大道之行也－「滿洲國」大同時期王道思想及文化論述（1932-1934）

The introductory article to the special issue “Empire, Colonialism, and Famine in the Nineteenth and Twentieth Centuries” begins by pointing to some recent literature on famine theory, where stress has been made on responses of authorities to famine and on the political nature of modern famines. Literature on the connection between imperial policies, colonial rule, and famines is also briefly discussed. The Soviet Union is treated as an empire in the essay, and some of the literature on this question is also surveyed. The article then offers summaries of and highlights from essays in this volume that resulted from papers presented at two conferences on the theme “Empires and Famines in Comparative Historical Perspective,” held in 2016 in Toronto and in 2017 in Kyiv. These include papers on famine and food policies during World War II in occupied Ukraine and Moldova. Essays on famines in Soviet Ukraine, British-ruled Ireland, and British-ruled Bengal, India, are summarized as well as an essay on Raphaël Lemkin’s views on genocide and famine and an essay that looked at minorities in Mao’s China during the 1958-62 famine. The essay concludes with the observation that the investigation of imperial policies, colonial rule, and famine should be pursued further, especially in the case of the Soviet Union where this line of research is just beginning.

During my early introduction to architecture I found that I was motivated not only by matters pertaining to what architecture is, but also, to what it can do. Thus, the questions motivating this work derive from my education in architecture which, at their most rudimentary level, entail a deep fascination with the nature of space, and thus the problem of time. And, subsequently, a practical desire to understand the conditions that constituted experience, and thus perception, sensation and mind. My interest also developed from a general disposition towards others and world founded in principles of human equality and rights with respect to both freedom and responsibility. During my years practicing architecture, these questions as they were brought through the perspective of design continued to inspire me. At the same time, my interest in investigating these questions through theoretical and philosophical research persisted until my aspiration to engage in critical thought outpaced my desire to practice. Hence, a turn in career to work as an academic in the discipline of architecture and the area of architecture theory. This research may be perceived by some as situated outside the realm of architecture. However, this is not the case. My approach to architecture theory is not one that begins with a study of the object, or, for some, one might say the subject of architecture. That is, if the object is understood as the manifestation in thought, process or form of the building or built environment (real or conceived) itself; and if the subject is understood as the thought or idea emanating from the mind of the architect (as author). While there is much architecture theory advanced from this perspective lining my own bookshelves and utilized in my work as an educator. The concerns that have always called me towards thinking about architecture as the imagined and constructed world in which we live are those that query the very nature of concepts, notions, ideologies and intellectual constructions and beliefs upon which culture and society – architecture as both a cultural product and a social actor – are formed. This goes, as well, to the considerations that motivate my concern for people, not users or inhabitants as such, but as ontologically situated beings in the world. Accordingly, my work primarily deals with the content, history and effects of architecture as it relates to theories of space, time, the body, and cognition. Employing and developing theories and methods from disciplines including philosophy, cultural studies, literary theory, political, social and economic theory, cognitive psychology, and the neurosciences in the broadest sense. Admittedly, the nature of theoretical discourse has shown itself to be problematic over the past fifty-plus years; it has also proven to be transformative. Critical thinkers in the late 1960s developed a sustained critique of their philosophical predecessors – primarily in regard to Marx on one hand and Heidegger on the other – with a critique of social history and a displacement of metaphysics resulting in a repositioning of social and cultural discourse. Of course, the debate unfolded against the philosophical and aesthetic background of not only Marx and Heidegger, but also Nietzsche, Hegel and Freud on one hand, and Manet, Cézanne, Baudelaire and Mallarmé, Wagner and Debussy on the other. In architecture, the debate extended to Ruskin and Wölfflin, and to Wright and Corbusier, amongst others. This period, in itself, refers to an unprecedented artistic, scientific, economic, and technological mutation. Prevalent underpinnings remain identifiable, for instance an attack on the absolute nature of knowledge, which has brought about a fundamental rethinking of both the nature of consciousness, as well as a critique of science. As Foucault suggested, one of the great problems that arose in the 1950s was that of the political status of science and the ideological functions that it could serve. Another rebuke can be seen as the challenge to the primacy of truth as an adequation of subject to thing. This culminated in a radical critique of subjectivity resulting, some years later, in the so-called post-humanist-subject. In order to be rid of the subject itself, Foucault, in ‘Truth and Power’ (1977) argued that it was necessary to dispense with the essentialist subject both at the extremes and in-between the enlightenment’s humanist subject and its ideals of knowledge as self-constituting; as well as phenomenology’s fabrication of the subject as evolving through and embodying the course of history. Reflecting on this history, that post-war moment of theory, one cannot help but be struck by the complexity and the ambiguity of the adventure; qualities most evident in the fact that new spaces and new means of writing and drawing, of thinking and making emerged. Ideas that modified our understanding of both communication and the image, of both space and time. Discourses, when combined with a reflexivity within certain architectures and certain texts, rendered them somehow indefinitely open. In the 1960s, literary theory transformed thought on both sides of the Atlantic. For instance, Roland Barthes’s de-sanctioning of the biography-centric author, or the removal of authority from the author turned scriptor in ‘The Death of the Author’ (1967), or Julia Kristeva’s concept of intertextuality with ‘Word, Dialogue and Novel’ (1969). These works impacted our thinking on linguistic phenomena and the origin (or non-originality) of textual content and further, on the invention of new forms of writing and affective relations. Such theories informed and redirected thinking in architecture, for instance, Diana Agrest and Mario Gandelsonas’s work ‘Semiotics and Architecture: Ideological Consumption or Theoretical Work’ was published in the first issue of Oppositions, an architectural journal produced between 1973 and 1984 by the Institute for Architecture and Urban Studies in New York. With this, the influence of the French intellectual climate as well as the Italian discourse on semiotics was brought to the centre of Anglo-American discourse in architecture theory. The intellectual trajectory along which this history is traced and the terrain on which it now takes place will be recognisable to anyone familiar with the work of such thinkers as Henri Bergson, Louis Althusser, Gabriel Tarde, Walter Benjamin, Pierre Bourdieu, Michel Foucault, Jacques Derrida, Jacques Lacan, Jean-Francois Lyotard, and, of course, Félix Guattari, Gilles Deleuze, and Maurizio Lazzarato. The importance of the radically original works that emerged in the seventies and eighties cannot be overestimated, for instance: Foucault’s Discipline and Punish and his lectures at the Collège de France, The Birth of Biopolitics, and Deleuze and Guattari’s Capitalism and Schizophrenia volumes Anti-Oedipus and A Thousand Plateaus. These works, translated into English shortly after their original publication, were being read throughout many disciplines outside of philosophy including schools of architecture, and their influence can only be said to have increased. I share the above brief history so as to situate my work for those less familiar with the work of theory – whether architecture or otherwise – as this, too, is the intellectual trajectory and exploration along which my own work, as well as many of my contemporaries, travels. In my own work, the influence of the nineteenth/ twentieth-century French vitalist philosopher Henri Bergson – the great thinker of time and, as Walter Benjamin suggested, a seminal source to consult in considering the problem of experience – has quite profoundly informed my thinking and shaped its outcomes. Both with respect to time and space as well as body and brain, his influence is reflected in the title of this volume. That said, this is not a collection of chapters on Bergson’s philosophy. It is a collection on critical concepts I believe to be of importance for contemporary critique, delivered through topics that are relevant – at times directly and at others indirectly – to our current moment. This is a work of great commitment and it has sustained itself over time. It is my hope the reader finds some value in this as well.

This article deals with the text of an important commentary of Laozi in the early Tang Dynasty by Li Rong. We shall analyze the academic position of the commentary and discuss the epistemological and ontological understanding found in this double-negation school writing. We shall deal with three important issues: the Dao discourse (including double-negation discourse), the self-cultivation discourse, and the governing discourse. We will attempt to answer a number of important questions. First, what was the starting point for Li Rong's double negation thinking? Second, what is the ultimate meaning of double negation in Li Rong's work? Third, what does Li Rong mean by the concept of the ”void and ultimate origin” (虛極之理)? Fourth, how does Buddhist thinking influence Li Rong's double negation? Finally, how does the divine differ from and interact with the secular? The core thesis will dwell on the concept that the ideal and sacred order fuses with the practical and secular order by way of the thinking of double negation. The ideas of mind (心) and essence or nature (性) - acknowledged as the essence of Dao (道性) in Li Rong's commentary will also be important concerns in this paper. The paper will also touch upon some other important issues. First, it will explore the relationship between the Daoist School, Confucian School and Buddhism during the Han dynasty, Wei-Jin era and Sui-Tang era. Second, the hierarchy of the political and religious affairs will be expounded on. This will be followed by discussion on the body and the state, looking at whether the physical or mental should be emphasized, body formation in the state building process, and the Buddhist influenced interpretation of Laozi. The ”Laozi Commentary by Li Rong” reflects the political and religious situation at the time and conveys the internal essence of the political discourses of Daoism, the Confucian School, and Buddhism on the Daoist religion. Undoubtedly this writing itself is a part of the process of state formation or building and the result of the dominance of political power during the Tang dynasty.

The North East Asia, geographically belongs to the sub-system in the East Asia, has once created the ”East Asian Community” which consists of China and its surrounding countries, as referred to ”Chinese World Empire” in this article. It popularized the Confucius thinking in term of culture, Suzerain-vassal System in politics, and Tribute Trade System in economy. In short, it was a China-center traditional regional integration in East Asia and also a life community with common culture value. Passed downward through the modern history, Japan, under this common culture value, promoted actively the ”Asianism” as well as the ”Great East Asia Co-prosperity Sphere”, which was once popular in the North East Asia but abandoned in WWⅡ. Meanwhile, the existing Chinese ”Universalism” and ”Chinese World Empire” in the East Asia were suppressed by Western influence to East and were succeeded by Japan afterward. The ”Chinese World Empire” was contained by the U.S. in the postwar period and encountered the crisis of the civil war. For the hundred years, it was merely self-protected. Therefore, the theory and practice of traditional eastern ”East Asian Community” were all collapsed. After WWⅡ, following by the defeat of Japan, Japanese style ”Great East Asia Co-prosperity Sphere” was buried in the ash. The defeated Japan, learned the lesson and protected by the U.S. military, revived its economy and became the economic great power, and a technology great power because of reinvestment in RD it might be less attractive comparing to the Chinese-blood relations and interests of abundant resources and huge market. The ”Allying U.S. to restrain China” of Japan could be defeated by the ”Alienating Japan to engage China” of Korea. But for the purpose of national survival, the rivalry status between state and state is the last choice. The regional political and economical integration, such as ”East Asia Free Trade Area” or ”East Asian Community”, is not only the temporal phenomenon, rather the vision for co-existence and prosperity among the nations in the future. To lead by ”Japan as No. 1” or ”Peaceful rising China” in the regional integration towards ”East Asian Free Trade Area” or ”East Asian Community”, it will be defined by the result of duel between China and Japan for hegemony. Whoever winning the leadership in the East Asia would share with U.S. of its world leadership, arrange the international order, break the status quo, and reach the 2050 new era described by Goldman Sachs. The voice for ”East Asian Free Trade Area” or ”East Asian Community” has already been spoken loudly. The East Asian nations are also on the way to organize the ”Community”. Those nations are not bounded to the idea of boundary and have to learn to abandon ”Exclusive Sovereignty”. With gradual concession to the coming ”Asian” era and the agreement of peace, equality, consensus, they will push the regional integration in East Asia and build a life community of fellow feeling ”State of East Asia”. Let the power struggle among nations limit to the leadership of ”East Asian Free Trade Area” or ”East Asian Community”. That is the imminent issue for the intellectuals to work on with all effort.

Several of E.M. Forster’s novels take as their subj ect ‘The British Abroad’, presenting characters who struggle to experience a culture out side the confines of British social norms. A Passage to India , however, takes this concept yet further, as Forst er describes not only members of the British Raj in In dia, but members of Indian society under colonial rule. In his essay Discourse on Colonisation , Aime Cesaire finds that in a colonised nation, there will be ‘no human cont act, but relations in domination and submission.’ (Cesaire 177), and while the character s attempt to make human contact through the barriers of ruler/subject, coloniser/co lonised, the ghost of the ‘Colonial Other’ is continually present, ultimately proving s tronger than personal relationships. This essay examines the way in which this sense of ‘otherness’ informs the narrative of A Passage to India . It explores the effect that a concept of ‘Other’ has upon identity: as ‘British’ becomes ‘British in India/Im perialist’, and ‘Indian’ becomes ‘Colonised Indian/Subject’. Taking from Homi Bhabha, a concept of difference through resemblance can also be seen in Forster’s novel, as the charac ters struggle to reconcile the difference between the identity ‘Engl ish’ and the identity ‘Anglicised’. By applying post-colonial concepts of ‘otherness’ t o A Passage to India , the essay attempts to provide an insight into the complex web of human relationships described in this novel.

This study reports the result of a practical activity in Advanced Japanese Conversation Class. The activity consists of practicing abstract thinking ability at the same time as learning Japanese. Language acquisition starts from concrete concepts and evolves to a higher cognitive level. As well as language learning, to develop the ability of abstract thinking is very useful and can, of course, be applied in a variety of contexts. However, learning to engage in abstract thinking is much more difficult than learning concrete thinking. Although traditional language teaching tends to emphasize practicing grammar or sentence patterns of the target language, this practical activity (TAE Crossing) incorporates the practicing of enhancing the development of abstract thinking. This study used the ”crossing” method from TAE (Think At the Edge). ”Crossing” is a method used to develop a higher cognitive ability which deepens different elements and integrates them with each other. This study then analyzed the results from using TAE and not using TAE in conversation where the topic is comparing Japan to Taiwan. The following effects were observed when TAE was used: (1) conversation topics changed from a concrete level to a higher abstract level, (2) the conversation description changed from the surface to focusing on one particular point, and (3) the description became greater in detail.

Using macroeconomic variables in the prediction of stock market indices:A theoretical and empirical assessment within BRICS and selected developed economies

Imperialism loomed over the entire East Asia in the first half of the 20th century, with Japan being the major colonial empire in Asia Pacific. Soaking up all networks of its colonies, Imperial Japan established its predominant status and imposed stringent regulations on interflow among its colonies in the region, with Taiwan and Korea being no exception. In other words, strict colonial rule of the Japanese had severed mutual interaction and free flow of population between Taiwan and Korea. The seemingly active interchange of people within the Japanese empire was mainly ”the flow of administrators under colonial bureaucracy”. There was no direct transportation route between Taiwan and Korea. Apart from the few openings for overseas studies or industrial colonization offered by the imperial empire, there was no interflow of people among the colonies. Hence, one could hardly find Taiwanese in Colonial Korea or Koreans in Colonial Taiwan; and this situation persisted till the end of Japanese colonial rule.Nevertheless, beginning from the 1930s, a small number of Taiwanese were found pursuing medical studies at the Keijo Medical College, Heijo Medical College, Daikyu Medical College and Keijo Imperial University in Colonial Korea. Though these Taiwanese medical students were few, never more than a hundred, they were indeed rare and exceptional cases in the medical education system under the Japanese Colonial Government of Korea. These Taiwanese medical students were also the only group who had first-hand experience of life in Colonial Korea in that era.This research aims to explore why and how these Taiwanese chose to pursue medical studies in Colonial Korea. Depicting their life and experience in this foreign land also shed light on the encounter of Taiwanese in another East Asian colony during that time. In addition, by examining how these Taiwanese medical students got involved with Korea in the postwar era, we can catch a glimpse of how imperialism and colonialism penetrated and assumed control over and beyond the colonial era.

This essay discusses the changes of the Government-General's policies related to the establishment of the modern corporation law (近代公司法制), during early Japanese colonial rule in Taiwan. In traditional Taiwanese society, capital was raised mainly through joint-stock partnership (合股方式). After the opening of coastal ports to foreigners in the early 1860s, the merits of modern corporate organization (近代公司) were recognized by the local business sector through trading with the West. They therefore began to imitate the modern corporate system, (近代公司制度) and the term 'company' was used for their joint -stock commercial firms (合股商號). After Taiwan was ceded to Japan in 1895, businesspersons were quick to take up Japanese merchant law (商法), and started to adopt the term hui-sher or kai-sha (會社) for their firms. This represented their interest in and acceptance of the modern-company system. On the contrary, the government was less enthusiastic than the business circles in introducing the modern-company system. The Qing (Ch'ing was used in the abstract by Hung) Dynasty did not acknowledge the merits of the Western company system. The Japanese colonial government also placed little emphasis on introducing the modern corporate system, a situation contrary to the policies during Meiji Restoration in the Japan proper. The main difference between the modern-company system and the traditional joint-stock firms was that the functioning of the former required government legislation to protect the interests of the investors. In the early stages, the Japanese Government-General tended to manage Taiwanese enterprises through joint-stock partnership. Starting in 1909, an executive order on Taiwanese corporation 「臺灣合股令」was issued, and in 1912 Taiwanese enterprises were restricted to use the term 「會社」for their firms by the order of the Government-General. (府令). Nevertheless, 「臺灣合股令」, with its basis on joint-stock partnership, did not gain the approval of the Japanese central government, and in 1923 the legal reform in the colony made Japanese merchant law applicable in Taiwan. Thereafter, Taiwanese commercial organizations were governed by Japanese merchant law.

Japan poses a different kind of challenge than the United States or Russia for any Chinese analyst intent on charting a path for China’s rise as a great power. Putting aside strategic triangle logic and the struggle with hegemonism, the analyst must consider the impact of a state with regional leadership pretensions that also is critical to cooperation in neighboring areas. Given its changing economic and diplomatic standing, China in the 1980s faced Japan from an inferior position, in the 1990s it increasingly gained equality, and in the 2000s it rapidly grew more confident of its superior status. Strategic thinking paid attention to this shifting balance in bilateral relations as well as to the alterations in the overall great power balance and in the regional balance relevant to Japan’s prospects.

In the wake of the Napoleonic wars, British debates about colonial rule and, in particular, the treatment of subject peoples brought practical, financial and religious concerns together. As a means of addressing these problems, the British government despatched a series of travelling commissions to survey and reform the governance of its empire. British-based humanitarians and abolitionists drew on anxieties about the corrupting influence of empire on metropolitan society to press for commissions as vectors of imperial probity; their colonial counterparts harnessed the commissions' authority to inform and persuade a metropolitan audience of the need for specific colonial reforms. This article explores humanitarian attempts to influence colonial and imperial policy by considering the Commission of Eastern Inquiry, appointed in 1822 to investigate successively the Cape Colony, Mauritius and Ceylon. The Commission's history underscores links between networks of metropolitan and colonial humanitarians, and between anti-slavery activists and supporters of indigenous rights.

Objective To explore the influences of the teaching mode based on working process systematization on teaching results of geriatric nursing. Methods A totally of 209 students of 2013 higher vocational nursing major in four classes were selected and divided into the experimental group and the control group by simple random methods, among which the experimental group contains 103 students who were taught in teaching mode based on working process systematization while the control group contains 106 students who were taught in the traditional teaching mode. The new teaching mode′s design and development linked closely to working situations and tasks; adopt the teaching mode combining teaching, learning and practicing together aimed at the position requirements of old-age nursing service system at the core of the true clinic old-age nursing work-post-skills, which were based on nurse practice qualification. Students′ performance achievement between two groups after teaching were compared. The thinking ability of students was evaluated by judging thought scale, and the students′ evaluation of the new teaching method in the experimental group was accessed by a self-designed questionnaire based on working process systematization. Results After the implementation of teaching, there were significant differences between students in two groups in their performance in theory examination and practice examination based on statistics tests (P<0.05); after the intervention, there were statistically significance in the differences in students′ critical thinking ability between two groups by comparison in term of each aspect such as reasoning, agree on the assumptions, explanation, deduction, discoursing (t=7.452, 6.964, 10.220, 4.771, 4.765; P<0.05); the students in the experimental group made a positive evaluation on the teaching method based on working process systematization. Conclusions The teaching method based on working process systematization is available for the teaching of geriatric nursing in higher vocational institutions, and is helpful for students to master professional skills, cultivate their spirit of innovation, strengthen their team spirit, communication skills, critical thinking ability and other qualities. This new method is worth learning in the teaching of geriatric nursing course in higher vocational colleges. Key words: Working process systematization; Higher vocational education; Geriatric nursing; Nursing student

Contextualising and understanding is not a new issue in the humanities. On the contrary: they belong to the basic assumptions of their specific early modern way of dealing with the human world in academic discourses. They originated in the fundamental change in historical sense generation from the exemplary to the genetic mode at the end of the 18th and the beginning of the 19th century. They became essential for the academic disciplines of the humanities with their rational approach to the human world. This can easily be made possible by referring to the pregiven dominating way of doing history in pre-modern times. Here it was the exemplary way of making sense of the past which shaped historical thinking in most, if not all cultures for a very long time. It was exactly this logic of historical thinking against which the specifically modern one, the logic of genetic sense generation, was opposed. Exemplary thinking was interested in deriving general rules of human conduct from special cases of historical events. Historical experience was a great shelter of morality and political insight (historia magistra vitae). At the end of the paper an idea is presented how this mode of thinking in the humanities can be furthermore developed in respect to the concept of humankind as a basic category of understanding.

Scholars of Russo-Japanese affairs often note that in contrast to political relations, abundant in confrontations and disagreement, the cultural encounters between Russia and Japan have always been mutually enriching and fruitful. Suffice it to say that in the first half of the twentieth century, Japanese intellectuals were fascinated with Russian literature, seeking in it a means for individual and national identity.1 The cultural flow has now taken the reverse course and many young Russians are captivated with Japanese popular culture. Some even say that Japan is no longer exotic because its cultural presence in contemporary Russia is becoming a part of everyday life. Indeed, sushi bars, yakitori shops, Doraemon, and Hello Kitty goods may be spotted everywhere. The year 2004 was proclaimed the year of Japanese culture, paving the way for numerous art exhibitions, musical performances, and cinema festivals. Whereas such exhibitions and performances could be enjoyed mainly by the citizens of large urban centers, the majority of Russians, especially the youth, see Japan through the lens of anime and manga.

將「亞洲」作為歷史、文化、知識有聯繫性的空間，並且從這一空間出發重新思考歷史、現實和未來，這無可非議。但是，這種關於「亞洲」的思想，歷史很長，在日本的明治時代即中國的晚清時代就有了的。本文追溯日本明治時代的「亞洲主義」言說及其發展，也追溯晚清至民初中國知識階層對「亞洲主義」的反應，指出雙方有相當大的差別，立場、心情和思路相當不同，而造成這種不同的背景，當然與雙方當時的處境有關，特別與各自的民族主義，以及各自的近代性追求有關。無論日本還是中國，十九世紀末二十世紀初的「民族主義」都表現為對於國家整體的近代性追求，即通過追求富弦來凸顯民族存在，而追求富強又只能是近代化和西方化，於是，民族立場和普遍價值就常常混雜在一起。因此，對於同一個「亞洲」，那個時代的中國和日本在認知上有相當大的差距。近年來，有的學者重新提出「亞洲價值」或「亞洲共同體」的意義，但是，我們還是需要追問，第一「亞洲」，是哪一個「亞洲」，是東亞，還是整個亞洲？第二，「亞洲」作為地理學的一個空間，如何可以成為一個文化認同空間？第三，日本所認同的「亞洲」，是否就是中國和韓國也都認同的一個政治或文化共同體？第四，「亞洲」究竟是一個需要建構的共同體，還是一個已經被認同了的共同體？換句話說，它是已然的歷史，還是希望的現實？