本书沿着康有为所开启的研究儒学的政治哲学途径,放弃晚清儒家在接受近代西方政制文化观念和价值取向的前提下所采取的“托古改制”的政治性立场,建构先秦儒家政治哲学的意义逻辑,论述了先秦儒学的基本性格与思想主 题。.

本书是关于新意识形态批评的论文集,本书要论述的意图是:以理论与社会生活的密切关系而言,中国文论家可以创造出自己的“本位话语”,其具体问题集中为两个,即文化转型中的当代中国的精神建构和建立文学理论的本位 话语。.

The high turnover of nurses has become a global problem. Several studies have proposed that nurses' perceptions of the ethical climate of their organization are related to higher job satisfaction and organizational commitment, and thus lead to lower turnover. However, there is limited empirical evidence supporting a relationship between different types of ethical climate within organizations and facets of job satisfaction. Furthermore, no published studies have investigated the impact of different types of ethical climate on the three components of organizational (...) commitment. This study attempts to explore the different types of ethical climate that exist in hospitals, and the degree of job satisfaction and organizational commitment of nurses in Taiwan. It uses path analysis to understand which types of ethical climate influence different facets of job satisfaction. The study also examines the impact of different types of ethical climate and facets of job satisfaction on the three components of organizational commitment. Questionnaires were distributed to 352 nurses. The relationships among variables were assessed by factor analysis, reliability, descriptive statistics, correlations, and regression. The important conclusion is that hospitals can increase job satisfaction and organizational commitment by influencing an organization's ethical climate. Hospital administrators can foster within organizations the climate types of caring, independent, and rules climate that increase satisfaction, while preventing organizations from developing the type of instrumental climate that decreases it. (shrink)

This paper gives a definition of self-reference on the basis of the dependence relation given by Leitgeb (2005), and the dependence digraph by Beringer & Schindler (2015). Unlike the usual discussion about self-reference of paradoxes centering around Yablo's paradox and its variants, I focus on the paradoxes of finitary characteristic, which are given again by use of Leitgeb's dependence relation. They are called 'locally finite paradoxes', satisfying that any sentence in these paradoxes can depend on finitely many sentences. I prove (...) that all locally finite paradoxes are self-referential in the sense that there is a directed cycle in their dependence digraphs. This paper also studies the 'circularity dependence' of paradoxes, which was introduced by Hsiung (2014). I prove that the locally finite paradoxes have circularity dependence in the sense that they are paradoxical only in the digraph containing a proper cycle. The proofs of the two results are based directly on König's infinity lemma. In contrast, this paper also shows that Yablo's paradox and its nested variant are non-self-referential, and neither McGee's paradox nor the omega-cycle liar paradox has circularity dependence. (shrink)

According to the revision theory of truth, the paradoxical sentences have certain revision periods in their valuations with respect to the stages of revision sequences. We find that the revision periods play a key role in characterizing the degrees of paradoxicality for Boolean paradoxes. We prove that a Boolean paradox is paradoxical in a digraph, iff this digraph contains a closed walk whose height is not any revision period of this paradox. And for any finitely many numbers greater than 1, (...) if any of them is not divisible by any other, we can construct a Boolean paradox whose primary revision periods are just these numbers. Consequently, the degrees of Boolean paradoxes form an unbounded dense lattice. The area of Boolean paradoxes is proved to be rich in mathematical structures and properties. (shrink)

This paper gives a definition of self-reference on the basis of the dependence relation given by Leitgeb (J Philos Logic 34(2):155–192, 2005), and the dependence digraph by Beringer and Schindler (Reference graphs and semantic paradox, 2015. https://www.academia.edu/19234872/reference_graphs_and_semantic_paradox). Unlike the usual discussion about self-reference of paradoxes centering around Yablo’s paradox and its variants, I focus on the paradoxes of finitary characteristic, which are given again by use of Leitgeb’s dependence relation. They are called ‘locally finite paradoxes’, satisfying that any sentence in (...) these paradoxes can depend on finitely many sentences. I prove that all locally finite paradoxes are self-referential in the sense that there is a directed cycle in their dependence digraphs. This paper also studies the ‘circularity dependence’ of paradoxes, which was introduced by Hsiung (Logic J IGPL 22(1):24–38, 2014). I prove that the locally finite paradoxes have circularity dependence in the sense that they are paradoxical only in the digraph containing a proper cycle. The proofs of the two results are based directly on König’s infinity lemma. In contrast, this paper also shows that Yablo’s paradox and its ∀∃\documentclass[12pt]{minimal} \usepackage{amsmath} \usepackage{wasysym} \usepackage{amsfonts} \usepackage{amssymb} \usepackage{amsbsy} \usepackage{mathrsfs} \usepackage{upgreek} \setlength{\oddsidemargin}{-69pt} \begin{document}$$\forall \exists $$\end{document}-unwinding variant are non-self-referential, and neither McGee’s paradox nor the ω\documentclass[12pt]{minimal} \usepackage{amsmath} \usepackage{wasysym} \usepackage{amsfonts} \usepackage{amssymb} \usepackage{amsbsy} \usepackage{mathrsfs} \usepackage{upgreek} \setlength{\oddsidemargin}{-69pt} \begin{document}$$\omega $$\end{document}-cycle liar has circularity dependence. (shrink)

Tu Wei-ming is the foremost exponent of Confucian thought in the United States today. Over the last two decades he has been developing a creative scholarly interpretation of Confucian humanism as a living tradition. The result is a work of interpretive brilliance that revitalizes Confucian thought, making it a legitimate concern of contemporary philosophical reflections.

According to the revision theory of truth, the binary sequences generated by the paradoxical sentences in revision sequence are always unstable. In this paper, we work backwards, trying to reconstruct the paradoxical sentences from some of their binary sequences. We give a general procedure of constructing paradoxes with specific binary sequences through some typical examples. Particularly, we construct what Herzberger called “unstable statements with unpredictably complicated variations in truth value.” Besides, we also construct those paradoxes with infinitely many finite primary (...) periods but without any infinite primary period, those with an infinite critical point but without any finite primary period, and so on. This is the first formal appearance of these paradoxes. Our construction demonstrates that the binary sequences generated by a paradoxical sentence are something like genes from which we can even rebuild the original sentence itself. (shrink)

In classical Chinese wu 吾 is commonly employed as the first-person pronoun, similar to wo 我 that retains its use in modern Chinese. Although these two words are usually understood as stylistic variants of “I,” “me,” and “myself,” Chinese scholars of the Zhuangzi 莊子 have long been aware of the possible differences in their semantics, especially in the philosophical context of discussing the relation between the self and the person, as evinced by their occurrences in the much-discussed line “Now I (...) have lost myself” in the chapter “Discussion on Making All Things Equal”. In this essay, I first provide an exegesis of the proffered explanations of the semantical differences between wu and wo as an introduction to two ways of understanding them in the Zhuangzi literature, viz. the single-reference view and the double-reference view. Then I shall argue against these two views in favor of the no-reference view, meaning that both pronouns in “Now I have lost myself” do not function referentially, given the peculiarity of the verb “lose.” I believe the no-reference view has not been explicitly articulated and defended in the literature, although some scholars who want to read the no-self view into the Zhuangzi might have implied it. My argument is supported by a close reading of the targeted passage in the Zhuangzi, premised on the assumption that the part on the “piping of Heaven” immediately following the discussion of losing oneself is an indirect explanation rather than a digression. My explanation is framed within a similar discussion of “I” by the British philosopher Elizabeth Anscombe. This comparative interpretation, I believe, not only provides the grounds for understanding Zhuangzi’s ideal of attaining the state where “the ten thousand things are one with me,” but also demonstrates how metaphysics and the philosophy of language are two interwoven threads in Zhuangzi’s reasoning. (shrink)

Although previous studies focus on the role of women in the boardroom and corporate response to natural disasters, none evaluate how women directors influence corporate philanthropic disaster response (CPDR). This study collects data on the philanthropic responses of privately owned Chinese firms to the Wenchuan earthquake of May 12, 2008, and the Yushu earthquake of April 14, 2010. We find that when at least three women serve on a board of directors (BOD), their companies’ responses to natural disasters are more (...) significant. Age diversity among women on BODs as well as good corporate profitability (e.g., high earnings per share) positively moderates the relationship between women on BODs and CPDR. (shrink)

Many corporations actively engage in political activities to enhance their relationships with politicians, facilitating access to scarce resources and creating competitive advantages. We investigate corporate donations to explore how they initiate interactions between firms and new local leaders in China. Specifically, we propose that political turnover creates unique opportunities for firms to win over new officials via corporate donations, especially in competitive markets. Moreover, we find that firms that make generous donations at the beginning of a new city secretary’s tenure (...) receive more attention from representatives of new local leaders, especially firms that were politically disadvantaged under a predecessor’s governance. Empirical studies on the turnover of city secretaries between 2001 and 2012 in China strongly support our hypotheses. Consequently, this study improves our understanding of how corporate donations initiate social exchanges between firms and politicians. (shrink)

In contrast to the traditional and ordinary interpretation of Xunzi’s theory of human nature, which considers Xunzi’s theory as claiming that human nature is bad or evil, this article aims at, first, arguing that the interpretation is wrong or at least incomplete and, second, constructing a new interpretation that, according to Xunzi’s text, there are some factors in human nature that are able to promote good behaviors. I shall demonstrate that some major paragraphs in Xunzi’s text were misinterpreted and misarranged, (...) analyze that the word wei in the chapter of “Zhengming” has two different but related senses, one of which designates some of the potential capacities of human nature, and argue that the 23 words in the chapter of “Rongru” should not be deleted as redundant, as was done by the two famous philologists in Qing dynasdy, Wang Niansun and Wang Xianqian. (shrink)

Negative workplace gossip generates social undermining and great side effects to employees. But, the damage of negative gossip is mainly aimed at the employee who perceived being targeted. The purpose of this study is to develop a conceptual model in which perceived negative workplace gossip influences employees’ in-role behavior and organizational citizenship behavior differentially by changing employees’ self-concept (organizational based self-esteem and perceived insider status). 336 employees from 7 Chinese companies were investigated for empirical analysis on proposed hypotheses, and results (...) show that: (1) Perceived negative workplace gossip adversely influences employees’ IRB and OCB. (2) Self-concept (OBSE and PIS) plays a mediating role in the relationship between perceived negative workplace gossip and employees’ behaviors (IRB and OCB); (3) Employees’ hostile attribution bias moderates the relationship between perceived negative workplace gossip and self-concept (OBSE and PIS); and also moderates the mediating effect of self-concept (OBSE and PIS) on the relationship between perceived negative workplace gossip and employees’ behaviors (IRB and OCB). Thus, our findings provide deeper insights into the potential harmful effects of gossip. In addition, we help to explain the underlying mechanism and boundary condition of these effects. (shrink)

It is proved that Yablo’s paradox and the Liar paradox are equiparadoxical, in the sense that their paradoxicality is based upon exactly the same circularity condition—for any frame ${\mathcal{K}}$ , the following are equivalent: (1) Yablo’s sequence leads to a paradox in ${\mathcal{K}}$ ; (2) the Liar sentence leads to a paradox in ${\mathcal{K}}$ ; (3) ${\mathcal{K}}$ contains odd cycles. This result does not conflict with Yablo’s claim that his sequence is non-self-referential. Rather, it gives Yablo’s paradox a new significance: (...) his construction contributes a method by which we can eliminate the self-reference of a paradox without changing its circularity condition. (shrink)

A relativized version of Tarski's T-scheme is introduced as a new principle of the truth predicate. Under the relativized T-scheme, the paradoxical objects, such as the Liar sentence and Jourdain's card sequence, are found to have certain relative contradictoriness. That is, they are contradictory only in some frames in the sense that any valuation admissible for them in these frames will lead to a contradiction. It is proved that for any positive integer n, the n-jump liar sentence is contradictory in (...) and only in those frames containing at least an n-jump odd cycle. In particular, the Liar sentence is contradictory in and only in those frames containing at least an odd cycle. The Liar sentence is also proved to be less contradictory than Jourdain's card sequence: the latter must be contradictory in those frames where the former is so, but not vice versa. Generally, the relative contradictoriness is the common characteristic of the paradoxical objects, but different paradoxical objects may have different relative contradictoriness. (shrink)

Within the theoretical framework of the moral intensity model of ethical decision making (Jones, 1991), two studies ascertained the contention that ethicality judgements are contingent upon the perceived intensity of the moral issue. In addition, Study 1 extended the validity of the moral intensity notion to whistle-blowing behaviour; Study 2 addressed the effect of the individual difference variable, need-for-cognition, on differential utilization of intensity dimensions in the ethical decision process. A scenario approach was used in both studies. Results have provided (...) convergent support for the issue-contingency nature of ethical decisions. Study 1 also showed that felt empathy for potential victims predicted the likelihood of whistle-blowing behaviour, and that the perceived overall ethicality of a wrongdoing predicted felt empathy when potential victims are psychologically and physically close. Results of Study 2 further suggested a greater utilization of issue-relevant information by high need-for-cognition individuals in ethical decision making. (shrink)

Enquiry teaching approaches are widely considered as more useful than didactic approaches for the development of environmentally responsible behaviour. This paper is a report of an empirical study on the validity of this belief with reference to higher-ability and lower- to medium-ability groups drawn from geography classes at the Advanced Level in Hong Kong. The hypotheses were that, taken together, enquiry approaches are more effective than didactic approaches for the development of environmentally responsible behaviour in both the short and long (...) terms for students as a whole, and for students within the same range of academic ability. A quasi-experimental control group design was used for selecting students and classes from schools in the territory. A questionnaire survey and a series of interviews were conducted to collect data about students' behaviour before and after they were taught a people-environment topic with a didactic approach or an enquiry approach. The results suggest that the students on the whole were not behaving as positively for the environment as their peers in other countries. For both the higher- and the lower- to medium-ability classes, those who were taught with an enquiry approach were behaving positively in more areas than those who were taught with a didactic approach in both the short and long terms. This trend could be attributed to their greater attention to critical thinking, positive behavioural changes, and the development of internal locus of control, while society as a whole was still largely apathetic to personal efforts for improving environmental quality. To further enhance the effectiveness of enquiry for the development of environmentally responsible behaviour, it is suggested that teachers should give more attention to the elements of concern and empathy in the classroom. Improvements in teacher education and training and in the guidelines for teachers, restructuring and revision of environmental education in schools, providing adequate funding and resources, and revision of the style and content of questions in public examinations are also recommended. (shrink)

Sequences of individual words make up media reports. And sequences of media reports constitute the power of the news media to influence corporate practices. In this paper, we focus on the micro-foundations of news reports to elaborate how an atmosphere of negative news reports following an initial exposure of corporate pollution activity can help stop such activity through their impact on corporate managers. We extend our understanding of the corporate governance effect of news media by considering two new aspects of (...) reports—one, the proportion of words in negative reports relative to the total number of words in all reports; and two, the geographical origin of news media. We suggest that the more negative the media coverage, and the more local this coverage, the greater the impact on corporations. Our study of news media reports from more than 600 newspaper sources on disciplining pollution activities of listed Chinese firms from 2004 to 2012 provides strong support for our hypotheses. These findings have valuable implications for the handling of pollution issues in transitional economies via the power of news words. (shrink)

Wenqi 文氣 (literary pneuma) is a foundational idea in Chinese aesthetics. It has remained elusive since its initial formulation, however. This is so largely because previous scholars did not examine its ontological and epistemological conditions in analytic terms, still less explore its implications in a conceptual framework of artistic creation. Here, it is proposed to explore its general as well as specific implications against the larger background of Chinese intellectual thought and in relation to contemporary theories of literature and aesthetics. (...) Through a philosophical inquiry, wenqi is here reconceived as an integration of the primal energy of the universe, the creative energy of human beings, and the totalizing force that animates an artistic work. Wenqi is viewed not as a substance or a product but as a creative and shaping force that flows from the writer into his writing, gives it a distinct shape, and makes it different from any other writing. The theory of wenqi is a system of aesthetic principles that govern the creative and shaping force operating in the space of three intertwined entities: the macrocosm of the universe including human society, the microcosm of the writer, and the microcosm of his writing. (shrink)

This Is A New Release Of The Original 1898 Edition.

This work has been selected by scholars as being culturally important, and is part of the knowledge base of civilization as we know it. This work was reproduced from the original artifact, and remains as true to the original work as possible. Therefore, you will see the original copyright references, library stamps (as most of these works have been housed in our most important libraries around the world), and other notations in the work.This work is in the public domain in (...) the United States of America, and possibly other nations. Within the United States, you may freely copy and distribute this work, as no entity (individual or corporate) has a copyright on the body of the work.As a reproduction of a historical artifact, this work may contain missing or blurred pages, poor pictures, errant marks, etc. Scholars believe, and we concur, that this work is important enough to be preserved, reproduced, and made generally available to the public. We appreciate your support of the preservation process, and thank you for being an important part of keeping this knowledge alive and relevant. (shrink)

This is a book of guidance rooted in the wisdom of ancient China. Bestselling author Deng Ming-Dao provides key poetic lines that distill the essence of Taoism, organizing them in the form of a journey. The material here is drawn from a variety of sources, including, the Yijing, 300 Tang Poems, and the full text of the Daodejing. As Deng Ming-Dao notes, "We walk the Way each day. We don't know what's ahead, and so it's helpful to have (...) the wisdom of others to guide us. They have left us a message to encourage us. They have spoken of the joys, griefs, and purity that we should embrace. Like good pathfinders, they give us direction and prepare us for what we might encounter. They let us walk for ourselves. We have a wonderful companion for the journey." This profound collection of ancient wisdom is the resource for those looking for daily sustenance and guidance on the path of life. -- inside front cover. (shrink)

Purpose: The cognitive effects of total sleep deprivation on the brain remain poorly understood. Electroencephalography is a very useful tool for detecting spontaneous brain activity in the resting state. Quasi-stable electrical distributions, known as microstates, carry useful information about the dynamics of large-scale brain networks. In this study, microstate analysis was used to study changes in brain activity after 24 h of total sleep deprivation.Participants and Methods: Twenty-seven healthy volunteers were recruited and underwent EEG scans before and after 24 h (...) of TSD. Microstate analysis was applied, and six microstate classes were identified. Topographies and temporal parameters of the microstates were compared between the rested wakefulness and TSD conditions.Results: Microstate class A showed lower global explained variance, frequency of occurrence, and time coverage in TSD than RW, whereas microstate class D displayed higher GEV, frequency of occurrence, and time coverage in TSD compared to RW. Moreover, subjective sleepiness was significantly negatively correlated with the microstate parameters of class A and positively correlated with the microstate parameters of class D. Transition analysis revealed that class B exhibited a higher probability of transition than did classes D and F in TSD compared to RW.Conclusion: The observation suggests alterations of the dynamic brain-state properties of TSD in healthy young male subjects, which may serve as system-level neural underpinnings for cognitive declines in sleep-deprived subjects. (shrink)

Confucianism designed a kind of social political theory quite different from those in the west. It was rooted in their realistic understandings on man, society, and the natural world. Generally, Confucians held that humankind has a specific meaning owing to mind though man came from the natural world and connected with all things. Human nature had to be defined in terms of mind whatever it was looked like. The potential ability of mind would be formed and perfected in a long (...) empirical history so as to shape one’s essence. The ability of mind to endow something with meanings was primary and then those of value judgment and rational cognition. It was the ability to plant meanings into things that was regarded as moral or positive in Confucians’ eyes because one’s world of meaning would be continuously widened and enriched. The process of resting meanings on things was exactly “efforts morally”. It led to a conclusion that education to help one require autonomy plays the key role in a society. It seems to be the only standard to judge whether a society is good or right. (shrink)

This book is about bridging the current deeply-held divide between sentience and reason. It focuses on the pragmatic role of sentient experience and its unceasing and inseparable interplay with the exercise of reason. Part I of the book deals first with the need for synthesizing the hitherto separate "truth-finding" knowledge traditions: the third-personal scientific-technological, and the first-personal humanistic-wisdom tradition. A conceptual framework for a mind reality is then proposed. Drawing from the unifying natural laws in current physical and biological sciences, (...) the mind reality is portrayed in terms of one interlocking open dynamic system with both a manifested and a covert aspect. In this entire system, each individual mind constantly "co-creates" and "co-evolves" with other collective or group minds at various levels. It is also presumed that the basic unit of interaction in the mind reality is thought or intent. Supporting evidence from psychology, parapsychology and the ancient perennial philosophies is presented. The second part of the book addresses the pragmatic consequences of the proposed mind reality. At the individual level, it is argued that sentient experience can serve the function of guiding, affirming and fostering an individual's life's work. A selection of existing first-personal accounts is presented to illustrate this point. At the collective level, the current dominant collective thought of "new capitalism" has the unfortunate consequences for humanity's sense of freedom, education and morality. Such consequences pertain to the "exteriorization" and the "deconstruction" of the intrinsic self and intrinsic values. To avoid this to happen, a collective effort at changing consciousness becomes necessary: the core task lies with the closure of the reason and sentience divide. (shrink)

The enigma of consciousness fascinates psychologists, philosophers, neuroscientists and physicists. The author of this book is interested in the qualitative aspects of consciousness, known by the philosophical term qualia. In this book she puts forward an original and integrative theory of consciousness that argues for the inseparability of qualitative and non-qualitative aspects and for the restoration of the concept of psyche.

The unwinding that Cook, 767–774 2004) proposed is a simple but powerful method of generating new paradoxes from known ones. This paper extends Cook’s unwinding to a larger class of paradoxes and studies further the basic properties of the unwinding. The unwinding we study is a procedure, by which when inputting a Boolean modal net together with a definable digraph, we get a set of sentences in which we have a ‘counterpart’ for each sentence of the Boolean modal net and (...) each point of the digraph. What is more, whenever a sentence of the Boolean modal net says another sentence is necessary, then the counterpart of the first sentence at a point correspondingly says the counterparts of the second one at all accessible points of that point are all true. The output of the procedure is called ‘the unwinding of a Boolean modal net on a definable digraph’. We prove that the unwinding procedure preserves paradoxicality: a Boolean modal net is paradoxical on a definable digraph, iff the unwinding of it on this digraph is also paradoxical. Besides, the dependence digraph for the unwinding of a Boolean modal net on a definable digraph is proved to be isomorphic to the unwinding of the dependence digraph for the Boolean modal net on the previous definable digraph. So the unwinding of a Boolean modal net on a digraph is self-referential, iff the Boolean modal net is self-referential and the digraph is cyclic. Thus, on the one hand, the unwinding of any Boolean modal net on an acyclic digraph is non-self-referential. In particular, the unwinding of any Boolean modal net on \ is non-self-referential. On the other hand, if a Boolean modal net is paradoxical on a locally finite digraph, the unwinding of it on that digraph must be self-referential. Hence, starting from a Boolean modal paradox, the unwinding can output a non-self-referential paradox only if the digraph is not locally finite. (shrink)

The Wisdom of the Tao is filled with 144 ancient stories that express profound truth by fusing delightful anecdotes with philosophy. Here are stories that lead people to do the following: flow with life, live from the heart, develop an openness to possibilities, live in balance, drop expectations, embrace acceptance...[Stories] help us make sense of who we are and how we got here. They keep us sane as we try to absorb our experiences, our aging, and our emotions. Stories help (...) us visualize the future by taking the messages of yesterday and helping us get tomorrow right."--Page 2 of cover. (shrink)

Zen/Chan 禪 occupies a unique position in world intellectual history. This article argues that there is a trend in the development of Chan thought which significantly reduces the innovative nature of Huineng’s 慧能 original thought and evinces an institutional effort to realign Huineng’s school of Chan with the Buddhist establishment. Its main objective is to locate the original sources of Huineng’s Chan and restore the revolutionary ideas of his thought. Adopting an approach that integrates historical materials with psychology, neuroscience with (...) philosophy, and close reading of Huineng’s interpretation of the Diamond Sutra and his innovative ideas and methods of cultivation in the Platform Sutra in relation to Laozi’s 老子 and Zhuangzi’s 莊子 Daoist ideas, it works out insights into the originality and universal appeal of Chan and the hitherto unpenetrated secret of Chan enlightenment. It concludes that the core of Huineng’s Chan thought is his idea of wunian 無念 (no-thinking), and satori 悟り is not the Buddhist enlightenment. (shrink)