Abstracts of Main Essays

RetrospectiveAnalysisontheCPCPracticeofSocialist-friendlinessValuesandItsModernSignificance

YANG Xian-lan, SUN Xiao-min

Friendliness is an important moral quality for citizens. It is also the moral bond and the ethical basis of healthy social order to form harmonious interpersonal, social, national relations and human and nature relations. Since its birth, the Communist Party of China has adhered to Marxist guidance, continuously cultivated and practiced socialist value of friendliness during its journey from new-democratic revolution, socialist revolution, socialist construction, reform and opening up, all the way to socialism with Chinese characteristics in the new era. Moreover, “friendliness” is proposed as one of the core socialist values of socialism in accordance with the needs of both the social reality and development of contemporary China. It is theoretically and practically significant for the extensive implementation of socialist core values in the new era, and promotion of all-round social progress and human development to review the historical evolution of the Communist Party of China’s cultivation and practice of socialist friendly values, and summarize its experience and enlightenment.

AnalysisontheLaws,RulesandMaxims:ThreeFormsofBehaviorTheory

SHEN Shun-fu

As a rational behavior subject, man usually observes certain behavior theories. These theories have three forms:laws, rules and maxims, but in Chinese, their differences are often ignored. Law is the objective and necessary relation of the existence of beings, which is in itself and beyond. In Confucianism, this transcendent law is the logic. When the transcendent law enters the experiential world, it is transformed into rules, and the generalized rule is the empirical reflection of the transcendent law, such as the way of heaven and humanity. The rule of experience is the subjective formalization of the transcendent law and has inevitability. Formalized rules are generally valid within a certain range and are multiple. When formalized rules enter the realm of the will, they gain vitality and become maxims of behavior. Subjective maxims result in concrete behaviors and become part of dynamic behaviors. The subject chooses one of multiple rules as his only maxim of behavior, and only the behavior that observes this maxim is free and reasonable. The distinction between law and rule reflects people’s failure to distinguish the relations between experience and transcendence, while the confusion between rule and maxim reflects people’s neglect of individual autonomy.

FromCulturalDaotoCelestialDao:DiachronicPerspectiveonTraditionalChineseArtisticDaoandItsAestheticSpiritBasedontheArtisticPhilosophyoftheTang-SongDynasties

LIU Gui-rong, ZHAO Hao

Tao is the tenor of Chinese art and the theory of Art-Tao(Yidao) and literature-Tao(Wendao) runs through the ancient Chinese artistic philosophy. Art-Tao is first in the field of literature-Tao, and the ancient “literature” does not mean the literature in the sense of modern disciplines, but the texture, the decoration, the literary virtue, and the article, which contain all things of the universal. This highlights the humanity of Wen and the purport of the universe through the multi-layer analysis of Liu Xie’s Wen. HanYu and Liu Zongyuan in Tang Dynasty advocated the concept of “Wen to comprehend Tao”, and it is made clear in Song Dynasty. Zhou Dunyi, Chenghao, Chengyi and Zhuxi ascend “Art” to the perspective of “Tian-Li” through “Wen”. This kind of Art is not only rooted in Ren-Dao(benevolence), but also in nature. In the fusion of Confucianism, Taoism and Buddhism, Ouyang Xiu, Su Shi and other literati endowed Tao with the natural characteristics of great-life in the universe, based on which they constructed the concept of Tao is One, containing Tao-based, Art-Tao merged ideas. Therefore, the Art-Tao of Wen-Tao is ultimately embodied in the Great-Tao of the universe, and its core is the spirit of “Creation-Creation” of the universe, which is far from the past, and bright in the contemporary era.

StudyoftheModernMisinterpretationsandModificationsoftheChineseHistoriographyintheQingDynasty

XIE Gui-an

Historiography of Qing Dynasty, nearest to modern times(late Qing Dynasty and Republic of China), has received more public attention in the modern transformation of Chinese historiography, and has been frequently used to compare and contrast with the concepts and phenomena of Western historiography in China, which will inevitably result in misreading in cultural acculturation. For example, Wang Fuzhi’s view of “freedom of livelihood” is misinterpreted as Adam Smith’s theory of Wealth of Nations, and Zhang Xuecheng’s theory of history is misinterpreted as materialism, which only belongs to the special understanding of individual scholars in the Republic of China. For example, the new people-based thought was misinterpreted as the European enlightenment thought(including the social contract theory), and the Qianjia textual study was misinterpreted as the scientific positivism represented by Ranke, which was the general understanding in the academic world at that time, a kind of universal misinterpretation. If differential misreading is only the special understanding of the individual scholars, then the universal misreading is the consensus of the academics of the times, and often forms the academic trend of thought and social wave. The reason of misreading is that there are similarities in content, form and method between Qing Dynasty historiography and Western historiography. In the initial stage of the exchange, misreading objectively promoted the exchange of Chinese and Western historiography, leading to the modern transformation of academia and society, but in the later stage, it hindered the in-depth exchange and accurate understanding of Chinese and Western historiography, so the verification of misreading began. It is in this development of misreading and verifying that the exchange of modern Chinese and Western historiography has been continuously promoted.

CritiqueofEssenceofWarwithoutEndofContemporaryImperialismandItsInherentLogic

KONG Ming-an, CHEN Yu

Contemporary imperialism is not only capitalism with economic monopoly, but also exhibits the new characteristic of military monopoly, highlighting a hidden new model——military imperialism dominated by war without end. War without end has multiple dimensions, such as the long-term nature of the duration of the war, the uncertainty of the military purpose of the war, the inappropriateness of the means of war, and the openness of the impact of war in the space field. This new mode of war is not open, but exists in a hidden and ghostly way. It combines durability, invisibility, deterrence and paradox, and essentially is an objective violence characterized by objectivity, systematicity and anonymity. As a product of the modernization of capitalism, the driving force and ultimate purpose of the war without end is still the logic of capital, but the operation mode of capital logic has undergone changes. It presents a trend of psychoanalytic transformation from reality to emptiness with a view to achieving mutual assistance with war without end. That is to say, contemporary capital injects abundant power into the war in a new, invisible and powerful way(the way Slavoj Žižek calls “the object petit a”), while also ensuring and accelerating its own accumulation and expansion through the war. In the face of the great changes in the world in the 21st century, it is even more necessary to conduct in-depth research on the new form of imperialist warfare so as to oppose the hegemonic logic of imperialism, maintain world peace and realize a community with a shared future for mankind.

AreThereAnyMicro-mindsintheWorld?——TwoDoubtsonConstitutivePanpsychism

WANG Xiao-yang, LIN Song-chi

Panpsychism has recently revived in philosophy of mind, particularly the constitutive panpsychism. One of the main reasons for constitutive panpsychism is that it seems to follow the principles of evolutionary continuity, thus possessing the compatibility with the evolutionary hypothesis. However, the combinatorial problem still hinders the constitutive panpsychists. After an in-depth analysis of the combinatorial problem, we have compelling evidence to suggest that the following two doubts can be successfully defended:First, even though the constitutive panpsychism observes the principle of evolutionary continuity, it violates the principle of evolutionary limitation, thus likely rendering it incompatible with the evolutionary hypothesis. Second, constitutive panpsychists does not provide sufficient reasons or evidences to convince us of the existence of micro-minds. If these two doubts are justified, there is no reason to believe that constitutive panpsychism has a greater theoretical competitive advantage than physicalism.

Cross-culturalPerspectiveonHuman-machineInteractionRelationships

SHAN Bo, BAI Chang

Robots have entered the human social lives and become a new type of stranger who “comes today and be replaced tomorrow”. The new type of relationship between humans and robots not only extends the classical stranger relations, which is manifested as the interactivity of various tense relationships such as intimacy and distance, tolerance and exclusion, but also adds the interactivity between human-like and alien(othering), self and the second self, thus forming the core issues of transcultural robotics. Robots, as the incredible “others”, are the result of human spirit’s creation and repression, and also the expression of human’s inner desire and anxiety. Human-like machines and machine-like humans have become strangers, forming a double construction of strangeness in the artificial intelligence era. Therefore, it is more necessary to seek a reciprocal relationship between robot culture in the human cultural category and robot culture in the superhuman cultural category. The transcultural study of robots needs to answer not only how robots are understood, accepted and used, but also how we should recognize the alien force in the human-like design, be alert to being manipulated by the second self, and maintain a free and complete human-machine relationship.