I first got on the network in 1995, and belonged to a fairly early group of people in China who were doing that. Those on the network tend to treat it as a special field, but in fact, it is extremely valuable to have outsiders poke their noses into such specialized areas and express their unsophisticated, yet estimable, points of view. Indeed, the outsiders will often see right through things and pick up things that the experts have overlooked. I hope (...) that Beijing University students can retain the clear head of the nonspecialist. I also hope to take this opportunity to share my knowledge with my fellow students, setting up an exchange as we look at just what it is that computers and the network have to offer us—is it good or is it bad? (shrink)

Factory workers make up a large proportion of China’s internal migrants and may be highly susceptible to job and adaptation stress, negative affective states, and Internet gaming disorder. This cross-sectional study investigated the relationships between job stress, psychological adaptation, negative affective states and IGD among 1,805 factory workers recruited by stratified multi-stage sampling between October and December 2019. Structural equation modeling was conducted to test the proposed mediation model. Among the participants, 67.3% were male and 71.7% were aged 35 years (...) old or below. The prevalence of probable depression, probable anxiety, and IGD was 39.3, 28.7, and 7.5%. Being male, younger age, and shorter duration of living in Shenzhen were associated with higher IGD scores. Job stress was significantly associated with IGD but not with negative affective states. Psychological adaptation was significantly associated with negative affective states. Negative affective states were positively associated with IGD. The indirect effect of psychological adaptation but not job stress on IGD through negative affective states was statistically significant. The observed psychological correlates and mechanisms are modifiable, and can inform the design of evidence-based prevention programs for depression, anxiety, and IGD in this population. (shrink)

I have been developing an ethics that I initially identified in the text of the Zhuangzi and which I have characterized in different ways under different names. First, in contrast to the moral Golden Rule, which asks us to do unto others as we would like to have done unto us, I call it the moral Copper Rule: do unto others as they would like to have done unto them. Second, in contrast to the ethics of commonality, I call it (...) ethics of difference. Ethics of Commonality is a general term I use to include the moral Golden Rule, Kantian ethics, and even Rorty’s anti-Kantian ethics... (shrink)

Why Be Moral? Learning from the Neo-Confucian Cheng Brothers, by Yong Huang, is a book written for Western philosophers. Professor Huang claims that there are two ways of introducing a Chinese philosopher to Western audiences: first, by showing them that the Chinese philosopher’s ideas are ridiculous or inferior compared to the corresponding Western ideas, and second, by showing them that the Chinese philosopher has better answers to some Western philosophical questions than great Western philosophers. Huang thinks the first way (...) is pointless and adopts the second way in this book, which “attempts to show that the Cheng brothers’ neo-Confucian position is superior to the representative views [such as Aristotle’s... (shrink)

Let me begin by expressing my sincere gratitude to Professor Huang for his great work on the theory of patient moral relativism and to the editors of Philosophy East and West for giving me this opportunity not only to discuss my thoughts with Professor Huang but also to clarify and further develop my critique. In this reply, I shall focus on two things: first, I will briefly summarize and explain my ideas in my previous comment; second, I will tackle Huang’s (...) response in detail and discuss some points of disagreement.In “Is Zhuangzi a Patient Relativist?” I argue not only that the theory of patient relativism itself is problematic but also that it is inaccurate to interpret the Zhuangzi as espousing patient moral... (shrink)

In his recent papers, Professor Yong Huang has been attempting to interpret the ethics of Zhuangzi from the perspective of patient moral relativism. Generally speaking, there are two sorts of moral relativism that are discussed in the contemporary philosophical literature: agent relativism and appraiser relativism. The former means that the moral judgments of rightness and wrongness of an action depend on the agent’s moral standards, while the latter considers the appraiser’s standards as the only criteria for assessing the moral (...) appropriateness of a certain action. In contrast to agent relativism and appraiser relativism, “patient relativism” advocates that whether an action is moral or not should be evaluated in... (shrink)

Ben shu xi tong jie shi le zhi jue lun si xiang zai zhong guo xian dai zhe xue fa zhan yan bian de gui ji, Fen xi le liang shu ming, Xiong shi li, Feng you lan, He lin, Mou zong san, Fang dong mei, Tang jun yi deng ren yun yong zhi jue fang fa lai jian gou ge zi zhe xue si xiang ti xi zhi de yu shi, Ji you zhuan ti yan jiu de shen (...) du, You jian gu le shi de guang du, Xian ming gou le chu zhi jue lun zai zhong guo xian dai zhe xue yan jiu zhong de du te lun kuo. (shrink)

1. Sŏron -- 2. Ŭisik ŭi chonggyojŏk ch'ŭngmyŏn -- 3. Yŏng : Chŏng Yag-yong ŭi simnon -- 4. Yŏngch'e : Chŏng Yag-yong ŭi insŏngnon -- 5. 'Yŏngch'e' insŏngnon esŏ pon ch'ŏnin kwan'gye -- 6. Kyŏllon.

In his recent Ars Disputandi article, ‘Some Difficulties for Amos Yong’s Disability Theology of the Resurrection,’ Ryan Mullins argues that Yong’s proposals are fundamentally misguided by Stanley Hauerwas’ dictum – which states that to ‘eliminate the disability means to eliminate the subject’ – and that therefore Yong’s disability theology of the resurrection body encounters potentially insuperable difficulties or is not sufficiently justified in the face of more traditional accounts. In response to Mullins’ criticisms, clarifications are offered with (...) regard to both the role of Hauerwas’ notion in Yong’s theology and the theological basis for claims regarding the persistence of the marks of impairment in the resurrection body. (shrink)

In his recent Ars Disputandi article, ‘Some Difficulties for Amos Yong’s Disability Theology of the Resurrection,’ Ryan Mullins argues that Yong’s proposals are fundamentally misguided by Stanley Hauerwas’ dictum – which states that to ‘eliminate the disability means to eliminate the subject’ – and that therefore Yong’s disability theology of the resurrection body encounters potentially insuperable difficulties or is not sufficiently justified in the face of more traditional accounts. In response to Mullins’ criticisms, clarifications are offered with (...) regard to both the role of Hauerwas’ notion in Yong’s theology and the theological basis for claims regarding the persistence of the marks of impairment in the resurrection body. (shrink)

英文题名:The critic philosophy and hermeneutic philosophy.

There has been a groundswell of interest in the account of modality that Kant sets forth in his pre-Critical Only Possible Argument. Andrew Chignell's reconstruction of Kant's theistic argument in terms of what he calls has a prima facie advantage in that it appears to be able to block the plurality objection (namely, that even if every modal fact presupposes some ground, this does not entail that all modal facts share the same ground). I argue that it is both textually (...) and philosophically problematic to interpret Kant's argument in terms of real harmony. Then, I set forth an alternative response to the plurality objection which does not require the adoption of the problematic notion of real harmony. Instead, I argue that the objection can be overcome by observing that the argument seeks to ground modal facts as a totality and that, according to Kant, such relations can be accounted for only by their schematization in a single intellect. (shrink)

本书记录40多名博士精英、霍英东教育基金会获奖者的成长足迹和心路历程,读者可从中了解我国知识界的未来前景。.

The purpose of this study was to examine how culture shapes creativity by reviewing empirical findings across diverse studies. The impact of culture on creativity is typically manifested in three ways: (a) people from different cultures or settings have distinct implicit and/or explicit conceptions of creativity; (b) individuals from different cultures, particularly those from individualist and collectivist cultures, show differences in preferred creative processes and creative processing modes (e.g., usefulness seems more important than novelty in the East, whereas novelty seems (...) equally important as usefulness, if not more so, in the West) when they are engaged in creative endeavors; (c) creativity may be assessed using different measures based on culture-related contents or materials, and findings are accurate only when culturally appropriate or culturally fair measures are used. Potential implications and future directions are also proposed. (shrink)

This study investigates the relationship among ethical philosophy, thinking style, and managerial ethical decision-making. Based on the premise that business ethics is a function of culture and time, we attempt to explore two important questions as to whether the national differences in managerial ethical philosophies remain over time and whether the relationship between thinking style and ethical decision-making is consistent across different national contexts. We conducted a survey on Korean managers’ ethical decision-making and thinking style and made a cross-cultural, cross-temporal (...) comparison with the results presented by previous studies that surveyed Korean and US managers with the same questionnaire at different points in time. Our analysis revealed that Korean managers have become more reliant on rule utilitarianism for ethical decision-making over the last two decades, which is dominantly used by US managers, corroborating our convergence hypothesis built on social contracts theory. However, as opposed to previous research, we found that managers with a balanced linear and nonlinear thinking style do not necessarily make more ethical decisions compared to those with a predominantly linear or nonlinear thinking style. This study contributes to international business ethics literature by presenting a theoretical framework that may explain the convergence of ethical philosophies employed by managers in different national contexts over time, and that the relationship between thinking style and managerial ethical decision-making may not be universal, but contingent on contextual factors. (shrink)

Despite the growing number of studies on the topic of guanxi in a work context, there is a paucity of research on supervisor-subordinate guanxi in the field of organisation and management. This article critically reviews the extant literature on guanxi in human resource management and organisational behaviour and applies an inductive approach to explore the perception of guanxi from both superior and subordinate perspectives in the People's Republic of China. The study reports positive and ethical features of guanxi as well (...) as unethical and negative practices in the Chinese workplace. On the positive side, guanxi comprises reciprocal exchange and perceived positive attributes, whereas its darker aspects include perceived unfairness and supervisor-targeted impression management. Managerial and research implications are discussed. (shrink)