1,721,032 research outputs found
Dao Leads to Ming, Ming Leads to Fa -- Studies of Yin Win Zi's Philosophy and Thought
No full text自唐銊、羅根澤判定《尹文子》為「偽書」後，《尹文子》乏人研究，但據晚近學者研究，今本《尹文子》即劉向所見之《尹文子》，其內容亦與先秦諸子所論述之尹文子思想主張一致，《尹文子》思想內容涉及道、名、法，正是劉向所言：「自道以至名，自名以至法；以名為根，以法為柄。」並反映戰國初期，由宗法封建過渡到法治專制的政治社會的思想。他以道家自然主義論形名，以形名論建立其法治論，開啟了後代法家刑名法術的先河。他的形名論保留了中國邏輯史豐富的史料，並區別了「名」、「分」及「名」、「稱」的不同，影響了後來的名家；他主張的「萬事皆歸於一，百度皆準於法」，更是後來法家韓非所奉為圭臬者。Scholars indifference to Yin Win Zi were affected by the conclusion of Tang Yue and Luo Gen Zhe, that is, one "book of dubious author". Yet studies of Scholars nowadays pointed out that the Yin Win Zi we read today is the same of what Liu Xiang of Han Dynasty read, and its contents is the same of the thought of Yin Win Zi introduced by scholars of Xian Qin. Dao (Way), Ming (Names), Fa (Law) in Yin Win Zi are exactly what Liu Xiang commented: " Dao leads to Ming, Ming leads to Fa, Ming is fundamental, and Fa means of governing." It reflects the political and social thoughts of Early Warring States Period, corresponding with the transitional period of society of patriarchal, feudal to that of autocracy of law. His argument on Xing (Forms), Ming (Names) based on Daoist's Naturalism, his governing by law based on his theory of Xing and Ming. It's the foundation Yin Win Zi established on which later Legalist School of Xing, Ming and Fa expounded their arguments. His arguments on Xing, Ming is the main sources of historical material of Chinese Logic History. The difference between Ming (Names) and Feng (Duties),between Ming and Cheng (Agreement) he pointed out affected later Legalist School. "All things ends in one, all rules bases on law." Those view of his became criteria to later Legalists Han Fei
"Commentaries on Lao Tzu's Teachings" & "Illustration on Lao Tzu's Teachings"
No full text〈韓非子〉一書中的〈解老〉、〈喻老〉二篇是最早詮釋老子哲學的文獻，但韓非以其自然主義、經驗主義、實證主義之立場對老子哲學作了詮釋，但也改造了老子哲學中的客觀觀念論，而建立了韓非自己的哲學體系。本文分五個部分：一、韓非對老子「道」的詮釋。二、韓非對老子「德」的詮釋。三、韓非以「理」來詮釋老子的「道」和「德」。四、韓非對老子辯證思想的詮釋。五、韓非藉對老子哲學的詮釋建立自己的知識論。"Commentaries on Lao Tzu's teachings" (解老) & "Illustration on Lao Tzu's teachings" (喻老) in Han Fei Tzu are the earliest works which interpreting Lao Tzu's philosophy. From the viewpoint of naturalism, empiricism, and positivism, Han Fei not only presents a comprehensive interpretation of Lao Tzu's philosophy but also transforms the objective idealism implie in Lao Tzu's philosophy into his own arguments. Therefore, based on the interpretation and transformation of Lao Tzu's philosophy, Han Fei constructed his own philosophy
Incorporating Confucianism & Mohism, Combining Min & Fa: “Shi Zi's” Philosophical Thoughts and His Contentions
No full text劉向《別綠》曰：「楚有尸子，疑謂其在蜀，今按《尸子》書，晉人也，名佼，秦相衛鞅客也。衛鞅商君謀事畫計，立法理民，未嘗不與佼規之也。商君被刑，佼恐並誅，乃亡逃入蜀。自為造此二十篇書，凡六萬餘。卒，因葬蜀。」自一九七三年長沙馬王堆出土《黃帝四經》以來，學者漸認識先秦及漢初所謂「黃老之學」的全貌，才漸理解太史公所謂「道家」為「因陰陽之大順，采儒墨之善，撮名法之要」，其實是戰國時代興起了一般整合春秋以來各家學術思想的學風。《尸子》書正如班固所言「兼儒墨，合名法」，其實還包括了老子哲學和脫離不了陰陽思想，是一本戰國時代的著作，班固無以歸類而歸類之於「雜家」。老子的「道」是一種抽象普遍的原理原則或規律，並不是人的感官感覺所能認識的，也不是人的主觀意志所能改變的。所以，老子強調「無為」、「自然」，而「輔萬物之自然而不敢為」、「為之於未有，治之於未亂」。故《尸子》亦言：「執一之道，去智與巧。」（〈分〉）「（愛民、好士，力於朝）三者雖異，道一也。是故曰：審一之經，百事乃成；審一之紀，百事乃理。」（〈發蒙〉）「年老者使塗隙戒突，故終身無失火之而不知德。」（〈貴言〉）「不出戶而知天下，不下其堂而治四方，知反之於己者也。」（（處道））「明君不用長耳目，不間諜，不強聞見，形至而觀，聲至而聽，事至而應。」（〈發蒙〉）《尸子》以這種客觀普遍的原理原則或規律來擷取和論述各家的學思想而建立自己的學說。故研究《尸子》須首先掌握其文本，進而與道、儒墨、名、法各家思想比較，以完整詮釋其思想及其論辯。In Liu Xiang's “Other Records”, it is said: “Shi Zi was in the State of Chu, but probably in (Shu) Sichuan. Now according to the book 'Shi Zi', he has the name 'Jiao' and originally from the State of Jin. He became an adviser to Wei Yang, the prime minister of Qin. He was always consulted in the administration and legislation that Wei Yang (Lord Shang) contemplated and implemented. Later, When Lord Shang was executed, Jiao fearing complicity in and fled to Sichuan. Since then, he completed this book containing 60,000 words in 20 chapters. He died in Sichuan."
Since the excavation of Four Texts of the Yellow Emperor at Ma Wang Dui in Chang Sha in 1973, scholars have come to understand the full aspect of the "School of Huang Lao" from the period before Qin to the beginning of Han. What the Royal Historian, Tai Shi Gong had characterized about "Daoism" as " bending to the alternation of Yin and Yang, adopting the positive aspects of Confucianism and Mohism, summing up the essentials of the school of Min (Names) and Fa (Legalist)," the scholars have come to appreciate this being essentially an integration of thoughts at the time of the Warring States from all previous schools since the period of Spring and Autumn. As Ban Gu said about "Shi Zi", it "incorporates Confucianism and Mohism, combining Min and Fa." In fact, it also includes the thoughts of Lao Zi and Yin Yang, and is a work from the Warring States period. Ban Gu classified it as one of the "Miscellaneous Schools." Lao Zi's "Dao" is an abstraction of prevalent principles and laws. It is not something that could be understood through sensory perception or that could be altered subjectively. Thus, Lao Zi emphasizes "non-intervention", "natural", "not to go against the nature of things", "cause over effect". Hence, "Shi Zi" also says in the chapter "Feng": "Once on the right track, no longer need wisdom and techniques." : "(care for the people, appreciate advisers, govern diligently) may appear different, but really belong to the same principle. And thus, in chapter "Fa Mung" :"Once the right analysis is made, it is applicable to every matter; once the right regulation is established, everything is so regulated." In the chapter "Qui Yan": “The old lived in a house without chimney and crack knows no fire alarm all his life.” In the chapter " Chu Dao": "Know the world without setting foot outdoor, govern the world without descending his court, for the principles are the same." In the chapter "Fa Mung": "An aware Lord does not need to enhance his hearing and sight, does not need espionage, does not expressly find out; for he observes when formations appears, listens when sound arrives and reacts when events transpire." "Shi Zi" assume the objectivity and universality of these principles and laws in order to distill and describe the thoughts of the different schools so as to establish its own school of thought. So it is in the study of "Shi Zi", one must grasp what in the original text and then proceed to compare it with Daoism, Confucianism, Mohism and Fa in order to fully interpret its thoughts and contentions
Going Beyond Counting First Authors in Author Co-citation Analysis
Full text linkThe present study examines one of the fundamental aspects of author co-citation analysis (ACA) - the way co-citation
counts are defined. Co-citation counting provides the data on which all subsequent statistical analyses and mappings
are based, and we compare ACA results based on two different types of co-citation counting - the traditional type that
only counts the first one among a cited work's authors on the one hand and a non-traditional type that takes into
account the first 5 authors of a cited work on the other hand. Results indicate that the picture produced through this non-traditional author co-citation counting contains more coherent author groups and is therefore considerably clearer. However, this picture represents fewer specialties in the research field being studied than that produced through the traditional first-author co-citation counting when the same number of top-ranked authors is selected and analyzed. Reasons for these effects are discussed
On 'Basing on Huang-Lao' Han Fei Tzu's Comments on 'Tao'
No full text司馬遷陳述：「李耳無為自化，清淨自正；韓非揣事情，循執理。作〈老子韓非列傳〉第三。」（《史記．太史公自序》）此外，他還將莊子、申不害也附在〈老子韓非列傳〉中合傳。並言莊子「其要本歸於老子之言」，申不害則「本於黃老而主刑名」，韓非也是「喜刑名法術之學，而其歸本於黃老」。（《史記．老子韓非列傳》）並且，司馬遷總結此四人的學術曰：「老子所貴道，虛無，因應變化於無為，故著書辭稱微妙難識。莊子散道德，放論，要亦歸之自然。申子卑卑，施之於名實。韓子引繩墨，切事情，明是非。其極慘□少恩。皆原於道德之意，而老子深遠矣。」（仝上）依照司馬遷的陳述，此四人「皆原於道德之意」，但除莊子是直接「其要本歸於老子之言」外，申、韓則是「本於黃老」，和「歸本於黃老」，「黃老」均「道德之意」，所以才「老子深遠矣」；雖司馬遷未明言「黃」本於「老」還是「老」本於「黃」，但據其意當為「黃」本於「老」，否則比老子更深遠的。The Historian Szu-ma Chien's comments on Han Fei Zi: 'Emphasizing Xin Ming Fa Shu, and basing his views on Huang-Lao.' Since Huang disappeared, and contents of two chapters of Han Fei Tzu, Interpretation of Lao and Analogy of Lao, were not quite the same of Lao Tzu, besides, a lot of his views of Xin Min Fa Shu were different from Lao Tzu, hence a lot of scholars suspected these comments on Tao and Te in Han Fei Tzu were actually the works of Taoists of Warring Era or West Han Dynasty. After Lao Tzu, according to my arguments, Taoists putted forward Zhuang Tzu and 'Huang-Lao' (The Four Political Treatises of the Yellow Emperor), both inherited and expanded the thoughts of Lao Tzu. Han Fei's thoughts inherited and expanded 'Huang-Lao'. Interpretation of Lao and Analogy of Lao were inheritance and expansion of the thoughts of Lao Tzu too. His views of Xin Min Fa Shu may differ from thoughts of Lao Tzu and Zhuang Tzu, but were not far from thoughts of The Four Political Treatises of the Yellow Emperor of 'Huang-Lao'. Therefore, Han Fei's arguments on Tao were in fact ' basing on Huang-Lao'. Scholars doubts arose from the disappearance of The Four Political Treatises of the Yellow Emperor, and from their misunderstanding of 'Huang-Lao'
Variations on the Author
Full text link“Variations on the Author” discusses two of Eduardo Coutinho’s recent films (Um Dia na Vida, from 2010, and Últimas Conversas, posthumously released in 2015) and their contribution to the general question of documentary authorship. The director’s filmography is characterized by a consistent yet self-effacing form of authorial self-inscription: Coutinho often features as an interviewer that rather than express opinions propels discourses; an interviewer that is good at listening. This mode of self-inscription characterizes him as an author who is not expressive but who is nonetheless markedly present on the screen. In Um Dia na Vida, however, Coutinho is completely absent form the image, while Últimas Conversas, on the contrary, includes a confessional prologue that moves the director from the margins to the center of his films. This article examines the ways in which these works stand out in the filmography of a director who offers new insights into the notion of cinematic authorship
Appropriate Similarity Measures for Author Cocitation Analysis
Full text linkWe provide a number of new insights into the methodological discussion about author cocitation analysis. We first argue that the use of the Pearson correlation for measuring the similarity between authors’ cocitation profiles is not very satisfactory. We then discuss what kind of similarity measures may be used as an alternative to the Pearson correlation. We consider three similarity measures in particular. One is the well-known cosine. The other two similarity measures have not been used before in the bibliometric literature. Finally, we show by means of an example that our findings have a high practical relevance.information science;Pearson correlation;cosine;similarity measure;author cocitation analysis
Dispelling the Myths Behind First-author Citation Counts
Full text linkWe conducted a full-scale evaluative citation analysis study of scholars in the XML research field to explore just how different from each other author rankings resulting from different citation counting methods actually are, and to demonstrate the capability of emerging data and tools on the Web in supporting more realistic citation counting methods. Our results contest some common arguments for the continued
use of first-author citation counts in the evaluation of scholars, such as high correlations between author rankings by first-author citation counts and other citation
counting methods, and high costs of using more realistic citation counting methods that are not well-supported by the ISI databases. It is argued that increasingly available digital full text research papers make it possible for citation analysis studies to go beyond what the ISI databases have directly supported and to employ more
sophisticated methods
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