This article examines different forms of democracy and concludes that deliberative democracy has some merits in contrast with procedural democracy and liberal democracy. However even deliberative democracy cannot function properly without well-educated citizens. To be a good citizen, people should develop certain skills and virtues pertain to a deliberative democracy, such as the ability of critical reasoning, autonomy, mutual respect, and open-mindedness. Schools are the most important places for civic education and hence should emphasize more on their common purposes. Moreover, a healthy society also requires citizens acquire a kind of sympathetic imagination, which is an ability to put oneself in other’s shoes. With this people with diverse views can live together cooperatively and peacefully.

Lewy's accepted logical principle(5) If (P and Q) entails R, P contingent, R purely contingent, and Q necessary, then P entails R;and his argument for(*) A contingent proposition entails a necessary proposition; are formally analyzed in the light of S4 and E.We demonstrate that his argument holds in 84 but does not hold in any(well-defined) entailment logic and in any E-lagic E, R, EM, and RM.Five questions are remained far rnore detailed and seminal analysis.

The dramatic progress of experiments on cloning raises many perplexing and worrisome issues: Is the step from Dolly to human a fiction never coming true or will it be made possible in the near future? If it becomes reality, what impacts would it bring about in the ethical, legal and social dimensions? These issues become more andmore urgent after the Korean scientists successfully applied the technique of SCNT to reproduce cloned human blastocysts in the year of 2004. This article focuses on two significant ethical issues of reproductive human cloning, i.e. the problems of safety and individual uniqueness. I firstly clarify the objective facts related to the ethical judgments of reproductive human cloning. Secondly, I define the issues to be explored and present my methodology. Thirdly I will introduce the fundamental ethical positions underlyingvarious arguments for and against reproductive human cloning. And then, in the fourth and fifth parts of the article, I will deal separately with the problems of safety and individuality.

Scholars indifference to Yin Win Zi were affected by the conclusion of Tang Yue and Luo Gen Zhe, that is, one "book of dubious author". Yet studies of Scholars nowadays pointed out that the Yin Win Zi we read today is the same of what Liu Xiang of Han Dynasty read, and its contents is the same of the thought of Yin Win Zi introduced by scholars of Xian Qin. Dao (Way), Ming (Names), Fa (Law) in Yin Win Zi are exactly what Liu Xiang commented: " Dao leads to Ming, Ming leads to Fa, Ming is fundamental, and Fa means of governing." It reflects the political and social thoughts of Early Warring States Period, corresponding with the transitional period of society of patriarchal, feudal to that of autocracy of law. His argument on Xing (Forms), Ming (Names) based on Daoist's Naturalism, his governing by law based on his theory of Xing and Ming. It's the foundation Yin Win Zi established on which later Legalist School of Xing, Ming and Fa expounded their arguments. His arguments on Xing, Ming is the main sources of historical material of Chinese Logic History. The difference between Ming (Names) and Feng (Duties),between Ming and Cheng (Agreement) he pointed out affected later Legalist School. "All things ends in one, all rules bases on law." Those view of his became criteria to later Legalists Han Fei.

此篇論文有兩部分，第一，我將討論分別由Hookway 及Calvo Garzon 所提出對Quine 的指涉之不可測度說的兩個辯護。第二， 我將討論Hintikka 的賽局理論語意學如何延伸Quine 徹底翻譯之 行為判准。我將論證，Hintikka 語意學所提出的行為判准將可限 制不當的語意理論。尤其是，我將說明儘管Hintikka 的行為與料 不符Hookway 的方案，它仍說明了為什麼我所謂的不當語意理 論享有一般語意理論所享有的特權地位。

有些相容論者相信其他可能性原則已為Frankfurt 的反例所 駁斥，而這讓支持因果決定與道德責任為相容的相容論者有機可 乘。但捍衛其他可能性原則的不相容論者則堅持此原則，以及因 果決定與道德責任的不相容性。在此篇論文中，我將論證 Frankfurt 的反例無法指出其他可能性的錯誤，但這不會導致不相 容論的成立。事實上，我將證明，在一種對決定論與相容論的理 解下，其他可能性原則與因果決定論及相容論者是相容的。

In Wharheit und Methode, Gadamer claims that his hermeneutical inquiry is guided by the metaphysics of light. It is therefore reasonable to suggest that this kind of metaphysics also guides his concept of truth. This essay is an attempt to elucidate the Gadamerian concept of truth in tenns of his metaphysics of light.I first point out that the light in the metaphysics of light is the light of word. Since the nature of light is to illuminate, the Being of word is illumination rather than presence. Moreover, as whatever is illuminated is an event, the meaning of truth is not the correspondence of proposition to fact, but an event illuminated by the light of word. I then continue to suggest that analysis of the light of word can reveal a full view of the Gadamerian concept of truth. This concept of truth is approached in tenns of the nature of light, the source of light, and the direction of light. Finally, I briefly indicate the priority of the Gadamerian concept of truth to the traditional concept of truth as correspondence and coherence.

What characteristics the long-standing tradition of Chinese classics interpretation nlanifests? The author suggests that, though largely neglected, the interpretations of Chinese classics can be categorized into two prototypes. To bring these two prototypes into light, the author will analyze a variety of interpretations of The Book of Change (I Ching). In the first section, the author gives an overview of the issue. In section 2 and 3, the author defines the two prototypes at stake and investigates their relationships with various forms of interpretations of some selected texts in The Book of Change. The author then goes on to discuss the merits and costs of the two prototypes in section 4 and 5, before concluding in section 6. It will be argued that both internal interpretations-interpretations that seek internal coherence within a particular writing-and crossover interpretations--interpretations that seek overall coherence among several different but related writings---are flowers growing out of efforts to understand the philosophy of classic Chinese writings. They are fundamental to the everlasting life of the tradition of Chinese classics interpretation, just as as Qián and Kūn are fundamental to the change of every entity.

Xunzi was a renowned leading scholar following in the footsteps of Mencius in the Warring States period. WIllie Xunzi's Confucian teaching took a central focus that all people were evil, and emphasized an etiquette and morality-led doctrine that mainly featured a predominant focus on accumulating study and following later kings' teaching. Nevertheless, among Xunzi's teachings, a significant concept of his that set it apart from the aforesaid characteristics but served essentially to integrate his practical theory, moral doctrine and humanistic ideology had been the “categorization/class", which is containing the abundant philosophic theory， so that should be paid attention to and probing into by more scholars. In light of which, the thesis has attempted to interpret its main significance in philosophy through analyzing and interpreting the meaning of "categorization" , and to explore methods of knowing the “intergration of categorization統類"Upon undergoing a theoretic study premise primarily adopting literature analysis and interpretation, the thesis has initially discerned and recapped the philosophical significance of the phrase “categorization" other than its common usages, meaning that in Xunzi's teachings, the phrase "categorization" has three distinct meanings of, (I) logical doctrine in the sense of knowledge acquiring theory; (2) the cultural doctrine in the sense of morality; and (3 ) the legal doctrine in the sense of the science of the law. And the preeminent criterion in what Xunzi's had criticized of the assertion, people and things of ignorance and inability to understand the “intergration of categorization統類"， or achieving an adaptable ideal character through reduction reasoning lies in how one needs to possess an undivided, humble clear mind, before one is able to perfect oneself through accumulated learning and disciplinary training.

In a certain sense, this article is a continuation of the main themes of our two previous essays, namely, “Above, he Seeks Delight in the Creator — a Dialogue with Chuang-Tzu on Mysticism” in Philosophical Review xxii, 1999： 137~172, and “Solely Communicating with the Spirit of the Universe — a Dialogue with Chuang-Tzu on Epistemology of Mystical Experience” in Philosophical Perspective for the Third Millennium： the Dialogue between Christian Philosophy and Chinese Culture (Taipei: Fu Jen Catholic University, 2002) 105~156. We start with the following sentences from Chuang-Tzu’s “Tien xia”, “(He) did not try to rise above the myriads of things. He did not condemn the agreements and differences of others so that he might live in peace with the prevalent views.” (James Legge’s Translation) We compare the meaningsembedded within these sentences with Chuang-Tzu’s “Ch’u Wu Lun”. We get to the affirmation that a person who attains Mystical Enlightenment may be able to make appropriate adjustment concerning any possible contradiction among things and any possible contention of arguments.