本书介绍了导论——道教的道与术;唐末至北宋时期的道教思想;南宋至明代中期的道教思想等内容。.

Environmentality teases out the multilayered human-environment contacts and connections in terms of human agency and governmentality, ecological objects and their (in)dependence, power/knowledge and environmental (in)justice. “Sustainable Development Goals” recognize that ending poverty and other deprivations must go hand-in-hand with strategies that improve health and education, reduce inequality, and spur economic growth – all while tackling climate change and working to preserve our environment. This paper outlines the scopes, scales, and methods of Chinese storytelling and multimedia exhibitions on deforestation and afforestation, (...) pollution and purification, and wastelands and eco-systems in industrial, de-industrial, and post-industrial times. The author considers short stories, novellas, novels, reportages, nonfiction writings, and visual artworks, with specific focus on trees, forests, and plant writing. By reading Kong Jiesheng’s “Forest Primeval,” Ah Cheng’s “King of Trees,” Xu Gang’s Loggers, Wake Up!, Yan Lianke’s Garden No. 711: The Ultimate Last Memo of Beijing, and Chen Yingsong’s The Forest Is Silent, the author aims to bring to light the awakening and formation of Chinese ecological consciousness, the token of marred humanity and ecocritical reflection, the manifestation of biophilia-biophobia experiences, as well as the structural transformation of private feelings and public emotions in modern and contemporary China. (shrink)

本书分电视摄像艺术的技术基础、造型基础、镜语规则与实践三篇。内容有:摄像初步、镜头操作、曝光控制、电视画面造型的基础元素、电视语言等。.

Editor's AbstractIn one of the very first reactions to Li Minghui’s criticism of Mainland New Confucianism (MNC), Zeng Yi emphasizes the ties between MNC and Han-dynasty “Classical Learning” (jingxue), as opposed to the basis of Mou Zongsan-style New Confucianism in Song-dynasty Neo-Confucian “Way learning” (Daoxue). He further connects the MNC approach with an institutional, “concrete continuation” of the Confucian tradition, as opposed to the abstract, philosophical approach of Mou Zongsan.This short essay, another of the immediate reactions to Li Minghui's criticism (...) of Mainland New Confucianism, focuses on the distinction between “old” (or traditional) and “new” Confucianism, and their differing relations to liberal democracy. Fang identifies a tension in Li Minghui's attitude toward the “old,” since Li seems to want to have a connection with the tradition but also not to be bound by it. (shrink)

Intergenerational impartiality requires putting the welfare of future generations at par with that of our own. However, rational choice requires weighting all welfare values by the respective probabilities of realization. As the risk of non-survival of mankind is strictly positive for all time periods and as the probability of non-survival is cumulative, the probability weights operate like discount factors, though justified on a morally justifiable and completely different ground. Impartial intertemporal welfare maximization is acceptable, though the welfare of people in (...) the very far future has lower effects as the probabilities of their existence are also lower. However, the effective discount rate on future welfare values justified on this ground is likely to be less than 0.1 per annum. Such discounting does not compromise environmental protection and sustainability unduly. The finiteness of our universe implies that the sum of our expected welfare to infinity remains finite, solving the paradox of having to compare different infinite values in optimal growth/conservation theories. (shrink)

Ng :255–285, 1995. https://doi.org/10.1007/bf00852469) models the evolutionary dynamics underlying the existence of suffering and enjoyment and concludes that there is likely to be more suffering than enjoyment in nature. In this paper, we find an error in Ng’s model that, when fixed, negates the original conclusion. Instead, the model offers only ambiguity as to whether suffering or enjoyment predominates in nature. We illustrate the dynamics around suffering and enjoyment with the most plausible parameters. In our illustration, we find surprising results: (...) the rate of failure to reproduce can improve or worsen average welfare depending on other characteristics of a species. Our illustration suggests that for organisms with more intense conscious experiences, the balance of enjoyment and suffering may lean more toward suffering. We offer some suggestions for empirical study of wild animal welfare. We conclude by noting that recent writings on wild animal welfare should be revised based on this correction to have a somewhat less pessimistic view of nature. (shrink)

Olwen Bedford and Kwang-Kuo Hwang, Guilt and Shame in Chinese Culture: A Cross-cultural Framework from the Perspective of Morality and Identity, pp. 127–144.This article formulates a cross-cultural framework for understanding guilt and shame based on a conceptualization of identity and morality in Western and Confucian cultures. First, identity is examined in each culture, and then the relation between identity and morality illuminated. The role of guilt and shame in upholding the boundaries of identity and enforcing the constraints of morality (...) is then discussed from the perspective of each culture. The developed framework is then applied the emotions of guilt and shame in Chinese culture drawing on previous field research. Implications for future research are discussed. (shrink)

This paper investigates whether the pattern of firms’ corporate social responsibility activities affects firm value. If firms do permanently CSR activities for strategic purposes, firms’ value is more likely to increase. Using firms known to do CSR in Korea, we examine the valuation effect by adopting an earnings response coefficient model and document firms with permanent CSR activities, which show higher ERCs than other firms regardless of the level of CSR activities. This result partly explains the inconsistency among the results (...) of previous studies by showing the differential implication for firm value depending on the CSR activity pattern. Also, the results of our paper imply that investors need to consider the pattern of firms’ CSR activities in their economic decision making. (shrink)

本文集收入“传统道德文化的继承与批判”、“中国传统文化的现代化意义”、“关于中国传统道德和文化的几个问题”等文章61篇。.

The goal of this article is attempting to establish a research tradition of Chinese relationalism on the methodological grounds of constructive realism. Two of Ho’s key concepts, person-in-relations and persons-in-relation, are carefully examined and reinterpreted. Three of my theoretical models, namely, my Face and Favor model , Confucian ethics for ordinary people , and a conflict resolution model , are conceived of as microworlds for illustrating an account of person-in relations in Chinese culture. The manifestation of Confucian ethics for ordinary (...) people in one’s lifeworld results in the phenomenology of persons-in-relations as depicted by Fei’s differential order or Hsu’s psychosociogram. Applying constructive realism to my models and using the result as a framework for studying Chinese social behavior constitutes Chinese relationalism. (shrink)

This paper analyzes the impacts of index inclusions and exclusions on corporate sustainable firms by studying a sample of US stocks that are added to or deleted from the Dow Jones Sustainability World Index over the period 2002-2008. The impacts are measured in terms of stock return, risk and liquidity. We cannot find any strong evidence that announcement per se has any significant impact on stock return and risk. However, on the day of change, index inclusion (exclusion) stocks experience a (...) significant but temporary increase (decrease) in stock return. Liquidity deteriorates after the announcement day and bounces back significantly near the day of change. Systematic risk shows little change after announcements. But, idiosyncratic risk is higher after announcements. The overall results support Harris and Eitan's (The Journal of Finance 41(4), 815-829, 1986) price pressure hypothesis, which posits that event announcement does not carry information and any shift in demand (and hence the corresponding price change and liquidity change) is temporary. (shrink)

When making decisions, humans can observe many kinds of information about others' activities, but their effects on performance are not well understood. We investigated social learning strategies using a simple problem-solving task in which participants search a complex space, and each can view and imitate others' solutions. Results showed that participants combined multiple sources of information to guide learning, including payoffs of peers' solutions, popularity of solution elements among peers, similarity of peers' solutions to their own, and relative payoffs from (...) individual exploration. Furthermore, performance was positively associated with imitation rates at both the individual and group levels. When peers' payoffs were hidden, popularity and similarity biases reversed, participants searched more broadly and randomly, and both quality and equity of exploration suffered. We conclude that when peers' solutions can be effectively compared, imitation does not simply permit scrounging, but it can also facilitate propagation of good solutions for further cumulative exploration. (shrink)

도교의 이론적 근거를 제공한 노장.도가사상의 기원 과 원리를 집중 고찰한 저서.

In view of the fact that culture-inclusive psychology has been eluded or relatively ignored by mainstream psychology, the movement of indigenous psychology is destined to develop a new model of man that incorporates both causal psychology and intentional psychology as suggested by Vygotsky . Following the principle of cultural psychology: “one mind, many mentalities” , the Mandala Model of Self and Face and Favor Model were constructed to represent the universal mechanisms of self and social interaction that can be applied (...) to any culture; both models can be used as conceptual frameworks for analyzing mentalities of people in any given culture. Taking research works from Foundations of Chinese Psychology: Confucian Social Relation as exemplars , this article illustrates how to construct culture-inclusive theories of Confucianism by multiple philosophical paradigms. The mechanism of culture-inclusive theory can be applied to explain qualitative research findings on lifeworld events of people in a particular society. It can also be utilized to predict results of quantitative research conducted to verify theoretical propositions in the scientific microworld by empirical methods. (shrink)

Utilitarianism seems to be going out of fashion, amidst increasing concerns for issues of freedom, equality, and justice. At least, anti-utilitarian and non-utilitarian moral philosophers have been very active. This paper is a very modest attempt to defend utilitarianism in particular and welfarism in general. Section I provides an axiomatic defence of welfarism and utilitarianism. Section II discusses the divergences between individual preferences and individual welfares and argues in favour of welfare utilitarianism. Section III criticizes some non-utilitarian principles, including knowledge (...) as intrinsically good, rights-based ethics, and Rawls's second principle. Section IV argues that most objections to welfarism are probably based on the confusion of non-ultimate considerations with basic values. This is discussed with reference to some recent philosophical writings which abound with such confusion. Section V argues that the acceptance of utilitarianism may be facilitated by the distinction between ideal morality and self-interest which also resolves the dilemma of average versus total utility maximization in optimal population theory. (shrink)

The deep structure of Confucianism is identified through structuralist analysis in order to provide a conceptual framework for conducting social psychological research in Chinese society. Through understanding and imitating the Way of Heaven (tiendao), Confucians constructed the Way of Humanity (rendao), which consists of two aspects; ethics for ordinary people and ethics for scholars. Ethics for ordinary people adopts the principle of Respecting the Superior for procedural justice and the principle of Favouring the Intimate for distributive justice; the person who (...) occupies the superior position should play the role of decision-maker and should allocate resources by favouring intimate relationships. Because Confucian cosmology suggests that the Way of Humanity corresponds to the Way of Heaven, Confucians required individuals to cultivate themselves with the Way of Humanity. Ethics for scholars further endows Confucian disciples with the mission of benefiting the whole society with the Way of Humanity. (shrink)

The three approaches for conducting psychological research across cultures proposed by Berry , namely, the imported etic, emic and derived etic approach are critically examined for developing culture-inclusive theories in psychology, in order to deal with the enigma left by Wilhelm Wundt. Those three approaches have been restricted to a certain extent by the pan-cultural dimensional approach which may result in the Orientalism of psychology in understanding people of non-Western cultures. This article is designated to provide the philosophical ground for (...) an alternative cultural system approach to construct culture-inclusive theories in psychology. Following the principle of cultural psychology: “one mind, many mentalities” , the alternative strategy contains two steps: First, based on Bhaskar's critical realism, all universal mechanisms should seek to represent the operation of the human mind. Second, based on Archer's analytical dualism, the mechanisms of the universal mind may be used as frameworks for analyzing any cultural tradition. The culture-inclusive theories thus obtained represent the synchronic morphostasis of a cultural system, which may be used as theoretical frameworks for conducting either qualitative or quantitative empirical research in studying the diachronic morphogenesis of socio-cultural interaction in a particular culture. (shrink)