“浑沌”自然义试解

"浑沌"一词的释义各种版本多是意向性的,玩味其释义的依据常人则更无可确知。加之典籍所用文字,仅有已经多次变化之语义缘故。本文从"军"声、"屯"声入手,从字族角度对"浑沌"一词自然语义作了一番试探,得出从"军"声字有"圜围"义,"屯"字本义即"难","难"义废。又"屯"或作"纯",由"纯"义引申出"聚全"义。与《集韵·混韵》所释"浑沌","元气未判"相吻合。

《说文解字》水部字自然义与饮食文化探究

该文择取《说文解字》中关于淘米、饮酒、烧水、漱口等方面的十七个水部字,从文化学角度对其自然义即本义与引申义的演变规律进行阐释,探究中国饮食文化的形成与发展,以弘扬古代饮食方式的文化内涵。

道经注疏训诂研究--以《洞玄灵宝自然九天生神章经解义》为中心

道经注疏数量繁多,理应是中国传统训诂学的重要组成部分,然而道经训诂却是当前中国训诂学研究的空白点。《洞玄灵宝自然九天生神章经解义》是南宋道士董思靖对《洞玄灵宝自然九天生神章经》的注解之书。此书偏重解释词义,兼及注音、辨字、介绍名物典制与校勘文本,对经中字词作了详细注解,于语言文字学研究颇有价值。对《解义》的训诂材料进行研究,有利于发掘以《解义》为代表的道经注疏文献的价值,阐明道经注疏文献对中国训诂学史的贡献。

于光远论自然——兼论于光远自然辩证法思想

于光远研究范围广泛,研究内容涉及哲学、经济学、社会学、心理学、休闲学等等,被誉为"百科全书式的学者"。于光远作为中国自然辩证法学派的创始人,提出"社会的自然"、"人工的自然"、"第一义的自然"、"第二义的自然"的思想,重视自然辨证研究与社会实践相结合,研究其自然辩证法思想,特别是其有关"自然"的思想,对于当代中国自然辩证法研究更好地服务于社会主义现代化建设有重要的理论意义和现实意义。

“天只是以生为道”——明道对生命世界的领悟

不论人们是否在哲学上系统地追问过深度生态学(deep ecology)的存有论基础,有一点似乎是确定无疑的:人与整个自然万物密密涵继、相互长养的关系已愈来愈成为人类的共识.但衡诸当今生态伦理学或环境伦理学之种种论著,其问题意识却似乎无一不在果地上为之因应,乃至使尊重自然、热爱生命等口号沦为功利主义、科学主义和人类中心主义(anthropocentrism)横行后的一种补偿①.

Eye movements during inspecting pictures of natural scenes for information to verify sentences

As eye tracking can be used to record moment-to-moment changes of eye movements as people inspect pictures of natural scenes and comprehend information, this paper attempts to use eye-movement technology to investigate how the order of presentation and the characteristics of information affect the semantic mismatch effect in the picture-sentence paradigm. A 3（syntax）×2（semantic relation） factorial design is adopted, with syntax and semantic relations as within-participant variables. The experiment finds that the semantic mismatch is most likely to increase cognitive loads as people have to spend more time, including first-pass time, regression path duration, and total fixation duration. Double negation does not significantly increase the processing difficulty of pictures and information. Experimental results show that people can extract the special syntactic strategy from long-term memory to process pictures and sentences with different semantic relations. It enables readers to comprehend double negation as affirmation. These results demonstrate that the constituent comparison model may not be a general model regarding other languages.

牙齿健康我来守

宝宝的牙齿逐渐长全,美味的甜食有着无法抵挡的诱惑.在这种情况下,如果缺乏保护牙齿的意识,那可后患无穷哦!保护宝宝的牙齿健康,爸爸自然义不容辞.通过简单的对比实验,让宝宝认识到保护牙齿的重要性,在每天的生活中,督促宝宝养成良好的用牙习惯吧!

你会刷牙吗

宝宝的牙齿逐渐长全,美味的甜食有着无法抵挡的诱惑.在这种情况下,如果缺乏保护牙齿的意识,那可后患无穷哦!保护宝宝的牙齿健康,爸爸自然义不容辞.通过有趣的歌谣和动画,帮助宝宝掌握正确的刷牙方法,让宝宝拥有一口坚固又漂亮的牙齿吧.

黑牛集（7）：艺术与技术的二重唱

今年5月应邀到古城西安，讲《线阵列扬声器系统》。后未西安电子科技大学艺术录音系，对这个题目也有兴趣，特请为系里师生再讲一次。我又是西安科技大的老校友，自然义不容辞。为100多位年轻的校友讲述线阵列扬声器系统，同时介绍了我所了解的中国音响业的现状与发展。能回到自己的母校讲课和技术交流当然是一件非常值得高兴的事。

Word sense disambiguation using semantic relatedness measurement

All human languages have words that can mean different things in different contexts, such words with multiple meanings are potentially “ambiguous”. The process of “deciding which of several meanings of a term is intended in a given context” is known as “word sense disambiguation (WSD)”. This paper presents a method of WSD that assigns a target word the sense that is most related to the senses of its neighbor words. We explore the use of measures of relatedness between word senses based on a novel hybrid approach. First, we investigate how to “literally” and “regularly” express a “concept”. We apply set algebra to WordNet’s synsets cooperating with WordNet’s word ontology. In this way we establish regular rules for constructing various representations (lexical notations) of a concept using Boolean operators and word forms in various synset(s) defined in WordNet. Then we establish a formal mechanism for quantifying and estimating the semantic relatedness between concepts—we facilitate “concept distribution statistics” to determine the degree of semantic relatedness between two lexically expressed con- cepts. The experimental results showed good performance on Semcor, a subset of Brown corpus. We observe that measures of semantic relatedness are useful sources of information for WSD.

New Perspective for the Philosophy： Re-Construction ＆ Definition of the New Branches of Philosophy

In this article, author evaluated past/present perspectives about philosophy and branches of philosophy due to historical period, religious perspective, and due to their organized categories/branches or areas. Some types of interactions between some disciplines are given as an example. The purpose of this article is, to solve problems related with philosophy and past branches of philosophy, to define new philosophy perspective in the new system, to define new questions and questioning about philosophy or branches of philosophy, to define new or re-constructed branches of philosophy, to define the relations between the philosophy branches, to define good and/or correct structure of philosophy and branches of philosophy, to extend the definition/limits of philosophy, others. Author considered R-Synthesis as a method for the evaluation of the philosophy and related past branches of philosophy. This R-Synthesis includes general/specific perspective with eight categories, 21-dimensions, and twelve general subjects （with related scope and contents） for the past 12,000 years. It is a kind of synthesis of supernaturalism and naturalism, physics and metaphysics, others. In this article, author expressed 27 possible definitive/certain result cases of the new synthesis and defined the possible formation stages to express new theories, new disciplines, theory of interaction, theory of relation, hybrid theory, and others as constructional and/or complementary theories. These theories are considered for 21 major effective disciplines which are defined for a country and for the world. New philosophy perspective, branches of philosophy, and aims/purposes of R-Philosophy are defined to organize many inquiries about the name, number, and relation between special subject ＂X＂ and ＂philosophy of X＂ in some manner. This new perspective includes necessary and sufficient number of philosophy branches, and so it limits the number of ＂philosophy of X＂ in the philosophical system. New Era Philosophy is defined with its sub branches, its constructional philosophies, and with its 8D hybrid philosophy perspective. Ideal Philosophical System is defined with general/specific figure. Some of the new and/or re-constructed branches of philosophy explained with the new defined set of questions, new sub branches and constructional philosophies. Integration of the past/present branches of philosophy into the ideal philosophical system is explained generally. Philosophical interests of the some past philosophers and their relations with the ideal philosophical system expressed with table.

Grice＇s theory of conversational implicature

Understanding an utterance is far from proposition analysis and literal meaning interpretation. It is the unity of what is said and what is implicated. Grice＇s theory of conversational implicature provides some explicit account of how it is possible to mean more than what is literally expressed by the conventional sense of the linguistic expressions uttered. Using this theory, we can infer the speaker＇s real attention, appreciate figure of speech in literary work, and improve our communicative competence.

RELATIVITY AND SUSTAINABLE DEVELOPMENT

From the realism of science, and taking the guide of EINSTEIN’s Relativity as guide, this article called in question the present theory of the sustainable development by the rational thinking of philosophy and a close logic inference. It is found that there are many paradoxes to the theory. Through more deepening and meticulous inference, we arrived at philosophic language of science about the sustainable development. The sustainable development is "non-sustainable development", and the non-sustainable development is "the best sustainable development". While carrying out philosophical principle thinking and repeating science demonstration for the sustainable development, this article got further confirmation that the existence of human being at the minimum environment cost may help them obtain motive power of the sustainable development. In fact, this foundation motive power exists in the flow of development in different organization levels, meanwhile it exists in strategy of intuition living of the ancient people. Only in relative lower environment cost to live can we get the support system of science for the sustainable development, and be able really to achieve the basic goal of the sustainable development.

Why Free Will Is Logically Not Possible within Naturalism

One of the most intriguing problems of philosophy and of mankind is the question whether humans have a free will. This question is heavily disputed between natural scientists and especially neuroscientists, who deny free will, and philosophers and other groups, who insist on free will. It is perplexing that both sides base their premise on the same precondition, namely naturalism. We will prove that naturalism automatically leads to physicalism, to materialism, and to reductionism. We will also prove here that it is logically not possible to have a free will if naturalism is true. Free will definitely requires an additional substance, a non-material soul, which cannot be part of our universe. This must not be in contradiction to our current knowledge of natural sciences.

Political Frustration, Trauma, and Self-therapy from Nature： Life and Freedom

When ancient Chinese literatus suffered political frustration, they generally experienced tremendous emotional and psychological traumas. These traumas are entangled with disappointment, anger, fear, grief, desolation, and other emotions. In most cases, the literatus would turn to nature for relaxation and freedom, composing a lot of literatures in an attempt to reflect on the meaning of life. In this paper, I will analyze the written works of Qu Yuan, the Seven Sages in the Bamboo Grove （~tJ~$qS~）, Liu Zongyuan, and Su Shi after they suffered political frustration to： （1） describe how their emotions changed; （2） illustrate how they built relationships between nature and self to relieve their frustrations; （3） clarify during these reflecting processes how they actually experienced the transformation and pursued the meaning of life; and （4） illuminate the significance of these pursuits, not only in spurring the boom of literal naturalism, but also in passing on the message for the current era with the joint crises of humans and the environment, to heal the earth and free themselves.

Which Ontology behind Narrative Ethics

This paper addresses the relationship between ontology and ethics, as outlined in Charles Taylor＇s essay ＂Ethics and Ontology,＂ problematizing it from a narrative ethics viewpoint. It attempts to overcome the ＂binary＂ dichotomy presented in Taylor＇s essay, insisting instead in favour of an approach that distances itself from both reductionist naturalism and ancient and medieval ontological models. The move towards narrative ethics is positioned in relation to an implicit ontology. Taylor recognizes that man＇s way of life ＂consists of ways of sense making;＂ this human trait thus being an ontological presupposition, or precomprehension. Here, I suggest that this pre-narrative quality is in fact an ex ante projection of the work of meaning-making, arising ex post and, crucially, not universally attainable. If it were, it would be an unwarranted ontologization of features of human moral experience. Organizing the relationship between ontology and ethics within the perspective of narrative ethics does not mean doing away with the ontological dimension. Indeed, as this paper seeks to demonstrate, the ontological background of narrative ethics may be traced from a phenomenology of fragility, exposure, and interdependence. The definition of man as a self-interpreting animal should therefore be delineated in the sense of an endeavour; in this way, the individual can build up his own mediated relation with meaning, and, as a result, the practice of self-narrative becomes available to all.

How Do Physicists Create Time？

In the first part of this paper, different perspectives of time proposed in Aristotle＇s philosophy of nature, classic mechanics, thermodynamics, and the theory of relativity, will be presented. Later on, we explore the phenomenological approach of duration by Henri Bergson and Mauro Dorato＇s naturalistic proposal, which defines the ＂present＂ moment based on neuroscientific experiments. In the second part of the paper, the topic of scientific creativity is introduced, paying particular attention to David Bohm＇s ideas. Finally, the previously analysed perspectives are used to answer the following question： How do physicists create time？

Changing Aristotle＇s Mind and World： Critical Notes on McDowell＇s Aristotle

Aristotle＇s Nicomachean Ethics is central to John McDowell＇s classic Mind and World. In Lectures IV and V of that work, McDowell makes three claims concerning Aristotle＇s ethics： first, that Aristotle did not base his ethics on an externalist, naturalistic basis （including a theory of human nature）; second, that attempts to read him as an ethical naturalist are a modem anachronism, generated by the supposed need to ground all viable philosophical claims on claims analogous to the natural sciences; and third, that a suitably construed Aristotelian conception of ＂second nature＂ can form the basis of a viable contemporary philosophy of mind, world, and normativity. This paper challenges each of these three claims. Aristotle＇s ethics, we will claim alongside Terence Irwin, Bemard Williams, Philippa Foot, and many premodem commentators, is based in the kind of physics, metaphysics, and metaphysical biology that McDowell says it cannot be. Historically, we will argue that McDowell＇s argument that Aristotle＇s ethical reasoning is ＂autonomous＂ or ＂self-standing＂ is distinctly modem, citing evidence from the leading medieval commentators on the Nicomachean Ethics. The felt need to which McDowell responds, of reading Aristotle＇s ethical or political thought as wholly non-metaphysical, arises from out of the successes of the natural sciences in the modem world, which he agrees discredit the Aristotelian, teleological account of nature. In the final part of the paper, we propose that McDowell＇s account of normativity, rooted in the non-metaphysical ＂second nature＂ he reads into Aristotle, we will contend, is as it stands inescapably relativistic. On a different note, we need also to recognize, as McDowell does not, that this is a new Aristotle, one shaped by our requirements and space of reasons, not the mind and world of the Greek Philosopher himself.

Nietzsche＇s Naturalistic Metaethics： In Defense of Privilege＊

In his essay ＂Nietzsche＇s Metaethics： Against the Privilege Readings,＂ Brian Leiter critically examines Richard Schacht＇s naturalistic interpretation of Nietzsche. Leiter focuses on the metaethical question： ＂What status--metaphysical, epistemological^o the values used to undertake [Nietzsche＇s] revaluation [of value] （the ＇assessing values＇） enjoy？＂ （2000, 277）. Are these values true or better justified？ Leiter describes Schacht＇s position as a ＂privilege reading＂ that holds that the perspective from which Nietzsche revaluates values is privileged on the basis of＂normative facts＂ which are constituted by certain ＂natural facts＂ （2000, 279）. Leiter attempts to outline and even enhance the argument he sees Schacht making for this position, which Leiter calls a naturalistic realism. Leiter however finds that the arguments for ＂privilege readings＂ are insufficient. He concludes that the perspective from which Nietzsche revaluates values is not privileged at all. It is simply the idiosyncratic perspective from which Nietzsche revaluates values. In this paper I argue that a version of Schacht＇s privilege reading can be supported using two fundamental components of Leiter＇s interpretation of Nietzsche： his methodological and substantive naturalism. When we use scientific methods and view social systems like other natural systems, we find that in contemporary science a privilege is given to the maximum power principle. This concept was initially conceived by the chemist and mathematician Alfred Lotka and further developed by the ecologist Howard Odum and it has a fundamental similarity to the will to power. This principle provides an empirical foundation for the will to power and Schacht＇s privilege reading of Nietzsche＇s metaethics. It provides further evidence that human life is ultimately part of a vast natural process and the growth of all natural systems is made possible by an increase in power.