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1
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61049265917
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Charles Peirce has introduced a form of reasoning called abduction, which is to accentuate the necessity or probability of making a relevant hypothesis for explaining and predicting a given phenomenon stated in a statement. This statement would be a conclusion of the abductive reasoning. It is obvious that abduction, in opposition to adduction (or deduction) and induction, is a bold move away from a given scene but a powerful move for saving and mastering the given scene. We may define abductive education as a form of education toward free play of mind for imaginative creation in arts and science
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Charles Peirce has introduced a form of reasoning called "abduction," which is to accentuate the necessity or probability of making a relevant hypothesis for explaining and predicting a given phenomenon stated in a statement. This statement would be a conclusion of the abductive reasoning. It is obvious that abduction, in opposition to adduction (or deduction) and induction, is a bold move away from a given scene but a powerful move for saving and "mastering" the given scene. We may define "abductive education" as a form of education toward free play of mind for imaginative creation in arts and science
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2
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79954409150
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This article is a selection of two chapters from my original manuscript entitled "Education for Morality in Global and Cosmic Contexts: Two Models." Originally, I have developed two fundamental models of education for morality: the Deweyan model of contextual pragmatism of experience and the Confucian model of ontocosmology of self-cultivation. Both models have great merits of their own, and yet each of them could be improved in light of the other. Such an examination will illuminate current national and global approaches to interhuman solidarity and world peace, namely, to rethink discursive rationalism of the modern European tradition, to broaden neo-pragmatism of the modern American tradition, and to introduce a democratic vision of moral humanism in the spirit of intellectual intersubjectivity of the modern Chinese tradition. A global and cosmic education for morality should integrate the three traditions in order to achieve interhuman solidarity and
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This article is a selection of two chapters from my original manuscript entitled "Education for Morality in Global and Cosmic Contexts: Two Models." Originally, I have developed two fundamental models of education for morality: the Deweyan model of contextual pragmatism of experience and the Confucian model of ontocosmology of self-cultivation. Both models have great merits of their own, and yet each of them could be improved in light of the other. Such an examination will illuminate current national and global approaches to interhuman solidarity and world peace, namely, to rethink discursive rationalism of the modern European tradition, to broaden neo-pragmatism of the modern American tradition, and to introduce a democratic vision of moral humanism in the spirit of intellectual intersubjectivity of the modern Chinese tradition. A global and cosmic education for morality should integrate the three traditions in order to achieve interhuman solidarity and intercultural integration, such that human beings can live and prosper. But in the current article, due to space limitation, I shall only concentrate on the Confucian model of onto-cosmology of self-cultivation and leave out the portion on the Deweyan model of contextual pragmatism of experience
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4
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79953947863
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Xingli
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of sub-5 (Kyoto: Photocopy of 1668 Japanese Edition) (Taipei: Zhongwen Chubanshe, .
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See Zhu Xi, "Xingli (Nature and Principle)," in Zhuxi Yulei Daquan (Complete Works on Zhu Xi's Conversations), vol. 1 of sub-volume 5 (Kyoto: Photocopy of 1668 Japanese Edition) (Taipei: Zhongwen Chubanshe, 1990), 309-34
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(1990)
Zhuxi Yulei Daquan (Complete Works on Zhu Xi's Conversations)
, vol.1
, pp. 309-334
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Xi, Z.1
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5
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79954345967
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Zhongyong Zhangju (Annotations on Zhangju), in Sishu Jizhu, chap. 1.
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Zhongyong Zhangju (Annotations on Zhangju), in Sishu Jizhu, chap. 1
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6
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79954077661
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"Xici Part 1, Section 5," in Zhu Xi, Zhouyi Benyi (Original Meanings of the Zhouyi), an old edition, book is reputed with author given as Zhu Xu.
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"Xici Part 1, Section 5," in Zhu Xi, Zhouyi Benyi (Original Meanings of the Zhouyi), an old edition, book is reputed with author given as Zhu Xu
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7
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79954242517
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Mengzi Jizhu (Commentaries on the Mengzi), in Zhu Xi, Sishu Jizhu, 7a:l-2.
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Mengzi Jizhu (Commentaries on the Mengzi), in Zhu Xi, Sishu Jizhu, 7a:l-2
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8
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79954155663
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Lunyu Jizhu
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The Lunyu Jizhu, in Zhu Xi, Sishu Jizhu, 7:2, 15-39
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Zhu Xi, Sishu Jizhu
, vol.7
, Issue.2
, pp. 15-39
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10
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79954391772
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The Lunyu Jizhu, 17:3
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Lunyu Jizhu
, vol.17
, pp. 3
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11
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79954204383
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Chapter 25, the Zhong Yong, Daxue Zhangju, in Zhu Xi, Sishu Jizhu.
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Chapter 25, the Zhong Yong, Daxue Zhangju, in Zhu Xi, Sishu Jizhu
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12
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79954311195
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The Daxue at Issue: An Exercise of Onto-Hermeneutics
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New Brunswick: Transaction Publishers
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Confer with my article "The Daxue at Issue: An Exercise of Onto-Hermeneutics," in Chinese Classics and Interpretations, ed. Tu Jing-I (New Brunswick: Transaction Publishers, 2000), 23-44
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(2000)
Chinese Classics and Interpretations
, pp. 23-44
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Jing-I, T.1
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