Resumo: O objetivo deste artigo é discutir a evolução das formas de embalagens de mercadorias sob a perspectiva da evolução da mídia e da filosofia da arte. Primeiramente, analisamos a evolução histórica das embalagens de mercadorias, no processo de evolução dos meios, do design artesanal ao digital, revelando as mudanças dos meios de embalagem em diferentes períodos. Posteriormente, na perspectiva da filosofia da arte, tratamos da conotação da embalagem commodity, como forma de arte, e discutimos o uso de elementos artísticos (...) no design de embalagens e seu papel na transmissão de emoções e conceitos. Neste contexto, adotamos a evolução da filosofia da mídia e da arte como ponto de entrada para analisar a evolução das formas de embalagem de mercadorias. (shrink)

Background: Individuals’ information processing includes automatic and effortful processes and the latter require sustained concentration or attention and larger amounts of cognitive “capacity.” Event-related potentials reflect all neural activities that are related to a certain stimulus. Investigating ERP characteristics of effortful cognitive processing in people with schizophrenia would be helpful in further understanding the neural mechanism of schizophrenia.Methods: Both schizophrenia patients and health controls completed ERP measurements during the performance of the basic facial emotion identification test and the face-vignette task. (...) Data of ERP components, BFEIT and FVT performances were analyzed.Results: Schizophrenia patients’ accuracies of face emotion detection in the BFEIT and vignette emotion detection in the FVT were both significantly worse than the performance of the HC group. Repeated-measures ANOVAs performed on mean amplitudes and latencies revealed that the interaction effect for group × experiment × site was significant for N250 amplitude. In FVT experiment, N250 amplitudes at prefrontal and frontal sites in schizophrenia group were larger than those of HC group; the maximum N250 amplitude was present at the prefrontal site in both the groups. For N250 latency, the interaction effect for group × experiment was significant; N250 latencies in the schizophrenia group were longer than those of the HC group.Conclusion: Schizophrenia patients present effortful cognitive processing dysfunctions which reflect in abnormal ERP components, especially N250 at prefrontal cortex and frontal cortex sites. These findings have important implications for further clarifying the neural mechanism of effortful cognitive processing deficits in schizophrenia. (shrink)

A closer look at Wilhelm Ostwald's articles that originally proposed the concept of autocatalysis reveals that he accepted reactants, not just products, as potential autocatalysts. Therefore, that a process is catalyzed by some of its products, which is the common definition of autocatalysis, is only a proper subset of what Ostwald meant by “Autokatalyse.” As a result, it is necessary to reconsider the definition of autocatalysis, which is especially important for origins‐of‐life research because autocatalysis provides an abiotic mechanism that yields (...) reproduction‐like dynamics. Here, we translate and briefly review the two key publications on autocatalysis by Ostwald to revive his understanding of autocatalysis, and we introduce the concepts of recessive and expansive autocatalysis. Then we discuss the twofold significance of such a revival: first, facilitating the search for candidate processes underlying the origins of life, and second, updating our view of autocatalysis in complex reaction networks and metabolism. (shrink)

Aiming at the oscillation suppression of spacecraft with large flexible appendages, we propose a control strategy using H∞ control. The weighting functions are designed for the specific flexible modes of the spacecraft and the frequency of harmonic interference in its operating environment. Taking into account the structural uncertainty of systematic modeling and the comprehensive performance requirements of system bandwidth constraint and attitude stability, the H∞ comprehensive performance matrix is constructed. A space telescope with a large flexible solar array is presented (...) as an illustrative example, and a control design that meets the requirement for pointing accuracy is proposed. The simulation results show that the designed controller satisfies the requirements of attitude stability and high pointing accuracy and has effectively suppressed the disturbance of endemic frequency. The design scheme and selection method of the weight function shown in this paper can be a reference for the controller design for oscillation suppression of this type of spacecraft with flexible structures. (shrink)

This paper reports a study of the key success factors of what have been recognized as successful service enterprises in China, each considered representative of its respective industry. The grounded theory approach was used to analyze information collected from these enterprises, resulting in the identification of the attributes shared by these enterprises: customer-oriented service, service management, service innovation, and corporate social responsibility. Based on these attributes, a survey was conducted to verify the relationships among these attributes and important outcomes, namely (...) customer satisfaction, perceived service quality, and enterprise reputation. The results of the statistical analysis indicate that the four attributes have positive impacts on service outcomes. The findings are of far-reaching importance in view of the vast potential service markets in China. (shrink)

AimOur study aimed to investigate the effect of social responsibility on the subjective well-being of volunteers for COVID-19 and to examine the mediating role of job involvement in this relationship.BackgroundNowadays, more and more people join volunteer service activities. As we all know, volunteer work contributes to society without any return. Volunteers often have a strong sense of social responsibility and reap subjective well-being in their dedication. Although research shows that social responsibility will drive them to participate in volunteer work actively, (...) it is less clear whether job involvement will impact their subjective well-being.MethodsThe data were collected in the precaution zone in Shanghai, China, from April to May 2022. A sample of 302 volunteers for COVID-19 completed the social responsibility scale, subjective well-being scale and job involvement scale in the form of an electronic questionnaire on their mobile phones. A structural equation model was adopted to verify the research hypotheses.ResultsSocial responsibility was significantly and positively related to volunteers’ subjective well-being and job involvement. Job involvement fully mediates the relationship between volunteers’ social responsibility and subjective well-being.ConclusionSocial responsibility is critical to predicting volunteers’ subjective well-being. Job involvement plays an intervening mechanism in explaining how social responsibility promotes volunteers’ subjective well-being. (shrink)

As Cipian article title indicates, Professor Li Zhen reviewed seven years of the life course, including a decisive tone and philosophy is the belief in God敎research. He believes that religion can make people get settled life; make a brief life in the eternal search for the value of courage and love through the sharing of others and practice to realize the need for their services. Experience of the Catholic faith and practice, his rich sense of responsibility as Chinese intellectuals (...) to promote him to seek out truth of accession to the WTO Services enthusiasm and ideals. (shrink)

In any culture, and ultimately, philosophy, and in any kind of philosophy, metaphysics seems to always be hotly discussed subjects. Because philosophy itself is an argumentative knowledge, the most in line with human needs, and in the vast field of philosophy, metaphysics is fundamental to explore the ultimate question of the root or principle. In this reflection, only briefly on three issues: One, what is metaphysics? II, the core concept of metaphysics - there are problems with the nothingness. Parameters, and (...) why many people hate, exclusion metaphysics? In the history of Western philosophy, the metaphysics and ontology have its heyday, there is a period of decline, there has long been discredited and tried to set the kill time. But certainly metaphysics of academics, whether you deny it, both can not remain outside of metaphysics and metaphysics. As "yes" that is "yes", there can not always say "no" or "no." Its reasoning to that, if the world held a referendum in the world, I believe most people would agree: "There is is." This can be said: "People" as a spiritual animal, although his feet standing on the earth in a physical, his mental activity so that he can not admit the existence of the metaphysical. No cultures can dispense with philosophies, while metaphysics seems to be the most controversial subject in any philosophy. Since philosophy is a study not only scrutinous but also the most appropriate to human needs, among the different areas of philosophy, metaphysics is the one that explores the ultimate root or principle of the essential questions. In this article, the writer only discusses three questions succinctly: first, what metaphysics is; second, the central idea of ​​metaphysics - being and nothingness; third, why many people dislike and repel metaphysics . Throughout the development of western philosophy, both metaphysics and ontology have their ups and downs, being chronically besmeared and oppressed. Either for or against metaphysics, we can't discuss metaphysics from the outside, which is just as clear as "being" can be addressed neither as "nonexistence" nor "nothingness" but "being." If we hold a global plebiscite, it is believed most people would agree that "being is being." Therefore we can say: "Man" as a spiritual creature, while his feet stand on the physical ground, his mental activities make him have to recognize his metaphysical being. (shrink)

Abstract:This article is a case study in feminist reclamation in Ruist (Confucian) philosophical traditions. While most feminist reclamation has been concentrated in the history of Western philosophy, this article considers what is involved in feminist reclamation in an East Asian context, taking one of Ruism's greatest critics as its subject. The article argues that the early twentieth-century Chinese anarcho-feminist He Yin Zhen 何殷震 (aka He Ban 何班 and He Zhen 何震) (ca. 1884–1920) should be considered a Ruist (Confucian) (...) philosopher, providing reasons ranging from the historical to the decolonial. Because of her sensitivity to issues of gender, hierarchy, and oppression, and her critical interventions in Ruist philosophy, it argues that He Yin Zhen's work enriches the Ruist canon and could transform Ruist philosophizing for the future. (shrink)

Culturally conditioned differences between women must be seen and theorized about in order to avoid essentialist generalizations about “women’s issues.” In this context, the idea of a universal patriarchal order is questioned, as is the idea of a general, universally equivalent type of feminism. Through analysis of the political philosophy of He Zhen (1884–circa 1920), this paper aims to present a Chinese alternative to liberal feminism based on the assumption that the Western feminist movement might not be a suitable (...) means of abolishing women’s oppression in China, because it is culturally conditioned and rooted in the particulars of Western social history. (shrink)

This paper is devoted to explicating Dai Zhen’s defense of self-interested desires, over and against a tradition that sets strict limits to their range and function in moral agency. I begin by setting the terms of the debate between Dai and his opponents, noting that the dispute turns largely on the moral status of directly self-interested desires, or desires for one’s own good as such. I then consider three of Dai’s arguments against views that miscategorize or undervalue directly self-interested (...) desires. I begin with the most widely recognized line of defense, which holds that the suppression of such desires makes those in positions of authority less sensitive to the mistreatment of those with whose interests they are entrusted. I call this the “Pity for the Powerless” argument. I then explore an argument that Dai offers in the form of a multi-faceted metaphor, which likens the suppression of desires to attempts to block or dam natural waterways. I call this is the “Damming the Desires” argument. I conclude with a brief summary of a third and fundamental defense implied by structural features of ethics as Dai understands them. On my reading, Dai thinks ethics is concerned first and foremost with the character traits and resultant behavior that allow us to participate in relationships, and the relationships in question are mutually beneficial, not one-sided or reciprocal. I call this the “Argument from Mutual Fulfillment.” On the view spelled out here, directly self-interested desires are not just morally tolerable, nor is the possession of them merely a necessary condition for the possession of moral virtue; instead, moral virtue is constituted in part by self-interested desires. This is the strong position that Dai endorses when he characterizes the Confucian path as the “way of mutual fulfillment.”. (shrink)

I argue that Dai Zhen’s account of sympathetic concern is distinguished from other accounts of sympathy (and empathy) by several features, the most important of which are the following: First, he sees the awareness of our similarities to others as a necessary condition for sympathy but not a constituent of it. Second, the relevant similarities are those that are grounded in our common status as living creatures, and not in our common powers of autonomy or other traits that are (...) often taken to be distinguishing features of persons. Finally, Dai thinks that when we properly sympathize with others, we value their well-being in a way that mimics the way we value our own. This last feature helps to explain two important claims about the place of sympathy in moral action: that it necessarily requires perspective-taking (at least with respect to most other human beings), and that it provides indirect motives to be virtuous, which even imperfect moral agents can draw upon. In the course of making my argument, I identify salient differences between Dai’s variant of sympathy and some of its closest relatives, including Aristotelian pity and Buddhist compassion. (shrink)

本書可謂宋教授打從心性潛修後而有的領悟之作。讀者若能內修本心、外練世事，來此讀書，將別有一番新譯在心頭。.

The term zhen 真 in the Zhuangzi 莊子 is commonly associated with the zhen ren 真人 or "true person." We find metaphorical descriptions such as that he can go through fire and water unharmed. On the other hand, some scholars would claim that there is a more mystical element to the Zhuangzi that is missed if we think that such descriptions are "merely" metaphorical. However, the term zhen is not only applied to the zhen ren, and (...) this essay has the broader aim of investigating its various meanings and uses in the Zhuangzi. We shall situate our understanding of the zhen ren within the context of this broader investigation.Zhen has several applications throughout the text. To begin with, it may be used to affirm that .. (shrink)

The scholar Jin Tian-zhu (1690 ~ 1765) was a Muslim of the Hui 回 ethnic group in the Qing dynasty who adhered to Islamic traditions handed down from generation to generation. In Qing Zhen Shi Yi, Jin Tian-zhu attempts to combine Confucianism and Islam through a simple comparison of their rituals. Jin Tian-zhu expresses his respect for Allah by attesting Allah’s existence and insisting that humans should obey Allah. He admits that in reality, besides Allah, the ruler is also (...) clearly an object of loyalty. In addition, he asserts that it is basic propriety for Muslims to be filial to their parents and that the scope of practice of filial piety must also apply to their ancestors beyond their parents. Jin Tian-zhu further expands his view of zhongxiao 忠孝 by asserting that the ultimate Muslim interest is in renlun 人倫, which he believes must be rectified. (shrink)

本文旨在探究王阳明之“真己”修养观，以相关同等理念“心之本体”以 及《传习录》中的“原只是个天理”为出发点,进而思考王阳明哲学中提出的“本体” “躯壳”“嘘吸”“同体”“形体”“灵明”等术语，以及更为久远的概括性词语，如“体” “躯”和“大体”。此外,通过“性”与“气”、“理”与“气”等关联词,王阳明的哲学箴 言“知行合一”、“气”不可分(即“一气流通”)以及“原无非礼”的观点(与其著名的 “良知”一词有关),阐述了他对于“已”的理解。文章还探究了王阳明为何会如此 关注“己”这一古词,以及他所提出的“真己”一词与旧词相比有着哪些重要变化。 最后,文章思考了当今全球共同体的背景下,我们应该如何利用王阳明思想建立 包容又开放的自我认知。王阳明提出的有关人的观点,例如“一嘘吸”和“体网络”——“活力系统”以及“身”——“具象人格”，均根植于“真己”这一概念。这些 思想必须自我修养而成,这也适用于满足当前全球时代精神的迫切需要。[The topic of this investigation centers around the idea of the cultivation of the 'true self' (zhen ji 真己) according to Wang Yangming. Starting from the related idea of an equiprimordiality of 'xin zhi benti 心之本体' and the 'source' (原) of tian li 天理 in Chuanxilu《传习录》, the examination proceeds to reflect on terms like 'benti 本体', 'quqiao 躯壳', 'xu-xi 嘘吸', 'tongti 同体', 'xingti 形体', 'lingming 灵明', etc . in the philosophy (...) of Wang Yangming as well as more ancient and more general terms like 'ti 体', 'qu 躯', and 'dati 大体'. Furthermore, Yangming's understanding of 'ji 己' is expounded in view of correlative pairs of terms like 'xing 性' and 'qi 气' or 'li 理' and 'qi 气', his philosophical maxim of 'zhi-xing he yi 知行合一' and his conviction of the indivisibility of qi 气 (in the sense of 'yiqiliutong 一气流通') as well as the view that 'the origin (is) never without appropriateness' (yuan wu fei li 原无非礼), which relates to his famous use of the expression 'liang zhi 良知'. After that, I am following the question why Wang Yangming has focused on the ancient term 'ji 己' at all and in what sense his new term 'true self' (zhen ji 真己) represents an important transformation in regard to older meanings. In the end, I am pursuing the question, how we can make use of Wang Yangming's understanding to develop an overarching and open self-identity in planetary communality today: Yangming's ideas of mankind as 'one inhaling-exhaling' (yi xu-xi一嘘吸) and as one network of social ti体-'systems of vitality' and individual shen 身-'embodied personalities', which are rooted in the 'true self' (zhen ji 真己) and which are obliged to cultivate themselves, applies to the dire necessities of our present global Zeitgeist.]. (shrink)

Li Zhen priest has repeatedly tried to clarify there are two basic problems of philosophy, there is one problem with the nothingness, there is one root of the problem. For the first problem, he believes there is the meaning of life is based on earnings instead of the full emptiness. For the second question, he thinks there is a God of the root. Li Zhen priest in one deeply experienced man's limited nature, on the other hand they found (...) that the driving force towards infinity. Although the constitution were limited, however, its intention to infinity. The meaning of human life are the cornerstone upon which to build, is built up from within, however, can not be limited to their own self-sealing inner nature, on the contrary, the primordial human tendency is inherent and can go beyond that, that is limited and can be infinite . Li Zhen is that there exists a final basis the full surplus. This will be for the Christian religion in the "no" to explore the concept of active surface, as well as Buddhist talks about "empty" comparisons, as Li Zhen of the basic study with and without supplement. "Beyond" and "there" are supported by ethics, the ethics of generosity and love. Go beyond him in person, he is certainly not only those, but also those who are not asking for anything good for his efforts. Li Zhen advocate and practice is an ethics of love and generosity. (shrink)

This study analyzes and evaluates the social thought of Dai Zhen. It interprets Dai’s thought in terms of a critique of ideology that problematizes Song dynasty Neo-Confucian moral vocabulary. Dai thinks that social critique is the ultimate goal of scholarship and he was explicit about this belief. This study will show that he analyzes the negative social consequences of Song Neo-Confucian moral discourse in sociologically sophisticated ways, and that he has developed this understanding through a series of works that (...) began with Yuanshan (The Origin of Goodness) and ended with Mengzi Ziyi Suzheng (Commentaries on the Meaning of Terms in Mencius). Contemporary social theorist and cultural critics should find Dai’s work relevant because his deconstruction of the reified moral vocabulary of his times is postmodern in spirit and he elucidated how discourses can concretely impact on society. (shrink)

本书从法律与人之间的有机互动关系出发,对法律发展的深层历史底蕴及其对人的主体性的终极关怀进行了深入、系统地分析和阐释,指出经济因素是法价值产生的内在根据,而人类理性因素则是法价值产生的必要条件。.

Recent literature suggests that ethical leadership helps to inhibit followers’ unethical behavior, largely built on the premise that followers view ethical leaders as ethical role models and socially learn from them, thereby engaging in more ethical conduct. This premise, however, has not been adequately tested, leaving insufficient understanding concerning the conditions under which this social learning process occurs. In this study, we revisit this premise, theorizing that not all followers will equally regard the same ethical leader as being a personal (...) ethical role model, thereby bounding the leader’s effects in reducing followers’ unethical behavior. We integrate the role of follower self-concepts into social learning theory, hypothesizing that the extent followers emulate their ethical leaders is contingent on how they identify with ethics as well as the particular leader. We test our hypotheses with three-wave survey data collected from 214 employees, finding that ethical leaders are viewed as being role models only amongst followers higher in moral identity and leader identification, and that followers’ perceptions that the leader is an ethical role model mediated the effect of ethical leadership on followers’ unethical behavior. Interestingly, results for the full-model tests show that ethical leadership evokes unethical behavior amongst followers lower in both moral identity and leader identification. These results suggest that ethical leadership is not a universally useful practice to decrease unethical behavior and that a more nuanced understanding of its contingent effects needs to be better understood. (shrink)

There is a discrepancy between human rights theories and the contemporarily international human rights practice. The discrepancy is not only generated by theexpectable distance between the ideal and the real world, but also generated by the consequence which the orthodox conception of human rights theories cannot proper account for the role of human rights in the contemporarily international relations. Furthermore, the orthodox conception cannot be compatible with political pluralism; for it often justify the ground of human rights with human dignity (...) and presuppose the independence and the autonomy of persons. I propose that the orthodox conception fails to supply two good reasons for dispelling the doubt on the western cultural imperialism---one is human rights may beaccepted by the different cultures and moral codes with the method of overlapping consensus; the other is the orthodox conception does not prefer to liberal values. Instead of the orthodox conception, I suggest that we have to justify the ground of human rights according to the political pluralistic conception if we hope human rights can be universalized in the world. The political pluralistic conception will not only avoid the doubt on the western cultural imperialism, but alsoconsist with the role of human rights in the contemporarily international relations. (shrink)

There is a discrepancy between human rights theories and the contemporarily international human rights practice. The discrepancy is not only generated by theexpectable distance between the ideal and the real world, but also generated by the consequence which the orthodox conception of human rights theories cannot proper account for the role of human rights in the contemporarily international relations. Furthermore, the orthodox conception cannot be compatible with political pluralism; for it often justify the ground of human rights with human dignity (...) and presuppose the independence and the autonomy of persons. I propose that the orthodox conception fails to supply two good reasons for dispelling the doubt on the western cultural imperialism---one is human rights may beaccepted by the different cultures and moral codes with the method of overlapping consensus; the other is the orthodox conception does not prefer to liberal values. Instead of the orthodox conception, I suggest that we have to justify the ground of human rights according to the political pluralistic conception if we hope human rights can be universalized in the world. The political pluralistic conception will not only avoid the doubt on the western cultural imperialism, but alsoconsist with the role of human rights in the contemporarily international relations. (shrink)

There is a discrepancy between human rights theories and the contemporarily international human rights practice. The discrepancy is not only generated by theexpectable distance between the ideal and the real world, but also generated by the consequence which the orthodox conception of human rights theories cannot proper account for the role of human rights in the contemporarily international relations. Furthermore, the orthodox conception cannot be compatible with political pluralism; for it often justify the ground of human rights with human dignity (...) and presuppose the independence and the autonomy of persons. I propose that the orthodox conception fails to supply two good reasons for dispelling the doubt on the western cultural imperialism---one is human rights may beaccepted by the different cultures and moral codes with the method of overlapping consensus; the other is the orthodox conception does not prefer to liberal values. Instead of the orthodox conception, I suggest that we have to justify the ground of human rights according to the political pluralistic conception if we hope human rights can be universalized in the world. The political pluralistic conception will not only avoid the doubt on the western cultural imperialism, but alsoconsist with the role of human rights in the contemporarily international relations. (shrink)

With the increasing importance of the internet to our everyday lives, questions are rightly being asked about how its' use affects our wellbeing. It is important to be able to effectively measure the effects of the online context, as it allows us to assess the impact of specific online contexts on wellbeing that may not apply to offline wellbeing. This paper describes a scoping review of English language, peer-reviewed articles published in MEDLINE, EMBASE, and PsychInfo between 1st January 2015 and (...) 31st December 2019 to identify what measures are used to assess subjective wellbeing and in particular to identify any measures used in the online context. Two hundred forty studies were identified; 160 studies were removed by abstract screening, and 17 studies were removed by full-text screening, leaving 63 included studies. Fifty-six subjective wellbeing scales were identified with 18 excluded and 38 included for further analysis. Only one study was identified researching online wellbeing, and no specific online wellbeing scale was found. Therefore, common features of the existing scales, such as the number and type of questions, are compared to offer recommendations for building an online wellbeing scale. Such a scale is recommended to be between 3 and 20 questions, using mainly 5-point Likert or Likert-like scales to measure at least positive and negative affect, and ideally life satisfaction, and to use mainly subjective evaluation. Further research is needed to establish how these findings for the offline world effectively translate into an online measure of wellbeing. (shrink)

Although the trickle-down effect of ethical leadership has been documented in the literature, its underlying mechanism still remains largely unclear. To address this gap, we develop a cross-level dual-process model to explain how the effect occurs. Drawing on social learning theory, we hypothesize that the ethical leadership of high-level managers could cascade to middle-level supervisors via its impact on middle-level supervisors’ two ethical expectations. Using a sample of 69 middle-level supervisors and 381 subordinates across 69 sub-branches from a large banking (...) firm in China, we found that middle-level supervisors’ ethical efficacy expectation and unethical behavior–punishment expectation accounted for the trickle-down effect. The explanatory role of middle-level supervisors’ ethical behavior–reward expectation, however, was not supported. The theoretical and practical implications are discussed. (shrink)

Despite urgent calls for more research on the integration of business ethics and the meaning of work, to date, there have been few corresponding efforts, and we know surprisingly little about this relationship. In this study, we address this issue by examining when and for whom ethical leadership is more effective in promoting a sense of work meaningfulness among employees, and their subsequent work attitudes. Drawing on the contingency theories of leadership and work meaningfulness literature, we speculate that both employees’ (...) core self-evaluation and perceived organizational support moderate the relationship, but in different ways, and these associations carry over to employees’ subsequent work attitudes in terms of job satisfaction, organizational commitment and turnover intention. We test our hypotheses with two-wave survey data collected from 377 employees. Results indicate that ethical leadership is effective in eliciting work meaningfulness and attitudes for employees higher in CSE or when POS is lower, and ineffective for those lower in CSE or when POS is higher. A supplementary analysis reveals a three-way interaction between ethical leadership, CSE and POS in predicting a sense of work meaningfulness and subsequent work attitudes. Our research cautions that ethical leadership is not a universally positive practice; it can be ineffective or even have a negative impact under some circumstances. (shrink)

Business Ethics: A European Review, EarlyView.