In addition to recognizing well-being as a multidimensional construct,the potential indicators of well-being also have been recognized as multivariate.Specifically,some recent studies have suggested that various indic...In addition to recognizing well-being as a multidimensional construct,the potential indicators of well-being also have been recognized as multivariate.Specifically,some recent studies have suggested that various indices of social beliefs,religious attitudes and spiritual practices have been said to be robustly associated with well-being.Therefore,given the overwhelming need for promoting well-being and an increasing recognition of the multivariate indicators of well-being,this research project attempted to evaluate the relation of Qi,karma,transcendental experiences,and spiritual practices with the subjective well-being of people in Taiwan.The relevant data from the national sample of 1,933 participants were subjected to factor analysis to extract relevant factors,which included social and religious attitudes of karma and Qi,spiritual indicators of transcendental experiences and spiritual practices,and positive indicators of subjective well-being.In addition to significant intercorrelations,the hierarchical regression analyses after controlling for demographics suggested that Qi had the highest contribution to subjective well-being,followed by spiritual practices,karma,and transcendental experiences.These results are discussed,their implications are elucidated,and the directions for future research are suggested.展开更多
The Hermeneutic approach to translation has been widely concerned since it was first introduced by George Steiner in1975. Under the guidance of hermeneutics theory, this thesis takes three Chinese versions of Hamlet&#...The Hermeneutic approach to translation has been widely concerned since it was first introduced by George Steiner in1975. Under the guidance of hermeneutics theory, this thesis takes three Chinese versions of Hamlet's excerpts as the research ob-jects, trying to analyze the translation from Steiner's four specific Hermeneutic Motions of"trust","aggression","incorporation"and"restitution". Therefrom, we can obtain a clear understanding of how the subjectivity of the translator affects the whole processof translation activities.展开更多
The main aim of this article is to describe the intersubjective relationship between the observer and the subject depicted in a work of art. More precisely, I am interested in the observer＇s imagination as it is mani...The main aim of this article is to describe the intersubjective relationship between the observer and the subject depicted in a work of art. More precisely, I am interested in the observer＇s imagination as it is manifested in this relationship. I argue that every act of empathy involves the imagination, but the act of imagination is never understood as an act of empathy. This article will take a new approach towards the perception of a work of art and challenges the traditional notion of empathy as ＂looking into,＂ ＂looking in,＂ or ＂seeing-in.＂ I describe the experience of empathy as a lived experience, where I understand it as a type of intentional act that is distinct from imagination; meanwhile, I show that the imagination plays a role in the empathetic experience of the work of art. How？ I understand this situation as one that brings the observer into a new reality, an intersubjective mode of being where she finds a better understanding of her own （as an observer） inner world. I wish to argue that empathy gives a new dimension to experience, where being ＂here＂ becomes being ＂there.＂ Empathy is in fact a special form of meeting the Other. In the case of a work of art, we do not meet the Other as a person who lives their daily life like everyone else; instead we have an independent empathetic experience of the world, taking place within the work of art, in relation to the depicted subject. The nature of empathy is that it enables the observer to enter the deepest intimacy of the work of art and dwell inside it. This depends solely on the observer on how open they are to this world and how much it coincides with the observer＇s will, as she always retains limitless freedom when interpreting a work of art.展开更多
The issue of this study continues the analysis of persuasive truth （the ＂truth＂ of beliefs）, a problem debated by us inseveral articles already published, especially in two of them： Doxastic Dialectics （1999） a...The issue of this study continues the analysis of persuasive truth （the ＂truth＂ of beliefs）, a problem debated by us inseveral articles already published, especially in two of them： Doxastic Dialectics （1999） and The Probable and theProblem （2010）. In this new ＂chapter,＂ our intention is to develop more details from the perspective of subjectivity,which has a grounding role in doxastic dialectics. Doxa＇s axiomatic mechanism tries to temper the subjectivedimension of persuasive truth, by submitting the doxastic proofs to the control of the oppositional principle（=antithetic ＂reasoning＂）. Doxastic thinking discovers dialectically its own ratio （=measure）, progressivelyincreasing the relevance of the listening capacity. In the text that follows, the concept of listening is used in a largerthan sensitive sense, being equivalent to condition of receptivity.展开更多
文摘In addition to recognizing well-being as a multidimensional construct,the potential indicators of well-being also have been recognized as multivariate.Specifically,some recent studies have suggested that various indices of social beliefs,religious attitudes and spiritual practices have been said to be robustly associated with well-being.Therefore,given the overwhelming need for promoting well-being and an increasing recognition of the multivariate indicators of well-being,this research project attempted to evaluate the relation of Qi,karma,transcendental experiences,and spiritual practices with the subjective well-being of people in Taiwan.The relevant data from the national sample of 1,933 participants were subjected to factor analysis to extract relevant factors,which included social and religious attitudes of karma and Qi,spiritual indicators of transcendental experiences and spiritual practices,and positive indicators of subjective well-being.In addition to significant intercorrelations,the hierarchical regression analyses after controlling for demographics suggested that Qi had the highest contribution to subjective well-being,followed by spiritual practices,karma,and transcendental experiences.These results are discussed,their implications are elucidated,and the directions for future research are suggested.
文摘The Hermeneutic approach to translation has been widely concerned since it was first introduced by George Steiner in1975. Under the guidance of hermeneutics theory, this thesis takes three Chinese versions of Hamlet's excerpts as the research ob-jects, trying to analyze the translation from Steiner's four specific Hermeneutic Motions of"trust","aggression","incorporation"and"restitution". Therefrom, we can obtain a clear understanding of how the subjectivity of the translator affects the whole processof translation activities.
文摘The main aim of this article is to describe the intersubjective relationship between the observer and the subject depicted in a work of art. More precisely, I am interested in the observer＇s imagination as it is manifested in this relationship. I argue that every act of empathy involves the imagination, but the act of imagination is never understood as an act of empathy. This article will take a new approach towards the perception of a work of art and challenges the traditional notion of empathy as ＂looking into,＂ ＂looking in,＂ or ＂seeing-in.＂ I describe the experience of empathy as a lived experience, where I understand it as a type of intentional act that is distinct from imagination; meanwhile, I show that the imagination plays a role in the empathetic experience of the work of art. How？ I understand this situation as one that brings the observer into a new reality, an intersubjective mode of being where she finds a better understanding of her own （as an observer） inner world. I wish to argue that empathy gives a new dimension to experience, where being ＂here＂ becomes being ＂there.＂ Empathy is in fact a special form of meeting the Other. In the case of a work of art, we do not meet the Other as a person who lives their daily life like everyone else; instead we have an independent empathetic experience of the world, taking place within the work of art, in relation to the depicted subject. The nature of empathy is that it enables the observer to enter the deepest intimacy of the work of art and dwell inside it. This depends solely on the observer on how open they are to this world and how much it coincides with the observer＇s will, as she always retains limitless freedom when interpreting a work of art.
文摘The issue of this study continues the analysis of persuasive truth （the ＂truth＂ of beliefs）, a problem debated by us inseveral articles already published, especially in two of them： Doxastic Dialectics （1999） and The Probable and theProblem （2010）. In this new ＂chapter,＂ our intention is to develop more details from the perspective of subjectivity,which has a grounding role in doxastic dialectics. Doxa＇s axiomatic mechanism tries to temper the subjectivedimension of persuasive truth, by submitting the doxastic proofs to the control of the oppositional principle（=antithetic ＂reasoning＂）. Doxastic thinking discovers dialectically its own ratio （=measure）, progressivelyincreasing the relevance of the listening capacity. In the text that follows, the concept of listening is used in a largerthan sensitive sense, being equivalent to condition of receptivity.
