君子不器
A Critical Analysis of Neural Buddhism’s Explanation of Moral Transformation author cites Owen Flanagan, author of The Bodhisattva’s Brain: I have offered an analysis of eudaimonia Buddha. Eudaimonia—flourishing, or happy flourishing, or happiness and flourishing, or more likely flourishing that often or usually leads to some sort of happiness of a serene sort—involves reaching a…
The aesthetics of neural Buddhism My own critical response to the “neural Buddhism” phenomenon is that theories of everything, despite their beauty, can be dangerous things because their abstractions must sweep away much of what concerns us. I do not mind them, actually, if many theories of different kinds can be allowed, but such pluralism…
Opinion | The Neural Buddhists Interesting 2008 article on ‘cognitive revolution.’
The Flower of Shazui
Marxism On The Rise – Can It Really Defeat Capitalism? (with David Harvey)
【民報】228七十周年紀念受難人物系列四／林茂生講文明，不許子女稱「豬仔」 1916年，林茂生以優異的成績獲得東京帝國大學的文學士學位，成為台灣人在在日本首獲文學士，所研究的便是王陽明思想。 返台後他擔任長榮中學教務主任並教授英文，兩年後在台南師範學校兼任。1920年，轉任台南商業專門學校任教，同時改任長榮中學理事長。除積極為長榮募款盼予台灣子弟更好教育，也積極參與文化協會活動。 林茂生的活躍引起日本人的注意，也屢次受刁難，但日治台灣政府卻也敬畏他的才學。1927年，林茂生被遴選為「在外研究員」獲公費赴美國紐約的哥倫比亞大學留學，成為教育哲學泰斗杜威（John Dewey）與門羅（Paul Monroe）的得意門生。