrisy in Mandeville's theory, discussing their role in human sociability. It concludes by acknowledging the value of Mandeville's writings in understanding pride and honor in society, while also recognizing the potential limitations of his ideas. [Extracted from the article]

"Self-experience" is a popular phrase among Chinese psychotherapist professional circles. This article provides a historical overview of the development of this term and explores the underlying social, cultural, and historical elements of the dynamics of this unique lexical choice. We argue that the preference for using "self-experience" instead of "personal treatment" implies a tendency of the Chinese collective consciousness to depathologize the inner feelings of traumatic experience, reflecting the Chinese philosophy of life, that is, emphasizing the upward potential to grow and learn to change. On the other hand, we need to be careful in assessing whether psychoanalysis is comprehending patients' cultural and historical contexts so that we are healing the trauma rather than creating new ones. [ABSTRACT FROM AUTHOR]

Michele Ruggieri (1543–1607) was the first Westerner officially approved to reside in China. He promoted Chinese and Western cultural exchange, and he was especially noted for facilitating dialogue between Confucianism and Catholicism. His writings had an important impact in both China and Europe. During his sojourn preaching in China, Ruggieri not only wrote the Tianzhu shilu—the first catechism written in Chinese—but he was also the first Westerner to translate the Four Books into Western language and introduce them to Europe. Based on Ruggieri's two translations of the Four Books—one translation into Spanish, and one into Latin—this article analyzes Ruggieri's views of Confucius. In his translations, Ruggieri identified Confucius as a philosopher and a shengren, or saint, and he highlighted the status of Confucius in the Four Books. After analyzing Ruggieri's treatments of Confucian concepts, this article discusses how Ruggieri's translations imply that Confucianism had both rational and religious dimensions. After Ruggieri, other Jesuits who came to China gradually turned to emphasizing the rational aspects of Confucianism. [ABSTRACT FROM AUTHOR]

Copyright of Journal of Shenzhen University Humanities & Social Sciences is the property of Journal of Shenzhen University (Humanities & Social Sciences) Editorial Office and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

The Chinese education system is the product of Confucianism, Taoism, and Buddhism that formed the bedrock of Chinese culture and norms. Confucianism deals with moral development, obedience, and social organization in the education of China, hence the values of filiality, loyalty and righteousness are cultivated in the curriculum. Teachers govern the classroom and students listen to them as this educational model presupposes respect for the superior authority and cultural heritage from Confucianism principles. Integrating Taoism into education supports students' well-being as the ancient teachings promote harmony. It emphasizes the processes of learning through activities, ideas and the accomplishment of coupled P. E and arts education. Many concepts of Taoism are tied into the learning processes to engage the students and allow them to discover what intrigues and inspires them as well as adequately develop them. These two strategies are philosophy of Buddhism in the system of education through the practices of mindfulness and ethical principles. It is for this reason mindfulness programs will assist the students in developing concentration, stress management, and be able to display cordiality. Thus, ethical conduct is taught to Buddhist students to behave righteously and be responsible, which also fosters good school climate. Altogether, these philosophies contribute to the practices of educational systems in China that focuses on the moral values and social and personal intelligences. The transformation of such traditional values into circulation and training of a teacher compels the schools to offer a distinct education model that is geared towards the production of cultured, academically excellent and moral people. Thus, it makes Chinese education unique and maintains the core values of developing the whole man. [ABSTRACT FROM AUTHOR]

Copyright of Trans/Form/Ação is the property of Trans/Form/Acao and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Copyright of Trans/Form/Ação is the property of Trans/Form/Acao and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Copyright of Trans/Form/Ação is the property of Trans/Form/Acao and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Copyright of Trans/Form/Ação is the property of Trans/Form/Acao and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

The ongoing international study on the mental health implications of climate change has prompted a deeper exploration of ecological emotions such as eco-anxiety, eco-worry and eco-grief, which are associated with environmental degradation and the escalating climate crisis. Although psychological and mental health literature has mainly presented preliminary conceptual analyses, the understanding of ecological emotions remains unclear. This narrative review aims to clarify the definition, highlight precipitating factors, and outline the effects of ecological emotions on mental health, emphasizing the need for thorough research to shift the nonclinical intervention approach from merely promoting individual resilience to encouraging collective engagement. Our analysis of the literature reveals that the existing theoretical framework, which predominantly focuses on bolstering individual resilience, provides only temporary relief for acute symptoms without addressing the foundational social and environmental factors that trigger these ecological emotions. We conclude that it is crucial to overcome the limitations of Western anthropocentrism's human-tohuman interaction approach and embrace the unity of humans and nature to effectively manage the increasing ecological emotions. This perspective draws insights from the holistic and collective wisdom of indigenous cultures and traditional Chinese philosophy, offering a potential pathway toward maintaining a sustainable emotional balance amid the worsening global ecological turmoil. [ABSTRACT FROM AUTHOR]

Zhuangzi is often regarded as an authority in the realm of spiritual cultivation. This article explores Zhuangzi's theory of self-cultivation and identifies two distinct approaches: one focuses on the transformation of consciousness, known as the "Inner Chamber" practice, while the other centers on the transformation of materials, referred to as the "Craftsmanship" practice. Both methods can achieve a state of transformation where the boundaries between the self and the external world blur, leading to a sense of unity. Zhuangzi's state of unity transcends cognitive boundaries and erases the distinction between the self and the external world, creating a realm of spiritual emptiness. However, the concept of "nothingness" in this realm is a linguistic expression of consciousness, rather than a denial of existence. On the contrary, it elevates and preserves the essence of all things, including the innate essence of material substances, often referred to as the "primordial essence of things." The "primordial essence" is a paradoxical concept, simultaneously devoid of substance and possessing substance, while the "Inner Chamber" of the mind represents "knowledge in ignorance." When this state is realized, there exists an intrinsic coexistence between the self and all things, returning both to their original essence. In Zhuangzi's worldview, the other, or external entities, receive affirmation within the framework of existence, leading to harmony between the self and the material world. [ABSTRACT FROM AUTHOR]

Xie Fuya (N. Z. Zia, 1892–1991), a major Chinese Christian thinker, has contributed much to the development of Sino-theology. However, his work has yet to receive the recognition it deserves. As a thinker who is well-versed in both Chinese and Western philosophies while dedicating himself to the exploration of the philosophy of religion, Xie presents a dual feature in his writings. On the one hand, his work engages in a dialogical discourse between Eastern and Western philosophies. On the other hand, his writings represent an ambitious attempt to interpret traditional Chinese philosophical tenets within the context of Christian theology, transverse from the level of human nature to the level of ontological existence, representing an innovative model of contemplation in the field of Sino-theology. This contribution is of immense value to the development of Chinese philosophical thought. For this reason, this article attempts to illustrate, through Xie's writings in various stages of his life, his relentless effort to promote the integration of Eastern and Western philosophies within the framework of Chinese thought. His most notable accomplishment in this East–West confluence effort is his unique assumption of God's attributions as both zhonghe (literally "middle harmony", connoted as interdependency by Xie) and bianyi (change). [ABSTRACT FROM AUTHOR]

This article explores the concept of shu, or considerateness, in Confucian ethics. It compares the negative formulation of shu with the positive formulation of the golden rule in other cultural traditions and discusses different interpretations of the two formulations. The author argues that Confucius advocated two versions of the golden rule: the negative version of shu for interpersonal relations and the positive version of ren for self-cultivation. The article also examines the etymology and definition of shu, emphasizing its role as a common ethical principle for maintaining interpersonal relationships and social order. Additionally, the text discusses the concept of ren in Confucianism and its relationship with the concepts of zhong (loyalty) and shu (reciprocity). The author argues that while zhong and shu are important ethical principles for interpersonal relationships, they should not be equated with ren. Ren, or humaneness, is presented as a higher moral virtue that involves caring for and helping others. The author suggests that Confucius proposes two versions of the golden rule: a negative version using shu for general interpersonal relations, and a positive version using ren for individuals to cultivate themselves. Finally, the text discusses the interpretation of the concept of ren in Confucian philosophy. Scholars have often misunderstood ren as being synonymous with the practice of shu, which involves treating others as one would like to be treated. However, ren is actually about caring for and helping others as one cares for and helps oneself and one [Extracted from the article]

Many different and contradictory claims have been made about the political dimensions (or lack thereof) of the ancient Chinese text known as the Zhuangzi 莊子. The two main positions on this topic set the parameters of the debate. One interprets the Zhuangzi to be apathetic toward political participation, focusing on individual survival instead. The other emphasizes the text's defiant streak and locates a deliberately subversive force within it. A third position redirects the focus of the debate to an important aspect of the Zhuangzi, recognizing that the text intentionally embraces ambiguity and multivocality, and investigates the political implications of this characteristic of the text. This article further explores the Zhuangzi's engagement with notions of social and political indeterminacy, but through the lens of role performance. Attending to the text's portrayal of various social actors' engagement with established roles reveals a different kind of polysemic stance that lies in the intricate dynamics between societal expectations and individual actions. The article employs these examples to examine a type of role enactment that I contend muddies the line between the place of power and the place of resistance. [ABSTRACT FROM AUTHOR]

The Dialogues of Confucius (Kongzi Jia Yu 孔子家語) is an unexplored resource for the philosophy of Confucius. In this article, I make a first attempt at mining its riches. Focusing on Chapters 21 and 32, I reconstruct a multilevel theory of governing that is a cyclic process proceeding from the moral psychology of the individual to social organization, to the society as grounded in natural processes, and to the metaphysics of the natural processes themselves, thus adumbrating a metaphysics of morals from the microcosmic to the macrocosmic. This movement between macrocosmic and microcosmic levels encompasses moral psychology, economics, politics, aesthetics, and metaphysics. The metaphysical forces that account for the blowing of the wind and the motivation of human behavior are forces that flow when functioning properly and that otherwise stagnate. Maintaining that flow is the task of the leadership. Once that task is accomplished, and the flywheel spins of its own momentum, the people become self-governing. This multilevel cyclic process is compared to contemporary Western economic and political theory that is based on the unimpeded individual, aggregated into majoritarian democratic rule, based on the social contract, and vulnerable to the tragedy of the commons. Contrary to current Confucian-based correctives to democracy that seek to limit the power of the people, this Confucian argument empowers the people via a frugal, caring, well-regulated leadership. [ABSTRACT FROM AUTHOR]

The philosophy of language in the GongsunLongzi 公孫龍子 has been a hot topic since the 20th century, but there is still controversy about what point Gongsun Long 公孫龍 is making. This article reviews representative studies of the philosophy of language in the GongsunLongzi in Sinophone academia since 2000. Some studies (especially in journal articles) conceive that one or two of the discourses are on the philosophy of language, while the other discourses concern ontology, epistemology, semiotics, or logic. In contrast, certain scholars read the whole book as being about the philosophy of language. The divergence lies in whether the common thread is linguistic meaning or concept, and whether Gongsun Long's doctrine is unveiled by one or several theories. These differences lead to a wide variation in their interpretation of the key terms and claims in the GongsunLongzi. It is found that there is no theoretical framework that can perfectly interpret the book without incurring any criticism, and more efforts are needed to elucidate the philosophy of language in the GongsunLongzi. [ABSTRACT FROM AUTHOR]

"Benefit to the world" and "Heaven's intent" are not, as is often assumed, separate criteria for action in Mozi's 墨子 ethics; they are the same in extension but not intension. When Mozi speaks in terms of "Heaven's intent," it is to highlight the criterion's retrospective orientation and its scope; taking a cue from Heaven's reactions to past deeds, agents specify the scope of "the world" by reference to the past performance of persons regarding benefit to the world. This diverges from a principle that is often attributed to Mozi, of considering the benefit of all equally without regard for past performance. [ABSTRACT FROM AUTHOR]

China does not have a unified and consistent ethical understanding. Ethics have to be mostly conceived and applied in personal terms. At the negotiation table, parties bring their own moral principles and values from their cultural background, education, and experience. Justice principles anchored in Chinese moral philosophy clearly take precedence over legal justice principles. For a Chinese negotiator, striking a deal is a process of balancing between two contradictory sets of values: Confucius' notions of rightness, and those of modern distributive (and procedural) justice. Now, distributive justice implies a whole range of criteria, such as rewards according to efforts, merits, and contribution, as well as need. Equality is still not on the Chinese justice agenda. Fairness has to find its own way between guanxi requirements, traditional nepotism, the influence of symbols, propitious numbers, references to ancestors, feng shui, and astrology. [ABSTRACT FROM AUTHOR]

Historical transmission and other controversies related to Sengzhao's Things Do Not Shift have long been a subject of scholarly attention. However, his essay Emptiness of the Nonabsolute has been insufficiently studied, despite being traditionally deemed emblematic of the Chinese understanding of Mādhyamaka philosophy. The present study shows that this essay has also historically generated divisions and debates in the Chinese context. It finds that Emptiness of the Nonabsolute expresses the Mādhyamaka philosophy of emptiness in a distinctly Chinese manner by grounding itself in the principle of dependent origination, and by transforming issues of being and nonbeing and the name and the "thing-in-itself" into conditional emergence. Nevertheless, Sengzhao's essay evoked the two markedly distinct construals of Buzhengukong 不真故空 and Bushizhenkong 不是真空 as Tathāgatagarbha and Buddha-nature philosophy within Chinese Buddhism. Bushizhenkong directly aligned Sengzhao's ostensibly representative theory of Mādhyamaka emptiness in China with the doctrinal framework of Tathāgatagarbha and Buddha-nature, triggering almost a millennium-long period of discussions and controversies. [ABSTRACT FROM AUTHOR]

Purpose: The purpose of this paper is to examine the alternative accounts produced by Green Earth Volunteers (GEV), a Chinese environmental non-governmental organisation, over a 10-year period in the context of their campaign to create visibilities about hydroelectric dam projects along the Chang Jiang. Design/methodology/approach: Drawing on conceptions of the human–nature relationship, including those evident in ancient Chinese philosophy and mythology, and the Chinese way of viewing and resolving conflict, this paper offers an interpretive analysis of the alternative accounts of GEV in terms of their form and content. Findings: In terms of their content, the alternative accounts reflect elements of interrelated thinking, being underpinned by a recognition of the relationship between humans and nature, which is evident in Confucianism, Taoism and ancient Chinese mythology. The strategies adopted by GEV are a non-confrontational but feasible way to promote their ecological beliefs in the Chinese context. Practical implications: The study suggests that social and environmental accounting (SEA) in developing countries is steeped in local cultural and philosophical traditions that need to be considered and incorporated into the design of alternative accounts. Originality/value: The study contributes to the very limited literature that offers qualitative analyses of SEA in developing countries. [ABSTRACT FROM AUTHOR]

The Chinese construction of the science of philosophy takes as its basic form the narrative of the history of philosophy. The introduction into Chinese philosophy of the normative character of philosophy and its problem framework via the narrative of the history of philosophy has to some extent enabled the practice of philosophy to remain separate from the norms and methods of traditional Chinese thought. Philosophical norms and problem frameworks from the West have changed the happenings of the historical world towards the eternal Dao of the classical world into intellectual texts, and have transformed the situationbased expressive strategy that develops the principles of things in the world of concrete experience into concepts and categories. As a consequence of these two positions, the ground of Chinese philosophy, based as it is on the history of philosophy, may not only be separated from the everlasting world of experience of the classics, but may also be divorced from the present experience of the modernization process. If we start from an analysis of the historicity of the Chinese intellectual tradition and its classical character, Chinese philosophy has obtained the possibility of returning to experience by means of parsing jishi yanli, a way of thinking that uses the investigation of things to fathom principles. The pathway of integrating philosophical thinking and experience will enhance and stimulate the contemporary value of the classics. More importantly, regarding the unique methods and strategies of expression in traditional Chinese thought as a general philosophical approach can facilitate the promotion of the construction of a world philosophy oriented toward current experience. [ABSTRACT FROM AUTHOR]

This paper examines the application and evolution of philosophical practice in China, which employs philosophical principles and methods to facilitate insights and address life's complexities. We aim to bridge the knowledge gap regarding the trajectory and contemporary landscape of China's philosophical practice and its impact on individual and societal flourishing. Guided by the research question, "How has philosophical practice evolved in China, and what are its challenges and future prospects?" this study adopts a qualitative research methodology, including a literature review, historical analysis, and case studies from Chinese philosophical communities. Findings indicate a burgeoning growth of philosophical practice in China, with traditional Chinese philosophies being adapted to provide practical guidance for contemporary issues. The spread of philosophical practice communities across China reflects a growing embrace of these practices. This paper outlines the hurdles and prospects for philosophical practice, pinpointing opportunities for further research and cross-cultural engagement. The insights furnished by this study offer a framework for scholars, practitioners, and policymakers to enhance philosophical practice's role in personal growth and societal well-being, both within China and internationally. [ABSTRACT FROM AUTHOR]

In recent years, the number of Chinese Christian organizations in Europe has grown considerably compared to other overseas Chinese community organizations. They can mobilize transnational networks and resources to expand religious space in host societies and form a highly visible social force. Although the rise of early Christianity in the Western world has been considered an outcome of inherent religious strength, especially in terms of its central doctrines and religious ethics, this article suggests that in the diasporic Chinese world where Christianity constitutes a non-indigenous religious tradition, social relatedness based on native place, family, and kinship ties provides a more useful context for understanding its dynamic expansion and cross-regional transmission. Drawing on anthropological fieldwork conducted in Europe among overseas Chinese Christian traders and entrepreneurs, this research seeks an alternative framework for understanding the religious-cultural dynamics of Chinese Christianity in the context of transnational migration. [ABSTRACT FROM AUTHOR]

Juedi Tiantong occurred in ancient China and was the critical foundation for understanding the relationship between Tian and man in China. From the perspective of conceptual history, Juedi Tiantong not only shaped the metaphysical dimension of the concept of Tian, but also transformed the original religious form of communication between man and natural gods into the unity of human nature and Tiandao, which liberated the relationship between Tian and man from the religious field. Therefore, Juedi Tiantong should be regarded as the critical basis of the unity of heaven and man in Chinese philosophy. Furthermore, as an important religious revolution, Juedi Tiantong also affected people's understanding of nature, which was mainly reflected in the recognition of astronomy and calendar reform. In ancient China, it was difficult to distinguish between humanity and astronomy, science and religion, and rationality and divinity. In this case, Juedi Tiantong also abstracted Tian, originally representing the physical sky, into a metaphysical concept. Accordingly, the concept of Tian in Chinese philosophy has not developed the same meaning of nature as Western civilization. [ABSTRACT FROM AUTHOR]

The article examines the phenomenon of the concept of "Nature Image" and its evolution in Chinese philosophy from ancient times to the present day, its impact on modern environmental strategies both in China and in the world. the article is devoted to the changes that are taking place in the modern concept of nature image in Chinese philosophy. The purpose of the article is to make contemporary philosophical reflections on the theme of nature in the context of the interaction of cultural, ecological and social aspects in Chinese philosophy. The objectives of the study are: 1) to carry out the evolution of ideas about nature in Chinese philosophy; 2) to analyze Chinese philosophy as part of Chinese culture; 3) to reveal natural humanism as the personification of nature and an integral part of human life; 4) to find out the most common images of nature in contemporary Chinese philosophy; 5) to substantiate postmodern environmental implications and the importance of the world's shared responsibility for environmental problems. The purpose and objectives of the study are aimed at reviewing the research of modern philosophical and ecological branches of science on the analysis of nature in contemporary Chinese philosophy. The use of the cross-cultural method made it possible to compare the concepts of nature in Chinese philosophy with other philosophical traditions and historical stages of development of Chinese philosophy. In conducting an analytical review of this issue, the author examines the modern concept of nature in Chinese philosophy, the modernization of Chinese philosophy, the theory of natural human nature in Chinese philosophy, as well as Chinese philosophical constructions and reflections. The scientific novelty of the topic is that the study offers new approaches to solving environmental problems. The evolution of the concept of nature in Chinese philosophy is based on the rich heritage of traditional ideas about nature, which are based on the concepts of harmony, interconnection, and balance. With the globalization of the world and the interaction of different cultures, Chinese philosophy can take into account other cultural ideas about nature and the environment. The practical significance of the evolution of ideas about nature in Chinese philosophy is to promote sustainable development, conserve natural resources, maintain environmental awareness, and develop strategies to preserve the environment. Modern Chinese philosophy is an interesting object of scientific research because of its unique character and influence on the modern world. [ABSTRACT FROM AUTHOR]

Copyright of Trans/Form/Ação is the property of Trans/Form/Acao and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Copyright of Arte, Individuo y Sociedad is the property of Universidad Complutense de Madrid and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Zia Nai-zin 謝乃壬, Xie Fu-ya or Hsieh Fu-yah 謝扶雅 (1892–1991), a remarkable Chinese Christian philosopher, theologian, and translator, developed his unique philosophy of “in-ism” (唯中論) from the 1960s to 1980s to indigenize Christianity into the ideal “Chinese Christianity” (中華基督教). Zia declared that the essence of Confucianism is the concept of Zhong 中 (neutrality, avoidance of extremes) and compared the Confucian teaching of the Unity of Heaven and Humans (天人合一) with the Christian Christology, which argues that Jesus Christ is the unity of divinity and humanity. Zia further stated that New Confucians emphasize the Way of Humans over the Way of Heaven, while the Christian doctrine of incarnation balanced both divinity and humanity and achieved the Unity of Heaven and Humans. While Zia’s reinterpretation of the Doctrine of the Mean is controversial, following the recently developed method of sublation, this paper aims to evaluate whether Zia’s Christian reinterpretation of Zhongyong 中庸 has successfully sublated Confucianism and Christianity. I argue that although Zia’s interpretation of Zhongyong contains certain philological flaws, overall he successfully produced new insights enriching both Christianity and Confucianism by grounding both on the same ontological ground of Zhong.

The article discusses the philosophy of Mou Zongsan, an important figure in Chinese philosophy in the 20th century. Mou developed a new Confucian social-political philosophy that combined elements of Buddhism, democracy, and science. The author of the article, Roy Tseng, explores Mou's philosophy and argues that it can be seen as a form of Confucian liberalism. Tseng also connects Mou's philosophy to British idealism, particularly the work of T.H. Green. The article highlights the importance of individuality in Confucianism and suggests that a paradigm shift to post-metaphysical thinking may be necessary to fully develop a viable concept of individuality. [Extracted from the article]

Copyright of Studii de Ştiintă şi Cultură is the property of Studii de Stiinta si Cultura and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

The article explores contemporary Chinese studies on Zhuangzi's philosophy of language, focusing on research conducted by mainland scholars since 2000. Topics include traditional approaches examining language in Zhuangzi's context, comparative studies connecting Zhuangzi with other philosophers, and constructive efforts to systematically analyze Zhuangzi's thoughts on language, presenting a comprehensive overview of the field's current state and future development.

Recent studies have shown that translanguaging as a knowledge-construction process can be utilized to decolonize curricula that privilege English-mediated, class-specific knowledge and foster epistemic justice in educational settings. This study focuses on the process whereby translanguaging was mobilized by teachers, tutors, and international students to decolonialize the English-Medium Instruction (EMI) curriculum on an indigenous discipline in a top-rated Chinese university. Drawing on nexus analysis, this study delineates the ways the implemented EMI curriculum was shaped by two processes/practices: (1) intercultural translation as interdiscursive translanguaging, and (2) Chinese philosophy as an embodied way of life, as witnessed in both the teacher-directed interaction order in the classroom as well as in the dialogic interaction order in tutorial sessions, and mediated through the historical bodies of the participants. The analysis reveals that translanguaging provides valuable transknowledging opportunities that encourage negotiations among a plurality of discipline-specific knowledge systems and the construction of decoloniality-informed knowledge production and learning ecologies situated within the unequal geopolitics surrounding knowledge production; this aligns with translanguaging scholars' decolonial agenda and contributes to developing an operational definition of "transknowledging" based on extant decolonial studies that emphasized the intertwined relationship between transknowledging and translanguaging in decolonializing the EMI curriculum. [ABSTRACT FROM AUTHOR]

The changes in T regulatory cell (Treg) and T helper cell (Th) 17 ratios holds paramount importance in ensuring internal homeostasis and disease progression. Recently, novel subsets of Treg and Th17, namely IL-17-producing Treg and IL-10-producing Th17 have been identified. IL-17-producing Treg and IL-10-producing Th17 are widely considered as the intermediates during Treg/Th17 transformation. These "bi-functional" cells exhibit plasticity and have been demonstrated with important roles in multiple physiological functions and disease processes. Yin and Yang represent opposing aspects of phenomena according to the ancient Chinese philosophy "Yin-Yang" theory. Furthermore, Yin can transform into Yang, and vice versa, under specific conditions. This theory has been widely used to describe the contrasting functions of immune cells and molecules. Therefore, immune-activating populations (Th17, M1 macrophage, etc.) and immune overreaction (inflammation, autoimmunity) can be considered Yang, while immunosuppressive populations (Treg, M2 macrophage, etc.) and immunosuppression (tumor, immunodeficiency) can be considered Yin. However, another important connotation of "Yin-Yang" theory, the conversion between Yin and Yang, has been rarely documented in immune studies. The discovery of IL-17-producing Treg and IL-10-producing Th17 enriches the meaning of "Yin-Yang" theory and further promotes the relationship between ancient "Yin-Yang" theory and modern immunology. Besides, illustrating the functions of IL-17-producing Treg and IL-10-producing Th17 and mechanisms governing their differentiation provides valuable insights into the mechanisms underlying the dynamically changing statement of immune statement in health and diseases. [ABSTRACT FROM AUTHOR]

In this paper, Leonard Waks investigates connections between listening and expertise or mastery, contrasting approaches from Eastern and Western philosophy. The first section accounts for listening in the Daoist classic Zhuangzi, a work addressing themes in Chinese philosophy through metaphor and story narratives. In one story a character named "Confucius" advises a student to fast the mind and listen recklessly. The affinity between reckless and what has been called "apophatic" listening is demonstrated by the shared feature of mental emptiness — listening without the imposition of conceptual categories. The second section demonstrates close affinities between the account of listening and expertise or mastery in the Zhuangzi and in the account of expert perception in contemporary Western philosophy and psychology, as exemplified by phenomenologist Hubert Dreyfus. [ABSTRACT FROM AUTHOR]