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21. Proceedings of the XXII World Congress of Philosophy: Volume > 17
Yizhou Miao 事物本质的新认识
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Essence is an interesting and deep concept of the ontology. This paper argues that the essence of object is composed of three connected and different parts. The first is the feature of noumenon contained in the object, such as the mathematical content of the quality and structure of object. By revealing the content, man is able to know some fundamental features of object, and then easily find the orient of the object in the physical world. The second is the inner nature of object, especially the cardinal nature. It, keeping with the traditional cognition, indicates that thought probes deeply into the inner nature of object, and then knows allkinds of mechanisms and functions. The third refers to the relationship between one thing and another. By comprehending the relationship on macro‐ and whole stand, man can recognize the core mechanism of things. Based on above processes, metaphysically the whole knowledge on the essence of object has been finished. In addition the dialectical relations between universality and individuality, absolute idea and relativity are in need of comprehending in practice referring to the essence of things.
22. Proceedings of the XXII World Congress of Philosophy: Volume > 17
Li Zhi Ontological Ground of Fetish of Money
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Today, money takes an important role in our life, which is accompanied by a special mental phenomenon, i.e., fetish of money. Generally, this phenomenon occurs in modern society characterized by the money economy system. And this paper tries to give a systematic argument of fetish of money in order to uncover the ontological ground of it. It will be clarified in three parts. First, the reason why money and fetish of money are historically inevitable in history will be listed out and analyzed, through the discussion about the separation of individuality from sociality. Second, the ontological ground of fetish of money will be demonstratedbased on the argument of individual freedom in the way which history is considered identical with logic. This part will involve the analyses of the relationship between money and positive individual freedom, of the relationship between fetish of money and abstract individual freedom, and of mysteriousness of money and religiousness of fetish of money. Finally, there is an attempt to answer the question whether it is possible to overcome fetish of money.
23. Proceedings of the XXII World Congress of Philosophy: Volume > 19
DongKai Li 现象学不是正统的哲学
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From the very beginning of philosophy, people know the reality, the onto is hided in the phenomena, philosophy’s task is to find out the essence, the reality hided in the phenomena. At the time about early 20th century, there came out a kind of philosophy, called Phenomenology, ever developed ardently during last century for several decades, even now, it is still there, continue split philosophy, bring confusion to philosophy. Philosophy was produced by study the essence of object, especially the onto of everything, but in Phenomenology, there is no essence or the onto hided in the nature, it regard the phenomena as the study object, it deny the onto exists. The onto is the target object of philosophy over the past 2000 more years, but the phenomenology deny the onto, then, how could the phenomenology still regard itself as “philosophy”? Obviously, the phenomenology is not philosophy. Of course, the onto is there, longlive with the nature, the sun, the space. To get to know the onto, is the long live study for human. So, the phenomenology is wrong, at least wrong in the regard of the philosophy. Because ofphenomenology’s ridiculous study object and theme, it produced various kinds of ridiculous answer and explain, by its main study such as Edmund Husserl, Martin Heidegger, Jean Paul Sartre, Albert Camus, and latter, The structuralism, post structuralism and post modernism etc. Finally, philosophy was split, falling apart in everything, it seemed any kind thing or phenomena could produce a kind of philosophy, what more ridiculous is any kind of phenomena ever expected to explain the nature the world the space by its several points of view about itself. This make philosophy look like garbage, loss the glory it ever had. Now, it is high time to say that the phenomenology, since it deny the essence and the onto in the nature, is not philosophy, it shall not be called as philosophy. Philosophy’starget object is the onto, which is the root basis of everything, the root theory in the space.
24. Proceedings of the XXII World Congress of Philosophy: Volume > 2
Shaoyu Zhang 明确哲学的研究对象
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What is philosophy ,what is the natrue and the task of philosophy and what is the function of philosophy? These basic knowledge of philosophy is the topic which is always argued and confered by the field of philosophy. After researching Metaphysics, the author think that Aristotle had already answered these questions. Philosophy is a knowledge which regards bing and its interdependence as obiect, regards the reason and nature as its target ,and why practice as its purpose. The nature of philosophy is wisdom. The task of philosophy is that the knowlege which is about four reasons and three primal thing and principle is aquired.Philosophy has three functions: First, philosophy provide basic frame and demonstration method for knowledge and science. Second, philosophy put the common sense thinking into logic thinking. Third, philosophy provide choices for people practice.
25. Proceedings of the XXII World Congress of Philosophy: Volume > 2
Xia Jingqing Laozi Philosophy Dialectical Thought and Its Modern Significance
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1, this article chooses three famous sayings, discusses the laozi philosophy the dialectical thought and its modern significance. And the suggestion, the philosophy needs to make the contribution for the world peace 2, the atomic bomb and the violence, threaten humanity's life, is this century characteristic. The science is developed, the humanity has not obtained the perfect happiness, on the contrary actually is the threat which the world trend perishes. Take this fact as the example, has proven the Laozi "为学日益,为道日 损." Dialectical thought. 3, "民不畏死,奈何以死惧之" Laozi speech, its meaning is, regarding the death, feared with did not fear, is relative, may transform. Resolves the contradiction with the military force, died threatens others, if others do not fear death, you do not have themeans. Explained person's will, it cannot use the military force to conquer. Must solve the various countries dispute, is impossible with the military force. 4, the Laozi thought what the world is weakest is the water, it may have the flood tremendous strength, is because has an invariable intention. Always unceasingly flows, achieved the horizontal position, or the condition is tranquil, only then stops. But the humanity similarly has one forever invariable intention, is requests the equality, request peace. Therefore people's intention, is the invincible tremendous strength. This is a truth.
26. Proceedings of the XXII World Congress of Philosophy: Volume > 2
Li Peihua, Jin Miaozi 孔子为什么叹息?老子为什么隐居?迦牟尼为什么放弃王位?
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1, Kong Zi and Laozi believed that a philosophy, the thing transformation, under certain must the condition, can complete. If does not have this kind of condition, you insist to do, is impossible to succeed. They thought that the human society the highest ideal is: Everybody can be the social work selflessly, has the common rich life. But must be, society's productive forces may meet all person's need, moreover also has unnecessary. But, Kong Zi's society, the productive forces is very low, therefore Kong Zi sighs, he has the ideal, but is unable to achieve. laozi believed that broad ideal, if does not meet the time requirement, is unable to achieve. Therefore lives in seclusion. 2, the sakya-muni spirit, is higher than Kong Zi and Laozi. It saw that lives of the people in sea of bitterness. It wants the universal salvation people, is separated from sea of bitterness, arrives at the happy other shore. Therefore, it gives up king's life, enters sea of bitterness, with the misery common people, lives together, struggles together.
27. Proceedings of the XXII World Congress of Philosophy: Volume > 21
Xia Jingqing 老子哲学的辩证思想及其现代意义 (献给当代世界的几句老子名言)
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1. This article chooses several LAOZI famous sayings, discusses the LAOZI philosophy the dialectical thought and its modern significance. And proposed that the philosophy should make the contribution for the world peace. 2. The atomic bomb and the violence, threaten humanity's life, is this century characteristic. The science is developed, the humanity has not obtained the perfect happiness, on the contrary is actually the threat which the world trend perishes. Take this fact as the example, has proven LAOZI “:为学日益,为道日损” dialectical thought. 3. LAOZI said: “民不畏死,奈何以死惧之”. Its meaning is, regarding the death, feared that with did not fear, is relative, may transform. Resolves the contradiction with the military force, died the threat people, if the people did not fear death, you did not have the means. Explained that person's will, it cannot use the military force to conquer. Relieves various countries' dispute, with the military force is impossible. 4. LAOZI said: Why the world weakest water, can it have the flood tremendous strength? Is because has an invariable will. Always flows unceasingly, achieves thebalanced position, or the condition is tranquil, only then stops. But the humanity has one kind of forever invariable will similarly, is requests the equality, request peace. Therefore people's will, is the invincible tremendous strength. This is an eternal truth.
28. Proceedings of the XXII World Congress of Philosophy: Volume > 22
Abraham Zhang 真气经济学
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The peper rethinks the demands in various economic branches: market, macro control, institution, innovation, investment, monetary, anti corruption, demand inward and outward, etc., just for return to the Truetone that meets all the economic demands. What is the Truetone? <Holy Bible> says: “God is Spirit.” The spirit of Hebraic is ruagh that means the Truetone in Tao, so God is the Truetone in Chinese Taoists. All complex economies can be simplified as the two: one is thesustainable economy in the Truetone, another is the unsustainable bubble in the conceittone. The Truetone, Truespring, and Trueword, is the Triplehelix impossible to be isolated, so the Truetone is the Triplehelix. The belief in the Truetone clears out the conceittone that blocks the free transactions and causes corruption in economy. Any economy has its own advantage with its Truetone. The paper trys to allow all economies to return to their own genuine believes toreceive full graces in the Truetone, and also Chinese government to get genuine economic policies to avoid the big crisis with the conceittone ahead.
29. Proceedings of the XXII World Congress of Philosophy: Volume > 22
ShanKan He 文化•创新文化•自主创新
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Innovation is the nature of culture. There is no culture without innovation. Firstly, culture is the center of society, is the motive, condition and result of socialdevelopment. Culture plays a leading role in social development. Social innovation should show by culture, therefore, culture innovation is an important part of social innovation. Secondly, Innovation is law of culture development. Thirdly, the foundation of culture innovation is innovation of people’s life model, behavior model and thinking model. Innovation culture which shows the nature of culture is the most active part of culture. Innovation culture is a kind of innovation spirit, a kind of innovation ideology and a kind of humane environment. Innovation culture plays an important role in science & technology innovation on selves. Innovation culture which consist of idea culture and system culture provides inside and outside power for creation activities. In order to promote culture innovation, we must hold the direction of advanced culture, in view of human-oriented and develop innovation education.
30. Proceedings of the XXII World Congress of Philosophy: Volume > 29
Fabian Heubel 傅柯(福柯)與當代漢語哲學: 跨文化修養哲學的方法論反思
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From the daily life, how to get the access to philosophy, what is the approaches to philosophy? Regarding the big topics /big affair in the world, are they related to the philosophy? What and how shall the philosophy do? About some concept, word, have we already fully confirmed their meaning? What shall the philosophy do to make their meaning clear and confirmed? Refers to the philosophy itself, have we already confirmed its study objects? What is Philosophy? What is the main study object for the philosophy? It is the pity that till now, for the whole world philosophy field, the main study objects for the philosophy have not been confirmed. There are various kinds of answer; this means philosophy, from the past one hundred years, till now, has not work out the state of downturn and confusion. Since the philosophy itself is not clear , then no wonder from the late of 19 century to now, philosophy seems did lifting achievement for the human being , for the civilization, for the progress, its glory looks gray , compared with Science, which is in fact born by philosophy although. So, before the philosophy could work well for the civilization, firstly, we should make the philosophy clear, confirm the main object of philosophy, target the correct object for philosophy! Only after this first work, we could expect philosophy do well on its tasks and function. For my this paper, its essential point is to present an answer for the target object belongs to the philosophy. Through demonstrate as per scientific logic and philosophy’s whole history, this answer, namely, the only target object belongs to philosophy is the Ontology and Cognition. Let philosophy go back to its correct place, its correct way. Then, it could move ahead. Only after we get new progress on the study of Ontology and Cognition, and with the help of this new achievement of Ontology and Cognition, we can get progress on the study of the fields related to the human being and progress of civilization. As far as what is the Ontology and Cognition, which kind new achievement of Ontology and Cognition we could expect, that is the next step.
31. Proceedings of the XXII World Congress of Philosophy: Volume > 3
DongKai Li 自由的自然受限是道 德和法律的伦理基础
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As per my new ontology and cognition theory, in my this paper, I demonstrate theory about Moral and Law, point out, the naturally limited freedom is the basis of moral and law. Following is my new ontology and cognition: New ontology: The onto is the uniform contradiction being. The essence of people: The uniformcontrast body within people’s body, is “ego and nonego”. New Cognition: Cognition course moves by the force from the contrast between the Ego and Nonego within an exist being live body. Above ontology and cognition is the theory basis of my this paper.
32. Proceedings of the XXII World Congress of Philosophy: Volume > 3
Jian Wang, Dong Ming Cao 现代技术伦理规约的困境及其消解
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With the rapid development of modern technology, people has stepped into an risky era. Ethical stipulation is the important means to reduce the risks. But in reality, ethical stipulation of technology always face some kind of dilemma which mainly come from two aspects: one is that when we try to regulate the subject oftechnology, we find that it always difficult to distinguish the responsibilities. The other aspect is that when we try to limit the result of technology, we often have to give up because of lacking feasibility, which means we sink into the famous “Collingridge dilemma”. Are we able to get out of the dilemma? What should we doif we want to got out of it? First, in the modern technological system, individual’s action is taken over by group’s action according to the technological criterion. Any part of the modern technology need multiple subjects finish his job during the course. Therefore a new form of responsibility named group responsibility has been formed. Like Johnas said, in this ethics, ‘I’ will be replaced by ‘we’ and decision will be the business of a group. So it is difficult for us to find out that “I” from “us” once the technological risks happened. We lost the object of ethical stipulation as the result of no convinced standard and principals of prescribing the group responsibility. Second, when we try to stimulate some certain results of technology, we find we lack not only the wisdom of precisely judging or assessingtechnology itself, but also the ability of correcting the bad results if it has. Here again do we fall into the dilemma. This make it difficult for us to stipulate technology with ethic. From above discussion we can see, the stipulation, no matter from the aspect of technological responsibility or from aspect of the application of technology, has been sure to meet the dilemma. If the conflicts between a hypothesis and experiment cannot be eliminated, we have to rethink the theoryand come back again to technology itself and pursue the essence of technology again. Technology is a process from inventing, designing to forming material technological products; is a process from invisible technology to visible technology; is a process potential technology to real-life technology or intellective technology to reallife technology. Technology exists in process. The essential and innate characteristic is it’s process and dynamics. The transition oftechnological form involves many factors of economic, social, historical, constitutional and cultural. Technological creation of intellectual form is the duty of inventor or technologist. And it is entrepreneur’s job to use the technology or invention, and make them in large quantity, apply them in reality or get economic or other profit. Although there need be interaction, understanding, cooperation, support, coordination among scientist, technologist and enterpriser, they have different responsibility and delimitation. Technology exists in process, no doubt, so does modern technology. This decides that the ethical stipulation of modern technology should be a process stipulation . The essence of modern technological is not only the limitation of subject of technology either not only controlthe object of technology. It is the ethical stipulation in the unity of subject and object of technological dynamic process. This is basic point of understanding ethical stipulation of modern technology. Responsibility ethics consider that the group responsibility as the premise of technological stipulation .It noticed the static structure of modern technological system, but neglect the dynamic linkage between factors. And it only analysed the special construction, neglected the evolution of system of technological responsibility and the inter relationship between space dimension and time dimension. If we unfold the group responsibility along with the process of technology, we will see the different responsibility belong to different subject in different stage of the process. We can also see that different actors obey different norm or criteria according to their task. In this case, we can distinct the distribution of the group responsibility. Collingridge fixed the effective control on the two points of “before ”and ”after” the process of the technological action, namely, the stipulation for the staring point and stipulation of terminal point. But the whole process was neglected. According to the point of view of process stipulation .it is not the sudden occurrence for technology from “nothing ”to “having”. There are time and space during the process. From middle experiment to industrial experiment, the most characters of the result of technology will havebeen shown gradually, so will the social results. So we can give the small quantity an ethical evaluation and ethical choice which is possible and feasible. Over all, if we confirm the ethical stipulation of modern technology is a process regulation, we can delimitate the responsibility of the subjects of technology and also settle the prestipulation of the application of technology. At the end, we can eliminate the dilemma of ethical regulation of modern technology.
33. Proceedings of the XXII World Congress of Philosophy: Volume > 30
Jisheng Bi 论黑格尔“本质性或反思规定”的形而上学实质
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Hegel "Science of Logic essential theory "Thereunto” essential” Adv of Excoriate target "Sham essential”, with matter together method Identity, so serves as concact” sham Essential” The "Reflection" "Ground”, ” Contradiction” as well as its ” Identity", "Difference” etc. Also Necessarily false doubtless, currently fad make believe becomes reality of viewpoint, by the root perversion speculative philosophy, must be corrected.
34. Proceedings of the XXII World Congress of Philosophy: Volume > 30
Jisheng Bi 黑格尔《逻辑学〈本质论〉》 中范畴过渡之谜
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Hegel oneself indicate “essential theory " Thereunto category transition, large orientation yes as best as one can in accord with cognize course process of, to this aspect ought earnest comprehend, but history with logicality improbable Absolute coherent, More Plus For the sake of fabricate institutions of demand, additionally have to pray in aid of imaginary, To this aspect ought to appropriate comment critically, though never be able to use dot supplant bodily general denial.
35. Proceedings of the XXII World Congress of Philosophy: Volume > 34
DongKai Li 黑格尔认识论和本体论的根本错 误以及我的新的本体论和认识论
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Almost all think Hegel’s Ontology and Cognition is wrong. Yeah, his is wrong. But, what mistake? What mistake is the essential one? How to demonstrate Hegel’s this essential mistake in his great Ontology and Cognition system? This section is Ontology. But, Ontology can not be there without the Cognition. Hegel’s great achievement in philosophy history is his Cognition. While, His main mistake is also in his Cognition, and, his that mistake in Cognition is at the basis of hisOntology, his wrong Ontology. So, before point out Hegel’s mistake in Ontology, we must take out his Cognition, point out his that essential mistake in his Cognition. By law of contradiction, Hegel ever study the Cognition, demonstrated that the Cognition course moves by the force of contradiction from the contrast between the object and knowledge. This was really a great achievement and big progress on the development of Cognition, clear up Kant’s confusion in Kant’sstudy of Cognition. But, now, I ask, is that contradiction from the contrast between the object and knowledge the force to move the Cognition course? Pls be kindly noted, this is the place where Hegel’s essential mistake in Cognition rooted. Pls your attention, how does the contrast between the object and knowledge produce a kind of contradiction force, while the object is external exist, the knowledge is another exist? By law of contradiction, only when a pair of contrast exist in a samebody, that contrast could produce the force. the object and the knowledge, obviously are not in a same being body, so, even though there is the contrast between the object and knowledge, that contrast can not produce the force to more the Cognition. For example, the tree is there as a kind of exist being, the knowledge about the tree is there also as a kind of exist being, or, this knowledge about the tree could be regarded as that in people’s mind, in book. Of course, betweenthe tree and the knowledge about that tree there is the contrast, pls be kindly asked, does this contrast produce the force to move your Cognition about the tree? Can you get? Can you feel that force? of course, the answer is NO. So, the force to move the Cognition course is not from the contrast between the object and knowledge! This is Hegel’s essential mistake in Cognition. So, the force moves the Cognition course must come from one same exist being body, in which a pair of contrast exist. In my this Paper, besides point out above mentioned Hegel’s mistake in Cognition, I already present the pair of contrast, existing in one same exist being body, to produce the force to move the Cognition. The contrast to produce the force is demonstrated out by following steps: Firstly, find out Hegel’s mistake in Ontology, because, his wrong Cognition is on basis of his Ontology. Secondly, demonstrate what is the Ontology. I demonstrated successfully that theuniform contradiction body is just the noumenon, the ONTO, which is the root for everything. Then, people, as a kind of external exist, exist also as per the law of uniform contradiction, is a kind of specific uniform contradiction body, in which, a pair of contrast exist, produce the force to control people’s exist, move. Then, I study this uniform contrast in people’s body, finally, I found out this uniform contrast body within people’s body, it is ego and nonego. Ego, refers to the people’s live body, include the body and the instinct, the desire in mind, etc. Nonego, refers to the Idea in people’s mind, the idea reflects the external exist being. For one person, one live body, the Ego and Nonego is a kind of contrast, producing the force to make this live body move. Cognition is a kind of movement of human, so, Cognition course moves by the force from the contrast between the Ego and Nonego within an exist being live body. Following is the Cognition move course way: “EGO”+“Nonego” →→ Force to move (N times) → → Feeling (N times) → → Idea (N numbers)+ thinking (N times) →→ Knowledge (N numbers) ≈ Object →→=Object
36. Proceedings of the XXII World Congress of Philosophy: Volume > 36
Yan Yin 论个体自我认同危机
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Self-identity of Individual-subject is evaluative knowledge and factive confirmation on basic of an evaluative knowledge on “who am I”. Crisis of Self-identity of Individual-subject is a extremely stern reality which Individual-subject is confronted with in modern sociality. The paper researches the essence of self-identity of individual-subject, and analyzes the characteristics and reasons of crisis of self-identity of individual-subject from the point of view of theory of evaluation. The paper hold that crisis of self-identity of individual-subject is a difficult position of self-evaluation of individual-subject in modern sociality, and arrives at conclusion that crisis of self-identity of individual-subject can be overcome and prevented by modeling positive self and building a reasonable mechanism of self-evaluation of individual-subject.
37. Proceedings of the XXII World Congress of Philosophy: Volume > 36
Ziyi Feng 全球化条件下的民族文化发展
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In view of previous discussions about national culture were limited in the framework of “traditional-modern”, this essay attempts to re-exam this framework in a wider field of “globalization-nationalization”, and treats the development of national culture under the condition of globalization. Since globalization has become an important background and inner essential factor, no matter maintenance, inheritance, accumulation or development of culture cannot be separated fromglobalization, the new frame of reference. Under the condition of globalization, development of culture has its own new characteristics and inner logic, so development of national culture has to be advanced on basis of following these points and law. If a developing country wants to advance the development of national culture, it has to raise cultural consciousness, adjust cultural mind, strengthen cultural transform, and push cultural conformity and innovation.
38. Proceedings of the XXII World Congress of Philosophy: Volume > 36
Yan Zhao On Transformation of Historical Forms of Globalization
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As an objective tendency in social development, globalization has experienced three different historical forms. They are globalization as communication survival purposes, globalization for capital expansion and globalization in amalgamation of cultures. The thesis point out that globalization does not equally mean capitalization. The capital expansion, however, is only one of the forms of globalization process. In the era of the new globalization, both the developed and the developing countries have to coordinate and make active and positive use of the favorite conditions as well as opportunities for further development. The developed and developing countries must learn to respect each other and open up more channels of communication to understand each other better in an effort to better serve their own interests and create a win-win situation despite of their different cultures and stages of development. This is the only way to bring about harmonious coexistence for peoples of various countries around the world.
39. Proceedings of the XXII World Congress of Philosophy: Volume > 37
DongKai Li 根据最新的本体论和认识论, 我们应该有怎样的教育理论
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As per my new theory in ontology and cognition, the theory of education could be demonstrated. My this paper is to demonstrate the theory of education as per my new ontology and cognition. Following is my new theory in ontology and cognition: New ontology: The Onto is the uniform contradiction being. The essence of people: The uniform contrast body within people’s body, is “ego and nonego. “New Cognition: Cognition course moves by the force from the contrast between the Ego and Nonego within an exist being live body. Following is the Cognition move course way : “EGO” + “Nonego”→→ Force to move (N times)→→ Feeling(N times)→→Idea (N numbers) + thinking (N times)→→Knowledge (N numbers) ≈ Object →→ = Object As per above new ontology and cognition, Theory ofeducation is demonstrated in my this paper.
40. Proceedings of the XXII World Congress of Philosophy: Volume > 37
Yong-ping Dou 数学教育整体思路导言
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This paper represents an introduction to whole approach of mathematics education and takes an example for wholeness principle by area. It is also an introduction to whole approach of education.