Vincent Shen

(1949 - 2018)

Healthy life is both balanced and creativity of the physical and mental state, in which, as I desire meaning of power can fully realize their potential, build a meaningful life. This paper argues that language acquisition and talking the whole way interaction for the complex of fundamental importance. Return healthy life-style is necessary to recognize the Other, and adjust the I and he who [includes others and nature] of the relationship, until the Self and with other things integrated in the Road, which transcends all sense-making and integration in the road. This sound and the construction of a meaningful life, consists of three levels: first level is the language of representation and meaning construction , which is the body's movement from the I and the body is reflected in the rise of the desire among , then to achieve a variety of appearance and language, including language access is essential. The second level is to build a sense of community , through communication, we work with others, especially with significant others , talk to each other and together build a meaningful life. Third, the ontology level, a sound to be on the end of life "is itself" open to be able to make sense of life in the introduction of free dimension, which also contains the meaning of the previous construction to deconstruction , this deconstruction of the action of the openness of human existence and its ultimate realization is necessary. Therapy is considered here as a process of restoring the way to sanity. But it is important to know what a sane life is. For the author it is a balanced yet creative state of body-mind in which our desire could conduce itself, at least hopefully, to the ultimate degree of the construction of a meaningful life or of the realization of its potentiality. The process of language appropriation and dialogical interaction are considered as essential here. For me this construction of a meaningful life, and therefore a life of sanity , consists of three levels: First, the representational and linguistic construction of meaning, as casting up from the movement of our body and the desire residing therein; second, the social co-construction of meaningfulness, in which we dialogue with significant others in order to construct together a meaningful world; third, the ontological level, which implies also an act of deconstruction necessary for the openness and the ultimate fulfillment of human existence in the Reality Itself

In this paper, the philosophy of mystical experience, assuming that the mystical experience of intelligibility, and its compatibility with the philosophy. In the previous issue, the article explores mystical experience is compatible with the appearance, mystical experience is a purely silent or have conversations, and the body in the position of mystical experience in three issues. In this regard, this analysis shows, first, to beyond the mystical experience, although the appearance and body together眞real, but does not exclude the appearance, on the contrary, the symbolic representation of the mystical experience can come prepared, but also in mystical experience be after the performance; second, nor blindly mystical silence, no conversation. Instead, starting from the mystical experience to talk, peaked in conversation, and will ultimately be returned to talk; Finally, mystical experience is no need to reject the body, but there should not be assumed on the psychosomatic theory of binary, the ethical claims to wishes to keep justice, on the contrary in theology, "Incarnation," the truth. Negative, way beyond the body only has significance, just as sure to return the body also has a methodology and positive meaning. This analysis not only mystical experience and the broad role of rational consistency, but also coincide with the everyday life experiences. In other words, mystical experience can also serve as one form of human self-understanding, not only can not irrational or contrary to the confusing world of daily life, and humanity should be to deepen and expand its purpose. This article would like to proceed from the assumption that mystical experience has a rational basis and is compatible with philosophy. From this premise, this article would like to discuss whether or not mystical experience and representatiion are compatible, whether mystical experience is purely incommunicable or can there be dialogue and what is the status of the body in mystical experience. Firstly, this article would like to reveal that even though mystical experience transcends representation, it does not exclude representation. On the contrary, symbolic representation prepares the approach to mystical experience and can enhance representation after such experience. Secondly, mystical experience is not altogether incommunicable, devoid of any possible dialogue. On the contrary, mystical experience starts with dialogue and culminates in dialogues until it can finally turn into dialogues on a more mundane level. Finally, mystical experience does not entirely disregard the body and posit an ontological mind-body duality. In theology, it is the notion of "Truth complete in Flesh", an ethical belief that man has, desiring to be part of heaven. The renunciation and the transcending of the body have meaning only as instrument just as the returning to the body has positive value only on a methodological basis. This sort of analysis not only shows that mysticism can be rational in the broadest sense of the word, but that it is also in conformity to everyday existence. In other words, mysticism is not exclusively a non-rational mechanism employed to lead people into confusion, it should aim at the deepening of human development, thus helping people to achieve their ultimate goals

Discussion on God's knowledge, awareness of God with people though are different, but still closely related. This article talks about God's knowledge, although knowledge of God and the people, but not for the medieval Shengboerna the so-called "secular knowledge" and "God of knowledge" distinction; this will only be God's own knowledge or wisdom, philosophical discussion. First, the paper will compare the start, mainly related to the so-called Fozhi Buddhism and Western philosophers such as Aristotle,圣多瑪斯, Hegel and others about God, know God, absolute spirit of the discussion, especially圣多瑪斯discussion on knowledge of God, compare, and summarize them are focused on comprehensive and complete self-conscious, and of all things and the universal and the individual's knowledge. Then, this paper will further discuss whether it contains the narrative of God to know the ingredients, that is God for individuals and groups in the body of the story or may occur, actual and imagined the story of building awareness. In short, my book can only be regarded as restricted view up to see. Both for Glimpse, then it is limited, should be able to break the world's big pipe to significantly; both for the discussion, it should be deconstructed in order to display the infinite Creator. The discussion of "Scientia Dei " is very much related to, though still different from, the question "Quomodo Deus a nobis cognoscatur ." This paper deals with Scientia Dei, not in the sense it is distinguished from Scientia Mundi by St Bernard of Clairvaux, but in the sense it is related to all philosophical discourses on the wisdom of God Himself. The first step of this paper is a comparative study with "Buddha's Wisdom" taught by some major Mahayana Buddhist Schools, and the ideas of God, God's Knowledge and Absolute Spirit in Aristotle, St. Thomas and Hegel, in particular St. Thomas' discussion of "Scientia Dei." The result of this comparison is their common emphasis on God's total and complete transparent self-understanding, and His universal and concrete knowledge of all things. After this, we will move on to discuss the narrative component of Scientia Dei, to see whether in God's knowledge there is a place for the historical and imaginative stories of all social groups and individuals, of their inexhaustible possibilities, developments and constructions, both descriptive and imaginative. Anyhow, this essay is limited to a comparative and discursive study, without any ground in the author's religious experience with God's knowledge. Therefore it should be deconstructed once it is pronounced, erased once it is written

Purpose of this article in the discussion of civic virtue and civic敎pottery into their education relationship. This is a number between ethics, political philosophy and civil敎between education issues. Ethics by the recent transfer of virtue ethics, deontological ethics on the development of virtue became a very important issue; in political philosophy, the formation of civil society and the role of citizens is important, you need to discuss ethics in politics civic virtue, especially in recent liberal political philosophy of the Tao special attention to civic virtue; as citizens敎敎of Education Education is a very important part, with particular focus on the ethical敎civic education, the subject is the cultivation of civic virtue. This article on the one hand to discuss the civic virtue of the Tao into theoretical issues, but we also need to review Taiwan's citizens involved in civic virtue Tao敎education into the problem, as a useful reference for future improvements. First, this article will be "civil society" concept to be defined, and then discuss the ethical nature of civic virtue and ethics associated with the three theories. As a free society most needs and most suitable for the develop civic virtue, we need to further discuss the virtues of freedom and civil society relations. Furthermore, this also On several important civic virtues such as tolerance, justice, freedom and the spirit of equality, active participation ... etc. Finally, to discuss Taiwan's current education of citizens in civic virtue敎pottery into the problems encountered, especially concentrated in the敎materials and teacher in two ways. The relationship between the formation of civil virtue and civil education, is essential to contemporary ethics, political philosophy and civil education. We can see clearly in contemporary ethics that there is a changing interest from a Kantian Ethics of obligation to an Aristotelian Ethics of virtue. Both in today's political philosophy and civil education, the formation of civil societies and civil virtues is becoming more and more urgent for recently democratized countries. Envisaging these problematics, my paper will begin by defining the concept of "civil society", and then proceeds to discuss the ethical theories, utilitarianism, obligation ethics and virtue ethics. We will then try to make clear the relationship between a liberal society and civil virtue. Some important civil virtues, such as tolerance, social justice, freedom, equality and active participation, will then be discussed. We will conclude in a practical reflection by examining the function of today's civil education with Taiwan concerning the formation of civil virtues, with special regard to problems suc1i as teaching materials and credentializing teachers.

Contemporary scholars in Chinese philosophy, Thaddaeus particularly concerned about Chinese philosophy and methodological issues. Of this paper is designed to make way for the study of Chinese philosophy, the discussion to commemorate him, the first part will describe Thaddaeus study of Chinese philosophy, methods and contribution to the idea, the latter part of the study will be my personal view of Chinese philosophy, methods to further to call upon and complement. Thaddaeus based on the fundamental principles of truth and goodness, the dominant theme proposed research method will be grouped into eight themes of Chinese philosophy, including political, moral, dominate the day, nature and personnel mutual induction, root cause of all things, all things and personnel often said, heaven and earth and man were one, nature, etc., as the dominant theme. According to his own analysis, the subject of legislation contains several levels: first, tracing the history of philosophy, including research. Second, as stressed by modern hermeneutics domain blend method, should not abuse their own perspective on things not related. Third, the logic and meaning of words in semantic analysis. Fourth, and Western philosophy for appropriate comparison. Furthermore, I propose, study Chinese philosophy, Chinese philosophy begins with the reading and interpretation of the text. I was reading Chinese philosophy of the original Code's fundamental idea, known as "dynamic context ism", in this fundamental principle, read the philosophy of the original Code, one must first follow the general text interpretation of the principles, including 1, the context within the principles of, 2, Combines the same principle, 3, minimum change principle 4, the maximum reading principles. Secondly, to respect the characteristics of Chinese philosophical texts, as opposed to harass the landlords like to use the concept of metaphor in philosophy like to use the text; like to use relative Seeger argument, in philosophy like to use narrative, to show the image of the concept of root causes, rather than pure ideas. Finally, the text should also be considered provided by the author or school of their own interpretation of the principle. In accordance with the above method, after reading the text can be more broad philosophical texts on the historical context, and even on different philosophical traditions to be compared. The most important thing is to play the role of analysis and critique of reason, to make their own original ideas. Among contemporary scholars of Chinese Philosophy, Thaddeus Hang is most famous for his concern with methodological problems in studying Chinese Philosophy. This paper contains two parts: first, an exposition of Thaddeus Hang's own method of studying Chinese Philosophy; second, a deeper reflections on methodology in studying Chinese philosophy. Thaddeus Hang proposes a method of studying Chinese Philosophy by dominant themes. For him there are eight major dominant themes in Chinese philosophy: Politics, Morality, Heaven as Ruler, Mutual affection / response between All things and Human Affairs, the Origin of all things, the Constant Way of all things and Human Affairs, Unity of Heaven, Earth and Man, and, he added later, the Nature. For him, we can take these eight dominant themes as criteria to judge the difference and development of different schools and philosophers in Chinese philosophy. These eight dominant themes should be applied on the following four methodological lines: first, one should trace the origin in the history of philosophy, including the investigation by evidences; second, one should look for the fusion of horizons as emphasized by contemporary hermeneutics and avoid subjective arrogance by emphasizing one's idiosyncrasies on irrelevant matters; third, one should use logical analysis and semantic analysis; fourth, one should do some comparison with Western philosophy. In the second part, I redefine Chinese philosophy and propose several levels of methodological principles in reading and philosophizing on Chinese philosophical texts: First, on the level of general hermeneutic, I propose the principle of intra-textuality; the principle of coherence, the principle of minimum emendation, and the principle of maximal reading. Second, we should pay attention to the hermeneutic characteristics of Chinese philosophy: targeting Idea-Image rather than Pure Ideas, Chinese philosophy prefers to show the movement of meaning by metaphors more than concepts, narrative of inner connected events more than logical argumentation. Third, one should pay attention to the hermeneutic principles or philosophy of language proposed by the author or the school of thoughts under investigation. The historical contextualization and comparative studies should base themselves on the previous work. Most importantly, an original way of philosophizing, based on analytic and critical skills, is invited in any philosophical study, no matter Chinese or Western

Guo Xiang's ontological individualism represents a case of philosophical construction based on his interpretation of the Zhuangzi. His concept of the self-transformation of the individual who is self-born, with self-nature and without dependence on others supports the idea of individual autonomy. Nevertheless, each individual's act for self-interest still benefits other individuals in a non-teleological mutual accommodation. The path from duhua of each individual on the level of existence, to the xiangyin among individuals on the level of action consequence, to the ideal of xuanming , is the path on which the world is to proceed

People's desire not to limit the meaning of Hancang driving force, continuous development and self-transcendence, which is people from within and beyond the root driving force. The so-called "inner beyond" is not a process of idealism, which began with the desire, from the bottom of the body, and go up on the layer by layer through the heart of the development process裡and mental flexibility, and would therefore have to enhance and transform. We regard the body as I desire the presence of mode. Significance by the driving force in the body and thus close to the appearance, at first non-verbal, and then eventually completed in the language of representation. Through a variety of different non-linguistic representation, the meaning of the body of the driving force to obtain specific and differentiation, as music, art, dance, drama art form ... ... and so on. These different forms of art of common origins, is made ​​to understand the forms of physical exercise, as they are each other's differences, then is made ​​to understand the form of different, such as voice, image, attitude ... ... and so the nature and rules lawyers, and the rise because of their differences on the artistic and cultural expressions of different, and even the formation of the various arts precinct. In order to film art integrated voice, image and body movement, presented at the time of the current moving image, to the above description of the story. Different types of art is "the desire of the induced mover", which provides clear instructions and guidance In order to man the desire for meaning. The meaning of desire is the driving force of development of art in different fields to cross-border basic driving force. Story has entered into a description of the classification of the appearance of language, its basic features is metaphorical. Cross-disciplinary domain of the past will pin their hopes on the concepts and logical reasoning and arguments permit. Today, the language of metaphor for understanding the nature, making metaphor and narrative clues as cross-domain, and in the humanities, social sciences, natural sciences and even among. The reason why life events, actions and circumstances can be constructed to the story, because there I am with the interaction between multiple otherness, its impetus came from one continuous extrapolation, and extrapolation of each other. And diversity of his stories were always the people the story, and always coming to the multivariate description of those who hear him. Through stories, we witness In order to the meaning of life, but always to witness the way metaphor and description of each story to each other through mutual enrichment. Description of the future, after all, the story, no matter real or imagined, there is established based on the relationship regardless of which I was with him who have the freedom in the relationship, a relationship in freedom. It is also across the world who can not break the fundamental driving force and field-based. This paper assumes that there is an undetermined dynamic energy for meaningfulness in human desire, which develops and transcends any particular realization. This is the original energy by which human beings could attain transcendence by way of immanence, which is not an idealist process, but rather originated from a body-based desire that develops upwards and fuller to integrate the mental and the spiritual. Representability, first non-linguistic and then linguistic, is the access to meaning for our desire that takes body as its mode of existence. Through different forms of representation, such as sounds, pictures and gestures ... etc., the project of meaning is specified. The movement of body in intelligible forms is the common origin of music, dancing and performative arts. Cultural difference and artistic boundaries are based upon differences in the nature and rule of these intelligible forms. The art of filming, which synthesizes image, music and body movement in presenting images moving in time so as to tell stories of various kinds. All forms of art are "inducers of desire" by articulating, determining and guiding our desire for meaning. This dynamic development of our desire for meaning is the common basic energy by which we can cross the borders of different arts. Story-telling presupposes linguistic representation accessible to our meaning dynamism. In the past, concepts and logical reasoning and argumentation were taken to be the hope for interdisciplinary research. But now, with the better understanding we have of the metaphoric nature of language, metaphors and narratives are taken to be the clue for a cross-bordering effort in different sciences, human , social and natural. If there are events, actions and plots in human existence to be constructed as stories, it is because there is always interaction with multiple others, the dynamism of it consisting in our incessant act of strangification and mutual strangification. Stories are always stories about one self with multiple others and told to multiple others. By telling stories, we witness a particular way of meaningful life, always metaphorically interpreted. We achieve mutual enrichment by telling stories to each other. The ultimate foundation of cross-bordering in arts and scientific disciplines consists in the ontology of dynamic relation, in which there is relatedness in freedom and freedom in being related, and this is the ground on which all our life stories, both real and imaginative, are based

For Thomas Aquinas, the creator of natural law is a personal, substantial, and relational God. For Laozi, it is an impersonal, non-substantial, self-manifesting dao. There are similarities, and this article will consider several of them. For Thomas, the act of creation comes from God, and for Laozi the giving birth of the universe is from the dao’s unconditional generosity. Thus it is possible to compare the way in which the world-originating generosity of God generates the moral law and the way in which the self-manifesting dao generates the moral law. In Thomas’s view the natural law is the rational participation of the human being in God’s eternal law. Laozi’s heavenly dao governs all things in the universe, and for this reason human beings and their techniques should comply with dao. Thomas emphasizes human freedom of will and the responsibility to pursue what is good and to avoid what is evil. Laozi emphasizes the objectivity of heavenly dao without any reference to human freedom of will or individual responsibility. With religious Daoism there develops the idea of collective responsibility and the divinization of dao, a point that invites further comparative study of Thomism and Daoism

In this paper, comparative philosophy from the point of view, accusing both the freedom of human existence is related to: human freedom is the freedom in the relationship, human relationship is the relationship in freedom. Today, however, are in a rapidly changing technology and globalization are shaping the technology products and among the diverse network of his freedom and development of their relationship. For me, if not free then there is no leisure at all, even the Bliss half a day, lazy nothing, if not the hearts of freedom, can not be relaxed. This paper attempts to analyze the relationship between work and leisure, beyond the ancient Greek society and the modern discipline of social work and leisure are assumed binary opposition, and inquire for a more balanced point of view, to redefine humanity. I will be free, easy to create with pleasure and delight as the four leisure in the state of existence. Accordingly, we will discuss today are due to inhibition of the free course of commercialization and mechanization brought leisure life crisis. This will re-interpretation of Taoism into the spirit of art and technology in the Road and Freedom, by Taoist philosophy, some ideas to inspire today's humans, how the dynamic relationship among the ontology freedom to think and inquire, and practice the art of life through to achieve free life. From my philosophy of contrast, I understand human being today as both free and related, in the networks of multiple others and technical objects developed by science / technology and the process of globalization. For me, without freedom there is no leisure. By the mediation of technical objects today, human desire tends to develop in various networks of multiple others in order to gain its own freedom. This paper will analyse the relation between work and leisure, attempting to go beyond the presupposed dichotomy of work / leisure in both modern " disciplined society "and ancient Greek society, and to look for a more balanced view of their relation in redefining the nature of human being. This understanding will allow us to proceed to characterize the state of being in leisure as freedom, being-at-ease , creativity and joyfulness. An attempt will be made ​​to characterize the crisis of today's leisure life in reference to its commercialization and mechanicalization. Also, we will try to obtain some inspirations from Daoist philosophy as to the idea of freedom in the dynamic ontology of relationship with the Daoist art of life-praxis

Shows that value system is a desirable mode of behavior or the existence of the state, according to their relative needs of the sequences, some lasting organization. This so-called desirable patterns of behavior or the existence of the state, should bear some yet to be achieved, and wish to pursue and to achieve the ideal state. Accordingly, the value system can be divided into two aspects: First, the value of the ideal surface, because the total value includes the "ought" of the ingredients, so in traditional Chinese culture and contemporary changes in value systems are ideal and should be However, the side, you can use philosophy and humanities research methods to be presented. Second, the value of face cards in fact, the performance of personal value system is also pursuing the target of real natural state, have to use empirical methods to be presented. Value system of traditional Chinese culture to the Republic since the change, I can not go back the way empirical research, only the literature of interpretation and historical reconstructions were; the mainland since 1949 for the value system, due to limited conditions , I can not discourse, expect more than Zhumo mainland scholars. For the value system in Taiwan, there are many empirical results can be presented in this article

Airuijiena is a medieval philosophy in the ninth century AD, the rise of a peak, it is the essence of mystical experience with God or with God, God included two adults and people of God into history. This article focuses on the Gospel of John describes Airuijiena Introduction sermons, also known as "Eagle Spirit Music," which contains the secret Qisi think, to be explored, but also involves its philosophy, theology and intellectual history of some of the relevant problem. This article will first discuss the Airuijiena inherited traditions, such as the Irish spirit, Seven Arts in humanities education, Augustine Xing Greek Fathers, etc., and in "On the distinction between natural" will include them in a large integrated system. His "Gospel of St. John preaching preamble", or "Eagle Spirit Music," is a delicate little synthesis, which contains a wealth of secret Qisi want. This article will focus on St. John that he admired the mystical soul, show the people must continue to run away, until all finite things out, into the infinite God. This is a "self out of the" meaning of "extrapolation" of the most extreme, the most profound example. Then this paper to discuss Airuijiena by Zhu Zhong Jing's knowledge of God, to God and experience God together with their philosophical significance, particularly to understand the basis of the theory of divine light and darkness, which indicates not only the Word is the light itself, and all things even one grain of sand stone, they are the beacon. However, their theory of the divine darkness, God is also revealed that he is the ultimate person. In short, Airuijiena extrapolation of ideas and filled with the spirit of comparison, the system's deep and majestic, worthy I inspired. In the development of mediaeval philosophy, Johannes Scotus Eriugena stood like a "lofty rock in the midst of a plain", as Copleston puts it. His mysticism emphasized the union of God and Man in the double process of incarnation and deification. This paper will focus on his mysticism and its philosophical and historical implications in his Homily on the Prologue to the Gospel of St. John, also know as Vox Spiritualis Aquilae. We will discuss, first of all, what Eriugena had received from his Irish tradition, Neo-Platonism as interpreted by Greek fathers and St. Augustine and how he synthesized them into his Periphyseon. His Homily, as a marvelous work of synthesis in miniature, is very rich of mystic insights. We'll focus fist on his understanding of St. John's speculative mind, as a mind always going beyond itself that finally reaches the divine and thereby becomes deified in order to know God in himself. For me this is an extreme case of strangification. Then we will proceed to discuss Eriugena's mystic and philosophical concept of gnosis and theosis, and also his understanding of Logos as Light and that all things, even so tiny and low, are lights too. By contrast, his notion of Darkness of God leads us to the concept of God as totally Other , or the Ultimate Other. In sum, Eriugena's system of mystical philosophy is always deep and magnanimous, enough to inspire more generations to come

This leaves commemorate the death of Mr. Lai drunk for one week of the year, the first highlight of Mr. Yip Lai drunk morality to moral life as a call for the worlds and inviting, rather than imposing a thing, and thus analysis this point in its philosophical basis. Lai drunk leaves care and moral life, and care management of prospects, and that "preaching Management" and the "reasonableness" distinction, and in this perspective, the exploration provision of rational structure, driving force and hope, respectively, in The so-called form of science, experience in the form of scientific, interpretive discipline, analytical philosophy, contemplative philosophy諸level, there are in-depth research and published works, has always wanted to run through from the rational to believe, from the philosophical to the neural science of the road, play its intellectual generosity, to grand philosophical thinking索, to clarify the integrity of the Catholic University of psychiatric treatment, and from science, culture and faith development, pointing In order rational hope. This paper in memory of Prof. Jean Ladrière in the first anniversary of his passing away attempts to feature first his notion of moral life as "an invitation to perfection rather than imposing obligation on others," by referring to his philosophical analysis of moral life. Jean Ladrière concerned himself not only with moral life, but also with human reason and its hope. He made the distinction between reasonableness and rationality, based on which he explored the structure, dynamism and hope of human reason. He worked on the philosophical structure and dynamism of formal sciences, natural-formal sciences, hermeneutic disciplines, analytical philosophy and speculative philosophy as expressions of human reason. He penetrated the energetic development of spirit from science to faith, from philosophy to theology, showing thereby an admirable intellectual generosity and comprehensive power of philosophizing to exemplify the integral function of reason claimed by him as the "eschaton" of Catholic university and to explore the hope of reason through the development of science, culture and faith