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Konfucijanska etika vlog in celostno pojmovanje pravičnosti
Full text linkIn the last half of the nineteenth century, a Chinese-character language was created in East Asia to synchronize East Asian cultures with the “new knowledge” being produced by Western modernity. Like Buddhism and other forms of Western learning that took root in China, this new vocabulary has been sinicized to express an indigenous worldview captured in the distinction between classical Greek ontological thinking as the science of being, and zoetological thinking as the art of living. While the language of Western modernity was being domesticated in East Asia, at the same time, beginning in the latter part of the nineteenth century, the Western philosophical narrative took a zoetological turn captured in Nietzsche’s proclamation that “God is dead”, and in different philosophical movements, has repudiated its own traditional commitment to onto-theological thinking. In this essay I use a holistic conception of justice as a specific case to illustrate an incremental convergence between the contemporary Chinese and Western philosophical worldviews.V drugi polovici 19. stoletja je bila v Vzhodni Aziji ustvarjena nova terminologija takšnega nabora kitajskih pismenk, ki naj bi vzhodnoazijske kulture uskladil z »novim znanjem«, ki ga je ustvarila zahodna modernost. Tako kot budizem in druge oblike zahodnega učenja, ki so dobili svoje mesto na Kitajskem, je bilo tudi to novo besedišče pokitajčeno, da bi izrazilo avtohtone poglede na svet, ujete v razlikovanju med klasično grško ontološko miselnostjo in zoetološkim mišljenjem kot umetnostjo življenja. Medtem ko se je jezik zahodne modernosti udomačeval v Vzhodni Aziji, je zahodna filozofska naracija hkrati, začenši v drugi polovici 19. stoletja, doživela zoetološki preobrat, izražen v Nietzschejevi izjavi, da je »Bog mrtev«, in je v različnih filozofskih gibanjih zavračala svojo lastno tradicionalno zavezanost ontoteološkemu mišljenju. V tem prispevku na osnovi celostnega pojmovanja pravičnosti kot specifičnega primera ponazorim postopno zbliževanje med sodobnim kitajskim in zahodnim filozofskim pogledom na svet
The Master Said: Make Love, Not War
Full text linkJust over a week ago, we passed the anniversary of a year in which we commemorated the 50th anniversary of the International Society for Chinese Philosophy (ISCP). This means that exactly half a century has passed since the late Professor Cheng Chung-ying founded this society, which stands as the oldest and largest academic association in the world dedicated to building bridges between Chinese and global philosophies. The 50th anniversary is, of course, a significant milestone in the history of this association—especially so because we live in a world burdened by a range of global crises. It is precisely for this reason that such bridges, connecting diverse traditions and systems of thought, are more important than ever before. We marked this important milestone in past June at the 24th biennial conference of the society, held under the title “Addressing Global Crises and Reimagining Solutions through Chinese Philosophy”. Although today’s most pressing crises are deeply interconnected and can therefore only be addressed on a global level, it is worth noting that the core issues underlying these predicaments—ranging from ecological catastrophe, large-scale migration, and the threat of viral pandemics to the unjust distribution of global wealth, resources, and goods—have, over the past year, increasingly culminated in the growing threat of armed conflicts and wars of aggression. For this reason, we have chosen to dedicate this issue of Asian Studies, which commemorates the 50th anniversary of the ISCP and includes selected contributions from the 24th, i.e., the jubilee, conference of the society, to the culture of peace and pacifism within the Chinese philosophical tradition. We regard this theme as especially significant precisely because of the aforementioned culmination of global crises into violent conflict.Just over a week ago, we passed the anniversary of a year in which we commemorated the 50th anniversary of the International Society for Chinese Philosophy (ISCP). This means that exactly half a century has passed since the late Professor Cheng Chung-ying founded this society, which stands as the oldest and largest academic association in the world dedicated to building bridges between Chinese and global philosophies. The 50th anniversary is, of course, a significant milestone in the history of this association—especially so because we live in a world burdened by a range of global crises. It is precisely for this reason that such bridges, connecting diverse traditions and systems of thought, are more important than ever before. We marked this important milestone in past June at the 24th biennial conference of the society, held under the title “Addressing Global Crises and Reimagining Solutions through Chinese Philosophy”. Although today’s most pressing crises are deeply interconnected and can therefore only be addressed on a global level, it is worth noting that the core issues underlying these predicaments—ranging from ecological catastrophe, large-scale migration, and the threat of viral pandemics to the unjust distribution of global wealth, resources, and goods—have, over the past year, increasingly culminated in the growing threat of armed conflicts and wars of aggression. For this reason, we have chosen to dedicate this issue of Asian Studies, which commemorates the 50th anniversary of the ISCP and includes selected contributions from the 24th, i.e., the jubilee, conference of the society, to the culture of peace and pacifism within the Chinese philosophical tradition. We regard this theme as especially significant precisely because of the aforementioned culmination of global crises into violent conflict
Učinek nizko-tlačne kisikove in dušikove plazme ter njunih mešanic na kaljivost in rast kalic tatarske ajde
No full textA key challenge of the 21st century is the growing human population and the decline of arable land; therefore, new technologies that could ensure higher yields and minimise losses on existing land without further negative impacts on the environment are being sought. Cold plasma treatment of seeds is a promising green technology in agriculture and food production. This study aimed to investigate the effects of different oxygen and nitrogen gas mixtures in a low-pressure cold plasma system on germination and early seedling growth of Tartary buckwheat (Fagopyrum tataricum). Our results indicate that nitrogen cold plasma is less aggressive and thus more suitable for treating Tartary buckwheat grains, as a 45-second treatment did not affect germination or early seedling growth, whereas a 90-second treatment decreased germination by less than 10% compared to the control, without affecting seedling length or biomass. Interestingly, the higher oxygen content in the gas mixture and the longer cold plasma treatment time resulted in a more pronounced negative impact on germination and early seedling growth.Eden največjih izzivov današnjega stoletja je strmo naraščajoča človeška populacija in zmanjševanje primernih obdelovalnih površin; posledično se iščejo nove tehnologije, ki bi omogočile večji pridelek in zmanjšale izgube na že obstoječih obdelovalnih površinah brez dodatnih negativnih vplivov na okolje. Tehnologija obdelave semen s hladno plazmo velja za obetavno in okolju prijazno tehnologijo na področju kmetijstva in prehrane. Namen te študije je bil raziskati učinke različnih mešanic kisika in dušika v nizkotlačnem sistemu hladne plazme na kalitev in zgodnjo rast kalic tatarske ajde (Fagopyrum tataricum). Naši rezultati kažejo, da je dušikova hladna plazma manj agresivna in zato primernejša za obdelavo zrnja tatarske ajde, saj 45-sekundna obdelava ni vplivala na sposobnost kalitve ali zgodnjo rast kalic, medtem ko je 90-sekundna obdelava zmanjšala kalitev za manj kot 10 % v primerjavi s kontrolo, brez vpliva na dolžino ali biomaso kalic. Zanimivo je, da je večji delež kisika v plinski mešanici in daljši čas obdelave s hladno plazmo povzročil bolj škodljiv vpliv tako na kalitev kot na zgodnjo rast kalic
Ovrednotenje sejancev križancev amarilisa (Hippeastrum reticulatum (L’Hér.) Herb. na slanost
Full text linkHippeastrum hybridum is one of the tuberous ornamental plants that is distributed around the world. Regarding the cultivation of ornamental plants in landscaping, it is essential to use salinity-resistant ornamental species or induce resistance traits to these stresses through plant breeding and physiological methods. The experiment consisted of five salinity concentrations [control (distilled water) with EC=0dSm-1, and electrical conductivity (EC) at 2, 4, 6 and 8 dSm-1] with four replicas on leaf freshness, leaf length and width, proline, nitrogen (N), potassium (K), phosphorous (P) content, and peroxidase enzyme activity. Increasing salinity led to decreased leaf nutrients and growth parameters like plant height, shoot weight, leaf length, width, weight, and corm weight, and increased proline and peroxidase activity.Amarilis (Hippeastrum Herb.) je ena izmed čebulastih okrasnih rastlin, ki je razširjena po vsem svetu.. Pri uporabi okrasnih rastlin v ozelenjevanju je pomembno, da se uporabljajo na slanost odporne okrasne rastline, pri čemer je bilo opravljenih le malo raziskav o vplivu zalivanja s slano vodo na rast in razvoj čebulastih okrasnih rastlin. Z namenom preučiti toleranco amarilisa na slanost je bil izveden poskus s petimi slanostmi in štirimi ponovitvami. Obravnavanja s slanostmi so bila: kontrola (distilirana voda) z električno prevodnostjo EC = 0dSm-1 in obravnavanja z električno prevodnostjo (EC) 2, 4, 6 in 8 dSm-1.V rastlinah so bili ocenjeni/izmerjeni naslednji parametri: svežost listov, dolžina in širina listov, vsebnost prolina, dušika (N), kalija(K), fosforja in aktivnost peroksidaze. Rezultati so pokazali, da se je s povečevanjem slanosti zmanjševala vsebnost hranil v listih, zmanjševali so se tudi rastni parametri kot so višina rastlin, masa poganjkov, dolžina, širina in masa listov, masa celotnih rastlin, povečali sta ste vsebnost prolina in aktivnost peroksidaze.
Ocena patogenosti glive Fusarium clavum, kot povzročiteljice pšeničnega ožiga v Alžiriji
Full text linkDurum wheat (Triticum durum Desf) is one of the most important cereal crops in Algeria. During the agricultural season 2021-2022, typical symptoms of Fusarium Head Blight were observed in wheat fields in the Setif region. One of the causal agents was identified on the basis of morphological characters and DNA sequences as Fusarium clavum J.W. Xia, L. Lombard, Sand.-Den., X.G. Zhang & Crous, a member of the Fusarium incarnatum-equiseti species complex. It was isolated from symptomatic wheat glumes. In vitro and in vivo pathogenicity tests were conducted on three Algerian durum wheat varieties to assess the effect of this isolate on the seedling and the mass of durum wheat kernels. The results showed that Fusarium clavum caused a significant reduction in the coleoptile (38.9 %) and root length (42 %) and decreased kernels mass by 20.8 %. This study further confirms the presence of Fusarium clavum as an agent causing Fusarium Head Blight on wheat in Algeria.Trda pšenica (Triticum durum Desf) je eno izmed najpomembnejših žit v Alžiriji. V pridelovalnih sezonah 2021-2022 so bili na pšeničnih poljih na območju Setifa opaženi značilni simptomi pšeničnega ožiga, ki ga povzroča gliva iz rodu Fusarium. Kot povzročitelj je bila na osnovi morfoloških znakov in DNK zaporedij prepoznana gliva Fusarium clavum J.W. Xia, L. Lombard, Sand.-Den., X.G. Zhang & Crous, predstavnica iz kompleksa vrst Fusarium incarnatum-equiseti. Izolirana je bila iz simptomatičnih pšeničnih plev. In vitro in in vivo testi patogenosti so bili narejeni na treh alžirskih sortah trde pšenice za oceno učinka tega izolata na sejanke in maso pšeničnih zrn. Rezultati so pokazali, da je gliva Fusarium clavum povzročila značilno zmanjšanje dolžine koleoptile (38,9 %) in dolžine korenin (42 %) ter zmanjšala maso zrn za 20,8 %. Raziskava potrjuje prisotnost glive Fusarium clavum kot fuzarijskega povzročitelja pšeničnega ožiga v Alžiriji
Človeško in naravno: Funkcija desettisočih stvari (wanwu 萬物) v Zhuangziju 莊子
Full text linkThis paper analyses the function of the myriad things (wanwu 萬物) in the Zhuangzi 莊子, arguing that the text’s conception of the “myriad things’ transformation (wanwu zhi hua 萬物之化)” destabilises anthropocentrism and reconfigures the human-nature relationship. Through close analysis of key passages, I elucidate the ways in which the Zhuangzi’s non-hierarchical framing of wanwu subverts materialist paradigms that privilege human agency over the nonhuman world. Central to my thesis is the paradox that the absence of environmental preoccupations in the text enables its radical decentring of anthropocentrism. This aligns with decolonial critiques of the nature/culture binary, shifting ethical responsibility away from preservationist approaches towards refusal of self-harm through unobstructive action (wuwei 無為). Such attunement prevents injury both to the self and the relational continuum of wanwu, fostering adaptation to constant transformation. Consequently, the Zhuangzi offers a pluralistic framework for rethinking human-world relations beyond anthropocentric paradigms. It grounds ethics in participatory responsiveness to wanwu’s irreducible plurality, positioning adaptability—rather than domination—as the cornerstone of coexistence.V tem članku avtor analizira funkcijo desettisočih stvari (wanwu 萬物) v Zhuangziju 莊子 in zagovarja tezo, da pojem »preobrazbe neštetih stvari« (wanwu zhi hua 萬物之化) v tem besedilu spodkopava antropocentrizem ter ponuja drugačno razmerje med človekom in naravo. Z natančno analizo ključnih odlomkov pokaže, kako nehierarhična zasnova wanwu v Zhuangziju negira materialistične paradigme, ki dajejo prednost človeškemu delovanju pred nečloveškim svetom. Osrednje izhodišče razprave je navidezno protislovje, ki se v Zhuangziju kaže v tem, da prav odsotnost okoljevarstvenih skrbi omogoča radikalno razsrediščenje antropocentrizma. To se sklada s postkolonialnimi kritikami binarne opozicije narava/kultura, saj preusmerja etično odgovornost od ohranjanja k zavrnitvi samopoškodovanja prek nedelovanja (wuwei 無為). Takšna uglašenost preprečuje poškodbo človeškega sebstva kot relacijskega kontinuuma wanwu in hkrati spodbuja fleksibilno prilagajanje nenehnim preobrazbam. V tem okviru Zhuangzi ponuja pluralistični okvir za ponovni razmislek o odnosih med človekom in svetom onkraj antropocentričnih paradigem. Tovrstno etiko utemeljuje v takšnem odzivanju na nerešljivo mnogoterost wanwu, ki temelji na zavesti dejstva, da smo vsi njegov del. Poudarja tudi, da je treba namesto prevlade kot temelj sobivanja postaviti prilagodljivost
Konfucijanska socialna filozofija med jazom in družino
Full text linkOur world is increasingly chaotic. It is important to draw on philosophical resources to help in navigating the coming turbulence. As a philosophical tradition born of troubled times, Confucianism is one such resource. Confucianism is not necessarily pacificist but is characterized by a consciousness for the well-being of others and society. This article looks to the Confucian relational self, social ontology, and the political significance of the family. It is guided by Confucius’ statement that when the way fails in the world one should conceal themselves and his claim that governing is to be found in the family rather than being employed in government. When contextualized within Confucian social philosophy, we are afforded a perspective that shows how the ontological structure of the self-other relationship makes the family a public rather than private institution and informs possible avenues of political action when the way fails in the world.Naš svet postaja vse bolj kaotičen. Pomembno je, da črpamo iz filozofskih virov, ki nam lahko pomagajo pri soočanju s prihajajočimi izzivi. Konfucijanstvo, filozofska tradicija, ki je nastala v nemirnih časih, je eden takšnih virov. Konfucianizem ni nujno pacifističen, vendar je osnovan na zavesti o blaginji drugih in družbe. Ta članek preučuje konfucijanski relacijski jaz, socialno ontologijo in politični pomen družine. Vodilo mu je Konfucijeva izjava, da se je treba, ko v svetu ni več prave poti, skriti, ter njegova trditev, da je vladanje mogoče najti v družini, in ne v službi vlade. Ko to umestimo v okvir konfucijske socialne filozofije, dobimo perspektivo, ki kaže, kako ontološka struktura odnosa med jazom in drugim ustvarja družino kot javno, in ne zasebno institucijo, ter nakazuje možne poti političnega delovanja, ko v svetu ni več prave poti
Učinkovitost in fitotoksičnost herbicidov uporabljenih po vzniku česna
Full text linkThe incidence of weeds in the garlic crop interferes with the quality and quantity of the harvest. This study aimed to evaluate the efficiency of herbicides in different combinations of sequential applications during the cultivation of garlic. The experiment was carried out in a randomized block design, with ten treatments and four replications. The treatments consisted of sequential applications of the herbicides pendimethalin, pyroxasulfone/flumioxazin, ioxynil, and pendimethalin. The doses of Herbadox® (pendimethalin) were 4.0 l∙ha-1, Totril® (ioxynil) 1.5 l∙ha-1, and Kyojin® (pyroxasulfone/flumioxazin) 0.15 l∙ha-1. Treatments consisted of sequential applications of herbicide combinations. Applications were performed 7, 58, 97, and 128 days after planting. Phytotoxicity on the crop, efficacy in weed control, bulb classification, and productivity were evaluated. The results were submitted to ANOVA, and the means were compared by the Scott-Knott test. The sequential application of pyroxasulfone/flumioxazin at 7 days after planting (DAP), ioxynil at 58 DAP, pendimethalin at 97 DAP, and pyroxasulfone/flumioxazin at 128 DAP (T7) stood out (96–100 % control of weeds, average productivity of 11.42 t·ha-1), which presented the best results relative to phytotoxicity, weed control, bulb classification, and crop productivity.Pojavnost plevelov v nasadih česna vpliva na količino in kakovost pridelka. V raziskavi je bila ovrednotena učinkovitost herbicidov v različnih kombinacijah v zaporednih nanosih med gojenjem česna. Poskus je bil zasnovan v naključni bločni obliki, z desetimi obravnavanji in štirimi ponovitvami. Obravnavanja so obsegala zaporedno uporabo herbicidov kot so pendimetalin, piroksasulfon/flumioksazin, ioksinilin pendimetalin. Odmerki Herbadox-a® (pendimetalin) so bili 4,0 l∙ha-1, Totril-a® (ioksinil) 1,5 l∙ha-1in Kyojin-a® (piroksasulfon/flumioksazin) 0,15 l∙ha-1. Obravnavanja so bila izvedena v zaporednih kombinacijah herbicidov. in sicer 7, 58, 97 in 128 dni po sadnji. Ovrednotene so bile fitotoksičnost za posevek, učinkovitost zatiranja plevelov, klasifiklacija čebulic in produktivnost. Rezultati so bili obdelani z ANOVA, poprečja so bila primerjana s Scott-Knottovim testom. Zaporedna uporaba piroksasulfona/flumioksazina 7 dni po sadnji (DAP), ioksinila 58 DAP, pendimetalina 97 DAP in piroksasulfona/flumioksazina 128 DAP (T7) je izstopala (96–100 % nadzor plevelov, poprečna produktivnost 11,42 t·ha-1), kar je predstavljalo najboljše rezultate glede na fitotoksičnost, nadzor plevelov, klasifikacijo čebulic in produktivnost česna
Določitev najboljših križancev gvajave z morfološkimi in molekularnimi markerji
Full text linkThe study was conducted to confirm the genetic diversity and hybridity of seventeen guava progenies developed from the top crossing between genetically distinct green and purple guava. The morphological markers and biochemical and molecular markers were effectively elucidated hybrids that exhibited both parents\u27 phenotypes. Moreover, a remarkable genetic diversity was also revealed among the aforesaid segregates. Besides, biplot analysis revealed a positive and robust relationship among chlorophyll and anthocyanin content, leaf length and width ratio, leaf area and petiole length, and detected G15 and G16 genotypes are superior top cross hybrids. A set of 10 pairs of simple sequence repeat (SSR) markers identified 36 alleles with a mean value of 3.6 alleles per primer. The percentages of polymorphic alleles were 80.83% and pair-wise dissimilarity ranged from 0.071 to 0.357. Among the SSR primers, mPgCIR3, mPgCIR08, mPgCIR11 and mPgCIR19 were effectively confirmed the top cross hybrid of G6, G8, G9, G10, G15 and G16. These diverse genetic resources will be maintained for homozygous plant production through selfing and successive improvement of guava.Namen raziskave je bil potrditi genetsko raznolikost in hibridnost sedemnajstih potomcev gvajave pridoblejnih s križanjem genetsko različnih zelenih in škrlatnih sort. Morfološki, biokemični in molekularni markerji so potrdili, da izražajo križanci fenotipe obeh staršev, pri čemer je bila med njimi ugotovljena opazna genetska raznolikost. Biplotna analiza je pokazala močne pozitivne povezave med lastnostmi kot so: (1) vsebnost klorofila in antocianov, (2) razmerje med dolžino in širino listov, (3) v listni površini in (4) dolžini listnih pecljev. Pri tem sta bila genotipa G15 in G16 prepoznana kot najboljša križanca. Z naborom 10 markerjev enostavnih ponavljajočih se zaporedij (SSR) je bilo določenih 36 alelov, s poprečjem 3,6 alela na marker. Odstotek polimorfizma je bil 80,83 %, parna različnost je bila med 0,071 in 0,357. Štirje SSR primerji (mPgCIR03, mPgCIR08, mPgCIR11 in mPgCIR19) so še posebej potrdili najboljše križance med genotipi kot so G6, G8, G9, G10, G15 in G16. Ta raznolik genetskih vir bo vzdrževan za vzgojo homozigotnih rastlin preko samoopraševanja v bodočih programih žlatnenja gvave.
Shuwujeva tragedija: Ponovni razmislek o Mencijevih argumentih o »pravici do upora«
Full text linkJustin Tiwald’s reinterpretation of Mencius’ “right of rebellion” as a moral framework critical of tyrannical forms of rule instead of an “open mechanism” for bottom-up revolts has been agreed upon and supported by a range of scholars’ recent reflections. However, this new perspective still awaits further development due to the scarcity of textual sources and other empirical evidence in pre-Qin history. In the interests of specifying and substantiating historical Confucian views about political legitimacy and rebellion, this article focuses on a unique case called “Shuwu’s Tragedy” from Zuozhuan and Gongyangzhuan with a rich corpus of Neo-Confucian commentaries and debates on a minister’s “right” to denounce the monarch for brutality. Shuwu was a virtuous prince of the state of Wey who temporarily assumed the monarchical duties of his fleeing elder brother, Duke Cheng of Wey, and he successfully resolved a military conflict with the state of Jin in 632 BCE. However, Duke Cheng murdered Shuwu when Shuwu planned to return the throne to him. Wey’s minister, Yuan Xuan, thus escaped from Wey and accused Duke Cheng in front of the hegemon, Duke Wen of Jin, which eventually triggered further bloody killings and chaos in Wey’s court and family. After reviewing the Neo-Confucian commentaries, I argue that Shuwu’s case strongly supports Tiwald’s new thesis on Mencius’ “right of rebellion”. Furthermore, I discuss a fundamental question in Mencius’ political ethics: which takes priority, chastening the tyrant or restoring order?Justin Tiwaldova reinterpretacija Mencijeve »pravice do upora« kot moralnega okvira, ki je kritičen do tiranskih oblik vladanja in stoji nasproti »odprtemu mehanizmu za upore od spodaj navzgor«, je bila sprejeta in podprta v nedavnih razmišljanjih številnih teoretikov in teoretičark. Vseeno pa ta nova perspektiva še vedno čaka na nadaljnji razvoj zaradi pomanjkanja besedilnih virov in drugega empiričnega gradiva iz obdobja pred dinastijo Qin. Da bi natančneje opredelili in utemeljili zgodovinska konfucijanska stališča o politični legitimnosti ter uporu, se članek osredotoča na edinstveni primer, imenovan »Shuwujeva tragedija«, iz del Zuozhuan in Gongyangzhuan, ki vsebujeta bogat korpus neokonfucijanskih komentarjev ter razprav o »pravici« ministra, da obsodi monarha zaradi krutosti. Shuwu je bil krepostni princ države Wey, ki je začasno prevzel monarhove dolžnosti svojega pobeglega starejšega brata, vojvode Chenga iz Weya, in leta 632 pr. n. št. uspešno razrešil vojaški spopad z državo Jin. Kljub temu je vojvoda Cheng umoril Shuwuja, ko mu je ta nameraval vrniti prestol. Yuan Xuan, minister države Wey, je zato pobegnil in obtožil vojvodo Chenga pred hegemonom, vojvodo Wenom iz Jina, kar je na koncu povzročilo nadaljnje krvave poboje ter kaos na dvoru in v družini Wey. Po pregledu neokonfucijanskih komentarjev trdim, da Shuwujev primer močno podpira Tiwaldovo novo tezo o Mencijevi »pravici do upora«. Poleg tega pa v članku obravnavam temeljno vprašanje v Mencijevi politični etiki: ali ima prednost kaznovanje tirana ali obnova reda