Rui Zhu

This paper is an investigation of the degree of incommensurability between Western scientific medicine and traditional Chinese medicine, focusing on the practice and theory of acupuncture. We describe the structure of traditional Chinese medicine, oriented around such concepts as yin, yang, qi, and xing, and discuss how the conceptual and explanatory differences between Western medicine and traditional Chinese medicine generate impediments to their comparison and evaluation. We argue that the linguistic, conceptual, ontological, and explanatory impediments can to a large extent be overcome, and conclude that the dramatic differences between Western and traditional Chinese medicine do not provide insurmountable barriers to rational evaluation of acupuncture. We conclude with a discussion of the intentional and emotional aspects of conceptual change

: Scholars have underestimated and misunderstood the distinction between Sōtō and Rinzai, the two major branches of Zen Buddhism, because they have either parroted the sectarian polemics of the schools themselves or, as in the case of prominent scholars Carl Bielefeldt and T. P. Kasulis, dismissed these polemics as deriving from institutional politics rather than substantive doctrinal or practical differences. Here it is attempted for the first time to understand the polemics of these two schools as reflecting a real disparity in concept and practice. The psychological concept of manas of the Yogācāra or "mind-only" school, a Buddhist philosophical tradition that is foundational to Mahāyāna Buddhist meditation practice and to Zen, is investigated.This concept is used to explicate the mental mechanics of meditation in order to appreciate the criticisms of classical Zen Masters directed against each other and thereby to understand important conceptual and practical differences between the two schools

In lieu of an abstract, here is a brief excerpt of the content:Journal of the History of Ideas 63.1 (2002) 1-17 [Access article in PDF] What if the Father Commits a Crime? Rui Zhu Apparently, Socrates and Confucius respond similarly to the question if a son should turn in his father in the case of the father's misdemeanor. When Euthyphro, flaring his pride of his moral impartiality, tells Socrates that he is on his way to report his father because he has thrown one of the household slaves into a ditch and left him bound there until he was dead, Socrates says, "Good Heaven! Certainly, Euthyphro, most men would not know how they could do this and be right. It is not the part of anyone to do this, but of one who is far advanced in wisdom." 1According to Socrates, only a man of high wisdom knows how to prosecute his father righteously, but Euthyphro does not appear to have this wisdom. When his interlocutor observes that an upright man in his state would bear witness against his father if he misappropriates a sheep, Confucius contradicts the interlocutor's understanding of uprightness by speaking in a matter-of-fact tone: "In my country the upright men are of quite another sort. A father will cover up for his son, and a son his father—which incidentally does involve a sort of up—rightness." 2Confucius stands on the same line with Socrates but seems the more radical of the two. Socrates does not directly refute Euthyphro and only suggests that he make sure he understands what he is doing before going any further. Socrates is not only typically Socratic—indirect and suggestive—but also sounds so reasonable that Euthyphro appears in contrast to be a reckless youth who harbors [End Page 1] only a faint understanding of morality. Confucius's response is more rigid, for he categorically dismisses an act of the Euthyphroian kind. He demands that father and son cover up for each other in the case of either one's guilt. Compared to Socrates, Confucius advocates the position that seems a little too strong and leaves no room for justice, while Socrates does not have that problem with justice. This is how we feel about Socrates and Confucius on our first impression. The prima facie observations that we make from the remarks of Socrates and Confucius seem both plain and unproblematic.By embedding these remarks into their respective social or philosophical cultures, this paper will show that our previous observations are not quite accurate. The apparent affinity of the Socratic and Confucian stances belies different underlying moral philosophies. We want to use their comments as bridges to explore the early Greek and Confucian ethics and show how different a picture we see after things are examined within their traditions.The issue of a possible father-son conflict may be treated as a case study of the early Greek (the Heroic era until the age of Socrates) and early Confucian (Confucius and Mencius) morals. There is a strong theme in the early Greek morals that allows, or sometimes demands, a son such as Euthyphro to prosecute his father for the sake of justice, because justice, instead of love (philein) or filial piety, is the governing principle in the early Greek ethics. Confucian ethics is founded on love (human-heartedness), which in turn is extended from the love between father and son. All moral principles including justice are derived from this extension of love. The mutual love of father and son then becomes the governing principle in the case of Confucianism. A Guilty Father: The Greek Motif The question, "What if the father commits a crime?" has a certain realistic aroma to a boy coming of age in the Hesiodic Greek world. That father has to be overcome by son before some relief from strife becomes possible is a familiar theme in Greek literature. In Hesiod's Theogony, Uranus (the sky) incurs hatred from all his newborn children since he hides them in their mother Gaia's womb and does not let them return to the light, for no reason...

In nontheistic moral traditions, there is a typical ethical conundrum concerning the relation between cosmic order and human agency. Within those traditions, it is generally recognized that the universe has its own order and history that are independent of human will. A moral discourse has to find space to accommodate human agency in the midst of the iron grid of cosmic law. Both Confucius and Aurelius use the concept of timeliness (kairos) to resolve the difficult issue. But their philosophies take on divergent paths. By studying their resolutions of the issue, we will be able to appreciate the distinctive nature of their nontheistic moral narratives

The recent rapid development of information technology, such as sensing technology, communications technology, and database, allows us to use simulation experiments for analyzing serious accidents caused by hazardous chemicals. Due to the toxicity and diffusion of hazardous chemicals, these accidents often lead to not only severe consequences and economic losses, but also traffic jams at the same time. Emergency evacuation after hazardous chemical accidents is an effective means to reduce the loss of life and property and to smoothly resume the transport network as soon as possible. This paper considers the dynamic changes of the hazardous chemicals’ concentration after their leakage and simulates the diffusion process. Based on the characteristics of emergency evacuation of hazardous chemical accidents, we build a mixed-integer programming model and design a heuristic algorithm using network optimization and diffusion simulation. We then verify the validity and feasibility of the algorithm using Jinan, China, as a computational example. In the end, we compare the results from different scenarios to explore the key factors affecting the effectiveness of the evacuation process.

Comparative philosophy, as a self-conscious form of intercultural studies, may imply either a general comparative gaze that happens to be directed at philosophy or a branch of philosophy, or doing philosophy, characterized by its comparative methodology or subject matter or both. Even though comparing philosophies and philosophizing through comparisons are inevitably entangled, the difference between the two is sufficiently strong so as to justify their separation here, not least for the sake of making what I believe an important theoretical point.Comparing philosophies of possibly incommensurable traditions, as both MacIntyre and Rorty have argued from their distinctive vantage points, can be, albeit tricky or...

Important objections are raised by Steven Burik in his comment on Rui Zhu's response to Rorty and MacIntyre. We will try to address them without proceeding in an eristic, point-by-point manner. In general, it seems that at least some of Burik's objections are based on his misreading of Zhu's response. Burik is not to blame, however. Zhu's response was short and many of the points made there were not sufficiently explained or developed. By way of his generous commentary Burik has provided us a much needed opportunity to offer some remedies.A key distinction in Zhu's response was its reference to comparative philosophy as a form of intercultural studies and as philosophy. The former compares philosophies and the...

By emphasizing that a political entity is a communal partnership, Aristotle implies that Plato’s city is not yet bona fide political. Due to his reluctance to draw a clear distinction between the private and public realms, Plato’s political theory tries to meet conflicting demands. By examining his solution to Plato’s paradox, we will be able to appreciate the peculiar relation between Aristotle’s political justice and justice per se, and the political significance of Aristotle’s distinction between the public and private realms

© 2015. American Geophysical Union. All Rights Reserved. We have carried out an archaeomagnetic study on a late Neolithic locality in Sichuan, southwestern China. We pull together various dating techniques, including radiocarbon analysis, optically stimulated luminescence dating, stratigraphic information as well as archaeological and archaeomagnetic estimations, to constrain the age of the studied samples. Rock magnetic results indicate thermally stable fine-grained magnetite or titanomagnetite as the dominant magnetic carriers. More than half of the specimens in the paleointensity experiment pass the selection criteria and are considered to record robust intensity values. The virtual axial dipole moments range from approximately ×10 22 Am 2 with an average of 5.9×10 22 Am 2, indicating that the geomagnetic intensity around 3000 before the Common Era is overall lower than the present field intensity of this area. The new results from Liujiazhai are generally consistent with the published data of similar age but deviate from the only available model of CALS10k.1b at certain time periods, making them important for future improvements of the model. Those data are significant for constraining the variation of geomagnetic field intensity between ~3100 and 2600 B.C.E. and improving the regional model of eastern Asia.

In this study, we have carried out paleointensity experiments on 918 specimens spanning the last ~7 kyr, including pottery fragments, baked clay and slag, collected from Shandong, Liaoning, Zhejiang and Hebei Provinces in China. Approximately half of the specimens yielded results that passed strict data selection criteria and give high-fidelity paleointensities. The virtual axial dipole moments of our sites range from ~2×1022 to ~13×1022 Am2. At ~2250 BCE our results suggest a paleointensity low of ~2×1022 Am2, which increases to a high of ~13×1022 Am2 by ~1300 BCE. This rapid six-fold change in the paleointensity may have important implications for the dynamics of core flow at this time. Our data from the last ~3 kyr are generally in good agreement with the ARCH3k.1 model, but deviate significantly at certain time periods from the CALS3k.4 and CALS10k.1b model, which is likely due to differences in the data used to constrain these models. At ages older than ~3 ka, where only the CALS10k.1b model is available for comparison, our data deviate significantly from the model. Combining our new results with the published data from China and Japan, we provide greatly improved constraints for the regional model of Eastern Asia. When comparing the variations of geomagnetic field in three global representative areas of Eastern Asia, the Middle East and Southern Europe, a common general trend of sinusoidal variations since ~8 ka is shown, likely dominated by the dipole component. However, significant disparities are revealed as well, which we attribute to non-dipolar components caused by movement of magnetic flux patches at the core-mantle boundary. © 2014 Elsevier B.V.