In face recognition systems, highly robust facial feature representation and good classification algorithm performance can affect the effect of face recognition under unrestricted conditions. To explore the anti-interference performance of convolutional neural network reconstructed by deep learning framework in face image feature extraction and recognition, in the paper, first, the inception structure in the GoogleNet network and the residual error in the ResNet network structure are combined to construct a new deep reconstruction network algorithm, with the random gradient descent and (...) triplet loss functions as the model optimizer and classifier, respectively, and it is applied to the face recognition in Labeled Faces in the Wild face database. Then, the portrait pyramid segmentation and local feature point segmentation are applied to extract the features of face images, and the matching of face feature points is achieved using Euclidean distance and joint Bayesian method. Finally, Matlab software is used to simulate the algorithm proposed in this paper and compare it with other algorithms. The results show that the proposed algorithm has the best face recognition effect when the learning rate is 0.0004, the attenuation coefficient is 0.0001, the training method is SGD, and dropout is 0.1, and the algorithm proposed in this paper has the largest mean average precision compared to other CNN algorithms. The correct rate of face feature matching of the algorithm proposed in this paper is 84.72%, which is higher than LetNet-5, VGG-16, and VGG-19 algorithms, the correct rates of which are 6.94%, 2.5%, and 1.11%, respectively, but lower than GoogleNet, AlexNet, and ResNet algorithms. At the same time, the algorithm proposed in this paper has a faster matching time and a higher correct matching rate than the joint Bayesian method, indicating that the deep reconstruction network algorithm proposed in this paper can be used in face image recognition, FE, and matching, and it has strong anti-interference. (shrink)

本书共分三篇,即:现时代与马克思主义哲学的反思;马克思主义认识论探要;全球化、全球问题及社会发展理论研究.

This chapter contains section titled: Pluralistic Epistemology Panstructuralism Cultural Epistemology.

In this essay I argue that in any country, the realization of sexual equality requires a certain level of economic development. I support this general theme by examining a particular case—a dilemma faced by Chinese feminists today. I intend to show that in a developing country such as China, where heavy physical labor is still in great demand in daily life and productive activity, full sexual equality cannot be a reality.

: In this essay I argue that in any country, the realization of sexual equality requires a certain level of economic development. I support this general theme by examining a particular case--a dilemma faced by Chinese feminists today. I intend to show that in a developing country such as China, where heavy physical labor is still in great demand in daily life and productive activity, full sexual equality cannot be a reality.

: In response to Jay Gallagher's criticism, I emphasize that my article "The Dilemma Faced by Chinese Feminists" (2000) is aimed at showing how both the level of economic development and sexual difference are relevant to the realization of sexual equality. It is a much more serious theoretical attempt than to argue that men have a physical advantage in a society where heavy labor is still in great demand.

In the universe, there are countless pairs of opposites. In Chinese philosophy, there are general names for these opposites, i.e., yin and yang. In this paper I argue that the unity of opposites is a theme common to Heraclitus, a pre-Socratic philosopher, and Laozi, the best known Daoist. More specifically, I argue that both Heraclitus and Laozi believe the following: 1) opposites produce and depend on each other, without one there can’t be another; 2) each thing in the universe consists (...) of opposites and is a unity of opposites, there is nothing that is absolutely one-sided; 3) the conflict between opposites changes everything and makes new things possible. Nothing is at rest and new beings constantly come to exist, since there is constant struggle between opposites. As far as their views on the unity of opposites are concerned, Heraclitus’s and Laozi’s philosophies are extremely similar. (shrink)

This paper proposes that the study of Chinese philosophy in the English speaking world has evolved in the three stages, i.e., the stage of preliminary introduction, the stage of communication, and the stage of deep study. The paper also tentatively investigates how problematic methodology in the study of Chinese philosophy and the prevalent conception of philosophy contribute to the marginalization of Chinese philosophy in the English speaking world and suggests some possible ways for the study of Chinese philosophy to emerge (...) from the current difficult situation. At the end this paper emphasizes that no matter whether the study of Chinese philosophy can make the English speaking philosophical world accept Chinese philosophy as genuine philosophy, increased understanding and appreciation of the important and unique contribution of Chinese philosophy is its significant accomplishment nevertheless. (shrink)

Journal of Chinese Philosophy, EarlyView.

This comparative study argues that both Aristotle and the Ch'eng-Chu School deny that a weak-willed person truly and clearly knows what is best at the time of action, but their analyses of a weak-willed person's knowledge are rather different. It is shown that both Aristotle and the Ch'eng-Chu School believe that practical knowledge presupposes repeatedly acting on it and thus that the defect of the weak-willed person's knowledge cannot be overcome by purely cognitive training.

This paper investigates the correlation between the quality of corporate social responsibility disclosure and financial performance. It also investigates the moderating role of chief executive officer power in the relationship between the quality of CSR disclosure and firm value in Chinese listed companies. The evidential research used the up-to-date sample of unbalanced findings for the period of 2014–2020, from the registered Chinese firms in the Shenzhen and Shanghai Stock Exchanges as samples for the study. As a starting point technique, the (...) STATA 15 has been used to test pooled ordinary least squares regression on a sample of Chinese listed companies. We use 1-year lagged regression and two SLS regressions to monitor the potential endogeneity problem. The imbalanced data set was received from the China Stock Market and Accounting Research web page, which is the most significant source of information for Chinese publicly listed firms. Data on CSR information items and media reporting are compiled manually. The findings of the study revealed that there are positive FP consequences for the companies engaged in the quality of CSR disclosure. We also report that higher CEO power negatively enhances the quality of CSR disclosure effect on the FP of FV. The research investigates the impact of CSR disclosure and FP by presenting evidence of the moderating role of CEO power. Therefore, it is suggested that a higher law for CSR engagement and disclosure be implemented in China, and robust measures for the implementation of CEO power, although there are financial advantages to be gained. A key relevance to the empirical quality of CSR disclosure research can be recognized as the moderating role of CEO power in the quality of CSR disclosure, FP, and FV in the context of Chinese study. The findings are robust with the use of an instrumental variable method. (shrink)

Confúcio (551 aC - 479 aC) - foi um filósofo, professor e estadista bem conhecido, bastante influente durante os períodos de Primavera-Outono dos Estados Combatentes na China. Somados a esses atributos, destaca-se o fato de ele ter sido um pensador que transmitiu à humanidade numerosos conceitos perspicazes, dentre os quais a doutrina da "retificação de nomes" (正名 - zhèng míng). Esta doutrina, que tem caráter profundo, abrangente e metódico, procura resgatar a sociedade de um estado de caos para um estado (...) de ordem através da aplicação dos princípios da governabilidade benigna e através das virtudes. Nos tempos atuais, teríamos grandes ganhos humanos se conseguíssemos enxergar para além das suas falhas e encampar seus valores. Passado o tempo, nota-se que o pensamento de Confúcio sobre a rectificação de nomes ainda ostenta sua importância e serve como uma lição útil no avanço do desenvolvimento nacional das gentes. (shrink)

Journal of Chinese Philosophy, EarlyView.

Usually, people think that Gettier counter-examples challenged the traditional tripartite definition of knowledge and fundamentally changed the characteristic of the contemporary epistemology. This paper argues that regard for Gettier counter-examples is exaggerated, because (i) the JTB definition is neither an important nor a comprehensive one that covers all knowledge. Moreover, the significance of Gettier counter-examples is limited. (ii) The source of Gettier counter-examples lies in one arbitrary judgment, two mix-ups, three false assumptions, and a misunderstanding about the JTB definition.

Compared with another founder of philosophical anthropology Max Scheler, Plessner is desolated by Chinese academe. His works have not been translated into Chinese systematically, and there are few articles about his life and thoughts. The reasons for this are complicated, but the most important point of these is that Plessner has paid most of his attention to the German problems. However, Plessner’s thought, especially his critique of social radicalism, enlightens us a lot. Plessner’s critique of modernity stimulates us to think (...) about the controversy which broke out between New Left-wingers and Liberalists in the late 20th century and to discern the common ground between the two parties: Radicalism. (shrink)

The main purpose of this essay is not to give a full-scale and systematic exploration of the historical process concerning the acceptance of Habermas' works in the Chinese-spoken world but to examine the historical effect of Habermas in the Chinese-spoken context and try to find a proper way to establish a good relationship between Habermas and the Chinese-spoken world by discussing the introduction, study, and application of Habermas' most famous work, The Structural Transformation of the Public Sphere, by Chinese scholars (...) in recent years. (shrink)

With the existing research available on negative and malevolent creativity, this paper proposes a more narrowly defined concept: the bi-directional relationship between negative and malevolent creative thinking, which is intended to clarify the way forward for research in the area of negative and malevolent creativity. This paper uses qualitative research to identify and correlate an individual's concept of negative and malevolent creativity and uses a Inductive reasoning methodology to outline a preliminary theory. Following this, the preliminary theory was returned to (...) the primary sources for validation, continuous optimization, and presentation. To better demonstrate the bidirectional linkage mechanism of thinking between the two types, this paper constructed a model to describe the relationships between the variables. This study concludes that negative creative thinking is a kind of native thinking based on personal interests that are developed to emphasize the benefits of an individual's interests, while malevolent creative thinking is a kind of native thinking based on the value-added of personal interests and is deliberately harmful. Both types of thinking share a value orientation, environmental stimulation, and subjective motivation. However, they differ in terms of value goals, ways of thinking, and the scale of the subject. It is concluded from the intrinsic thinking logic of individual thinking as well as the temporal dimension of the individual creative process that value-added and intentions to exploit others are factors that drive the transformation of negative creative thinking into malevolent creative thinking, and personal intention is a vital factor for establishing a linkage between negative and malevolent creative thinking. (shrink)

From reviews of the hardback edition: a deep study of 20th century field ... of the conceptual origins and development of twentieth century field theories, ...

Given they are the most important components of Daoist thought, it is not surprising that the relation between dao 道 and One ( yi 一) takes many forms. It is often presumed that dao is the higher-level concept and that One supplements dao. However, through studying ancient texts, such as the Huangdi sijing 黃帝四經 and the Heguanzi 鶡冠子, another form is discovered, namely that dao is the lower-level concept of One. Two schools may well have co-existed in early Daoism, one (...) that "values the One" and one that "values the dao." Whereas One refers to sameness or commonality, dao points to distinctness. The One can fully take the place of dao in terms of status and function, while also retaining functions that dao lacks. A fuller understanding of this complex relationship between dao and One is helpful for a more accurate grasp of early Daoism. (shrink)

The yin yang model of thinking is most essential to the Chinese cosmology, ontology and outlook on life. This paper is a systematic discussion of such a dialectical way of thinking and its significance. It starts with investigating the origin and the meaning of terms “yin” and “yang”, and explains the later developed yin yang doctrine; it then shows how greatly and profoundly the yin yang model of thinking has influenced Chinese philosophy and Chinese character. It concludes that Chinese naturalistic, (...) dialectical, and optimistic attitudes toward the world and life are all based on the yin yang model of thinking and that the yin yang doctrine is the starting point for anyone to understand Chinese people and their philosophies. (shrink)

This paper discusses some paradoxical propositions in Chinese tradition, especially the School of Names. It not only explains what Chinese philosophers mean by these propositions and why there are such paradoxes in Chinese philosophy, but also makes an attempt to formulate these paradoxical propositions in the language of symbolic logic. Meanwhile, the paper makes a comparison between Chinese views about contradiction and Aristotle?s law ot non?contradiction and explores the relation between them. It comes to the conclusion that once the difference (...) between Chinese concept of contraries and Aristotle?s is made clear, inconsistency between Chinese paradoxial propositions and Aristotle?s. law of non-contradiction disappears. (shrink)

This paper examines Kang Youwei’s view of sexual equality based on the study of his The Book of the Great Unity (Da Tong Shu 《大同書》). The paper shows that Kang’s critique of the subjection of women is the most systematic, profound, and fierce in the history of modern Chinese philosophy. Although his theory of the oppression of women and sexual equality is essentially the combination of liberalism, utilitarianism, and socialism, his work on the subject should be given a special place (...) in modern feminist philosophy. Unlike Western feminist thinkers, Kang understood the suffering of oppressed women in non-Western countries, especially in China, and spoke out for them in a way that no one did before. The volume on women’s oppression and liberation in The Book of the Great Unity could be regarded as a book on the subjection of women in developing countries crossing cultures and religions. (shrink)

This article discusses Confucius's view of courage in comparison with Aristotle's and Neo-Confucians'. It proposes the following arguments: Confucius's conception of courage is much broader than Aristotle's, since it does not confine courage to the category of martial virtue and moral excellence that presupposes a noble motive; both Confucius's and Aristotle's conceptions of courage hold that courage is concerned with the fear of external threats but not the strength in self-improvement as Neo-Confucians have proposed; and Confucius's conception of courage is (...) more relevant and significant than Aristotle's and Neo-Confucians' to contemporary life. (shrink)

An important question about the nature of courage is whether it is a form of self-control. In this paper I argue that there are different kinds of courage and therefore the question whether courage is a form of self-control cannot be given a uniform answer. Courage exhibited in all cases may be classified as either spontaneous or deliberative courage. Spontaneous courage is not a form of self-control and usually is called for in emergency situations. It results from long-term moral cultivation, (...) not a mindless impulse. Deliberative courage is usually shown in nonemergency situations. It may or may not involve self-control. In general, other things being equal, courage without exercising self-control is morally preferable. The absence of self-control is a necessary condition for ideal courage but ordinary courage is always accompanied by the exercise of will power. (shrink)

An important question about the nature of courage is whether it is a form of self-control. In this paper I argue that there are different kinds of courage and therefore the question whether courage is a form of self-control cannot be given a uniform answer. Courage exhibited in all cases may be classified as either spontaneous or deliberative courage. Spontaneous courage is not a form of self-control and usually is called for in emergency situations. It results from long-term moral cultivation, (...) not a mindless impulse. Deliberative courage is usually shown in nonemergency situations. It may or may not involve self-control. In general, other things being equal, courage without exercising self-control is morally preferable. The absence of self-control is a necessary condition for ideal courage but ordinary courage is always accompanied by the exercise of will power. (shrink)

An important question about the nature of virtue is whether an agent's being virtuous requires the harmony in the agent between right action and right passion. This dissertation tries to answer this question by examining a particular virtue-- courage. ;The dissertation discusses different positions in both the West and the East on the relation of action and passion in the virtue of courage. These positions form a spectrum as follows: Mencius's view : courage does not involve battling with adverse desire (...) or feeling, since the courageous agent is fearless. Furthermore, great courage or moral courage is emotionally motivated. Aristotle's view: courage is not a form of self-control, although the courageous agent has medial fear. However, while courage is not emotionally motivated in the same way as other Aristotelian virtues, it is not an apathetic state, since it is emotionally motivated by love for the noble to a certain degree. James Wallace's view: courage sometimes is a virtue of self-control, and sometimes is not. Neither harmony between action and passion nor an internal struggle on the part of the agent is a necessary condition of courage. Robert C. Roberts's view: courage usually involves battling with the desire to flee and overcoming fear. Although there are exceptions, courage is basically a form of self-control. ;After examining the above positions, the author states her own views on the issues. The author believes that the relations between action and passion in cases of courage are various. In the case of ideal courage, an agent's action and passion are in harmony, but the agent's emotional motivation mainly comes from the agent's other virtues. In the case of ordinary courage, although the agent has to battle with adverse passion, the courageous action is not simply the outcome of the victory of will power over passion. There are both cognitive and emotional factors which contribute to the strength of will. ;Through the study of courage, the dissertation concludes that the harmony of action and passion is only a criterion of perfect virtue. Virtue in general does not require such harmony. (shrink)

“The Archimedean point for moral life” discussed in this article refers to the starting point of one's moral reasoning and what ultimately makes moral life possible. The article intends to show that Mengzi's doctrine of the Four Beginnings may throw some light on our search for such an Archimedean point. More specifically, it argues for the following: Mengzi's doctrine of the Four Beginnings actually takes moral sentiments as the Archimedean point for moral life; Mengzi's view of the starting point of (...) moral reasoning and the ultimate ground for moral life not only can be empirically supported to a great extent, but also logically plausible. (shrink)

Moral Perception is the moral agent’s perception of the morally significant situation. In recent decades, the question about the role of moral perception in the moral life has drawn more and more attention in contemporary ethical theories. It has been widely acknowledged that the virtuous person perceives a given morally significant situation differently from others. But, current discussions of moral perception have been focused on the cognitive function of moral perception i.e., moral perception's making a certain feature of a given (...) situation salient for the agent, but there is not much that has been said about the evaluative nature of moral perception, i.e., moral perception's offering the agent a certain evaluation of the saliently perceived feature of a given situation. This paper is intended to show that moral perception has both cognitive and evaluative dimensions. More specifically, it argues that moral perception is not only a matter of saliently seeing certain features of a morally significant situation but also a matter of evaluating these features. It is such an integration of cognitive and evaluative dimensions of moral perception that provides with the agent motivational power and makes her action possible. (shrink)

... virtue (arete) with Confucius' key notion ren — which has also been interpreted as "virtue" — in order to make explicit whether and to what extent they ...