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Copyright of Educational Review (1563-3527) is the property of National Kaohsiung Normal University, Department of Education 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 Concilium is the property of Editorial Verbo Divino 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.)

This article focuses on revealing, from the perspective of metaphysics, different integration approaches in dialogues between Catholicism and Daoist philosophy adopted in Catholic studies in Taiwan. Three Taiwanese philosophers (as well as theologians) are included. Each one represents a particular way to approach the relationship between Catholicism and Daoism. Through a comparative approach we are able to see a valuable fusion of Catholicism and Daoist philosophy. And hopefully, these different methods will shed a light on the inculturation of Catholic thought in Asia. [ABSTRACT FROM AUTHOR]

The article presents the discussion on collective writing intended to portray the contour of philosophy of education in contemporary Taiwan. Topics include Taiwan becoming a prosperous and flourishing society from a wildland, inhabited by headhunters and visited mainly by pirates and fishermen; and changing from the European colonisers to the Qing dynasty, the Japanese government, and to the Republic of China.

This study analyzed themes from the Analects to present the particularities of Confucius' teaching. The main discussion is about Zigong, who appears the most frequently in the Analects. This paper contains two parts: the form and theme of the questions and answers; a glimpse of Confucius' teaching philosophy. The question- answer format in the Analects is simple. This is not only due to difficulty of recording Confucius' words but also because Confucius' "practice-oriented" teaching was expressed in the form of simple words, expressed as roundabout prompts and suspenseful questions. The three themes in the questions and answers of the Analects include: 1) gentlemen "putting actions first", 2) the "holistic view of man", and 3) suspenseful questions which lead students into their inner experience and achieve the ultimacy in man. The analysis shows that, Confucius, as a teacher, is both a forerunner, a discerner of people and characters, a waiter, a timely redirector, and a consistent "non-dualist". These concepts and teachings are still inspiring even today. [ABSTRACT FROM AUTHOR]

Copyright of Bulletin of Educational Research is the property of National Taiwan Normal University, Department of Education 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.)

Based on the analysis of Zhuangzi (especially the inner chapters), this paper attempts to illustrate the positive aspects of Zhuangzi's idea concerning contented acceptance of fate (anming 安命), which is completely different from a fatalistic viewpoint. Through probing into the meaning of some important ideas and their interrelationships, such as the Dao, virtue, nature, and fate, this paper indicates the essentials of anming: first, the prerequisite that makes anming toward life possible is what Zhuangzi calls 'clarity (ming 命)'. Second, the passive aspect that anming expresses is 'bearing/suffering', referring to a facticity that one must accept according to internal and external limits. Third, the positive aspect of anming, referring to the concept of enabling man with his own limits to be at peace with worldly things, is what Zhuangzi calls 'following along (Shun 順)'. Anming reveals its true positivity by willingly 'following along' the nature of all things, just like Cook Ting's knife, seemingly passive yet active, playing with ease in spaces according to the natural makeup of oxen. This positivity will definitely shed light on education toward catastrophes or disasters, helping people contentedly accept the natures and limits of their own and of things, and finding with flexibility the best way in dealing with misfortune in life. [ABSTRACT FROM AUTHOR]

Copyright of Chung Cheng Educational Studies is the property of Chung Cheng University, College of Education 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 focuses on aesthetic experience or perception of human being and its meaning in aesthetic education. Topics discussed include the concept of aesthetic perception by philosophers Thomas Aquinas, Jacques Maritain, and Umberto Eco, the role of speculative and metaphysical knowledge in deepening aesthetic experience, and the practice of openness in aesthetic perception.

Copyright of Journal of Education Research (1680-6360) is the property of Angle Publishing Co., Ltd. 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.)

Jacques Maritain and Etienne Gilson, despise the fact that they came from the same country, shared the same religious beliefs and belonged to the same philosophical school (Neo-Thomism), expressed opposite opinions towards certain points in fine arts. It is worth the effort to find out why and how this controversy appeared because their views help us to see a deeper meaning of art. This paper starts with illustrating Maritain and Gilson's respective views on fine arts. Through discerning the boundary between beauty and truth, art and knowledge, this paper presents the key points of their arguments. After realizing why and how the conflict arose, this paper offers a different view on truth concerning art, and also shows that the disagreements between Maritain and Gilson may not be treated as an uncompromising conflict; rather, these two philosophers simply dealt with fine arts from different perspectives and thereby demonstrated respective aspects and meaning about art and fine arts. [ABSTRACT FROM AUTHOR]

Conventional accounts of Zhuangzi's concept of fate are limited to only a certain aspect of it. At the same time, they seem to be mutually contradictory. This essay investigates this concept afresh based on textual analysis and elucidates Zhuangzi's real concerns about fate. This analysis reveals that Zhuangzi laid stress on the virtue demonstrated in confronting the unavoidable. More specifically, the important meaning of fate encompasses, on the one hand, a whole acceptance of the facts facing us by forgetting oneself, and on the other hand, responding positively to the facts by following the "Heavenly Way" until a spontaneous state is reached. We shall see as well how Zhuangzi's views on the relation between Heaven and the Human, and on certain moral values, help to validate his theory on fate. Thus, through exploring his underlying thoughts and showing how their various aspects are logically connected, we shall show that Zhuangzi's concept of fate is imbued with a humanistic spirit in the face of affairs in the real world. [ABSTRACT FROM AUTHOR]