Learning to be human is a highly important concern in Confucian philosophy. This paper is intended to provide a special perspective on this theme through an attempt to reinterpret Mengzi＇s views on the heart-mind （x...Learning to be human is a highly important concern in Confucian philosophy. This paper is intended to provide a special perspective on this theme through an attempt to reinterpret Mengzi＇s views on the heart-mind （xin 心） as ＂learning to be human＂ and to reconstruct these views into a multi-staged process of moral development. Through an intentional interpretation of various arguments advanced by Mengzi, we seek to justify that his views on the heart-mind and moral virtues can be seen as a learning process and that he subjects the inborn beginnings of goodness to a delicate development before they can actually qualify a person as fully human. Having examined the three dimensions of Mengzi＇s learning, the intellectual, the practical and the spiritual, we will come to the conclusion that whether innate or a posteriori, initial good senses and knowledge require a moral and spiritual process of learning to develop which is, to Mengzi, crucial for one to become a genuine human being.展开更多
Mengzi maintained that both benevolence (ren 仁)and rightness (yi 義)are naturally-given in human nature. This view has occupied a dominant place in Confucian intellectual history. In Mencius 6A, Mengzi's interloc...Mengzi maintained that both benevolence (ren 仁)and rightness (yi 義)are naturally-given in human nature. This view has occupied a dominant place in Confucian intellectual history. In Mencius 6A, Mengzi's interlocutor, Gaozi, contests this view, arguing that rightness is determined by (doing what is fitting, in line with) external circumstances. I discuss here some passages from the excavated Guodian texts, which lend weight to Gaozi's view. The texts reveal nuanced considerations of relational proximity and its limits, setting up requirements for moral action in scenarios where relational ties do not play a motivational role. I set out yi's complexity in these discussions, highlighting its implications for (i) the nei-wai debate;(ii) the notion of yi as "rightness," or doing the right thing;and (iii) how we can understand the connection between virtue and right action in these early Confucian debates. This material from the excavated texts not only provides new perspectives on a longstanding investigation of human nature and morality, it also challenges prevailing views on Warring States Confucian intellectual history.展开更多
大气降水中δD、δ^(18)O值具有规律性变化特征,与诸多气象要素及水汽来源之间存在密切联系.根据2009年1月至2011年12月对滇南蒙自地区大气降水的连续性采样,结合欧洲中期数值预报中心(ECMWF)以及美国国家环境预报中心/美国国家大气研...大气降水中δD、δ^(18)O值具有规律性变化特征,与诸多气象要素及水汽来源之间存在密切联系.根据2009年1月至2011年12月对滇南蒙自地区大气降水的连续性采样,结合欧洲中期数值预报中心(ECMWF)以及美国国家环境预报中心/美国国家大气研究中心(NCEP/NCAR)的再分析资料,并利用HYSPLIT_4.8后向轨迹追踪模型,分析了天气尺度下蒙自地区大气降水中δD、δ^(18)O的变化特征,探究了降水稳定同位素与温度、降水量、风速及水汽来源之间的关系.结果表明,蒙自地区降水中δD、δ^(18)O值表现出明显的季节变化,即干季偏高,湿季偏低;降水中δ^(18)O与温度、降水量之间存在显著负相关,但与不同气压层(300、500、700、800 h Pa)风速之间呈现出显著正相关,表明风速也是影响降水中δ^(18)O变化的一个重要因素;随着降雨等级的增加,其大气水线的斜率与截距也增大,说明降水稳定同位素存在一定程度的云底二次蒸发效应;水汽输送轨迹显示,干季降水的水汽主要来自于西风带输送及局地再蒸发水汽,而湿季降水的水汽主要来源于远源海洋水汽的输送,并且在受台风影响期间,降水中δD、δ^(18)O值更加偏负.展开更多
文摘Learning to be human is a highly important concern in Confucian philosophy. This paper is intended to provide a special perspective on this theme through an attempt to reinterpret Mengzi＇s views on the heart-mind （xin 心） as ＂learning to be human＂ and to reconstruct these views into a multi-staged process of moral development. Through an intentional interpretation of various arguments advanced by Mengzi, we seek to justify that his views on the heart-mind and moral virtues can be seen as a learning process and that he subjects the inborn beginnings of goodness to a delicate development before they can actually qualify a person as fully human. Having examined the three dimensions of Mengzi＇s learning, the intellectual, the practical and the spiritual, we will come to the conclusion that whether innate or a posteriori, initial good senses and knowledge require a moral and spiritual process of learning to develop which is, to Mengzi, crucial for one to become a genuine human being.
文摘Mengzi maintained that both benevolence (ren 仁)and rightness (yi 義)are naturally-given in human nature. This view has occupied a dominant place in Confucian intellectual history. In Mencius 6A, Mengzi's interlocutor, Gaozi, contests this view, arguing that rightness is determined by (doing what is fitting, in line with) external circumstances. I discuss here some passages from the excavated Guodian texts, which lend weight to Gaozi's view. The texts reveal nuanced considerations of relational proximity and its limits, setting up requirements for moral action in scenarios where relational ties do not play a motivational role. I set out yi's complexity in these discussions, highlighting its implications for (i) the nei-wai debate;(ii) the notion of yi as "rightness," or doing the right thing;and (iii) how we can understand the connection between virtue and right action in these early Confucian debates. This material from the excavated texts not only provides new perspectives on a longstanding investigation of human nature and morality, it also challenges prevailing views on Warring States Confucian intellectual history.
文摘大气降水中δD、δ^(18)O值具有规律性变化特征,与诸多气象要素及水汽来源之间存在密切联系.根据2009年1月至2011年12月对滇南蒙自地区大气降水的连续性采样,结合欧洲中期数值预报中心(ECMWF)以及美国国家环境预报中心/美国国家大气研究中心(NCEP/NCAR)的再分析资料,并利用HYSPLIT_4.8后向轨迹追踪模型,分析了天气尺度下蒙自地区大气降水中δD、δ^(18)O的变化特征,探究了降水稳定同位素与温度、降水量、风速及水汽来源之间的关系.结果表明,蒙自地区降水中δD、δ^(18)O值表现出明显的季节变化,即干季偏高,湿季偏低;降水中δ^(18)O与温度、降水量之间存在显著负相关,但与不同气压层(300、500、700、800 h Pa)风速之间呈现出显著正相关,表明风速也是影响降水中δ^(18)O变化的一个重要因素;随着降雨等级的增加,其大气水线的斜率与截距也增大,说明降水稳定同位素存在一定程度的云底二次蒸发效应;水汽输送轨迹显示,干季降水的水汽主要来自于西风带输送及局地再蒸发水汽,而湿季降水的水汽主要来源于远源海洋水汽的输送,并且在受台风影响期间,降水中δD、δ^(18)O值更加偏负.
