Written by Li Li, Language Teacher Cognition: A Sociocultural Perspective, as the title indicates, explores the topic of teacher cognition from the perspective of sociocultural theory, aiming to theorize and analyze what teachers think, believe, know and do in their professional contexts through the lens of social interaction and Vygotsky’s theory of mental development. This book was published in October 2019 as an extension and expansion of the author’s previous book Social Interaction and Teacher Cognition (2017), answering Johnson’s (2009) call (...) for a social turn for teacher cognition stressing the importance of teacher learning in communities, and how their experiences can help them develop professional thinking and understanding (Li, 2020). This book consists of nine chapters. The first chapter provides readers with a brief review of language teacher cognition research, lays out the theoretical underpinning for this book, i.e. the combination of sociocultural theory (SCT), discursive psychology (DP) and conversation analysis (CA), and illustrates the significance of this book and its intended readers. The second chapter discusses the significance of language teacher cognition research and its many different theoretical understandings and research methods, offering a profound and new understanding of the key concepts of SCT, i.e. mediation, ZPD (zone of proximal development) and internalization. The third chapter elaborates on the link between teacher cognition and soci... (shrink)

Some scholars concluded that mind-body theories had come to an impasse. Trying to include mental phenomenon addressed in Buddhism and other value-seeking philosophies in eastern cultures, this thesis provides a solution based on a recognition of a wider range of the mental phenomena and the differences of their qualities. Through a “census” of most types and constitutes of mental phenomena and their qualities, we claim that there are at least four kinds of mind-body relation: the relation between the mind and (...) the body as a whole, between the mind as a whole and constitutive parts of the body, between types of mental phenomena and constitutive parts of the body, and between types of mental phenomena and the body as a whole. (shrink)

21世紀人類新科學、新文明的基礎——思維科學理論體系的建立 1687年英國科學家牛頓發表的《自然哲學的數學原理》一書，是近代自然科學完全確立的標誌，從而引領人類的科學邁入宏觀科學的時代，為現代文明奠定了理論和思想上的基礎；1905年德國科學家愛因斯坦發表的《相 對論》，更使得人類的科學邁入微觀科學的時代，讓人們對周圍世界有了一個更加深入和全面的了解。 雖然上述二者都有力地推動了人類科學和文明的巨大進步，卻都未能跳脫出現代科學的物質觀對人們思維上的限制，不能應用於高度複雜的人體和生命科學，更不能解決當前擺在人們面前諸於癌症、愛滋病、各種慢性病、遺傳病 、傳染病等形形色色的問題。 毫無疑問，21世紀將是人體和生命科學的世紀。然而，在人體和生命科學領域，尚未出現像牛頓的《自然哲學的數學原理》和愛因斯坦的《相對論》那樣具有劃時代意義，且與生命科學高度複雜的基本特點互相呼應的全新理論 體系；這就導致人體和生命科學在21世紀的發展將缺乏理論上的立足點，人體和生命科學新的大發展正在呼喚全新理論的出現。 2012年，《生命科學的哲學原理》一書的完成和發表，正是適應這一時代的需要而建立起來的全新科學理論體系，採用了與牛頓和愛因斯坦完全不同，更加高級、全新的思維方式，並突破了現代科學的物質觀對人們思維上的 限制，從而引領人類的科學從當前具體的物質科學邁入抽象的思維科學的新時代，進而有效地解決人體和生命科學領域中各種高度複雜的問題，整個人類的文明也將因此而再次發生翻天覆地的偉大轉變，為新的歷史時期之人類社 會的和平、穩定與快速發展提供理論和思想上的依據。.

Most scholars believe that western philosophy of mind is endowed with the truth-seeking goal in its investigation of the nature of the mind, whereas Chinese philosophy of mind aims at the value-seeking objective through its endeavors to the interpretation of the mind’s function to human being’s becoming saints. However, we insist that, besides the value-seeking tendency, the Chinese philosophy of mind also demonstrates its truth-seeking objective. This thesis reveals and reconstructs the focus questions, content and features of the truth-seeking Chinese (...) philosophy of mind by means of looking into the soul concept, mind-body theory, psychological phenomenology and psychosemantics in Chinese philosophy. (shrink)

本书在对“意向性”、“意义”、“内容”和“表征”等概念进行词源学和词义学考释的基础上、探讨了西方意向性理论的起源、演变和当代发展.

Embodied Memories, Embedded Healing foregrounds the East Asian cultural beliefs and practices that shape the environmental consciousness of the twenty-first century. In highlighting such influences, this anthology also foregrounds the closely related new and exciting directions in ecocriticism.

What responsibility do individuals bear for structural injustice? Iris Marion Young has offered the most fully developed account to date, the Social Connections Model. She argues that we all bear responsibility because we each causally contribute to structural processes that produce injustice. My aim in this article is to motivate and defend an alternative account that improves on Young’s model by addressing five fundamental challenges faced by any such theory. The core idea of what I call the “Role-Ideal Model” is (...) that we are each responsible for structural injustice through and in virtue of our social roles, i.e. our roles as parents, colleagues, employers, citizens, etc., because roles are the site where structure meets agency. In short, the Role-Ideal Model explains how individual action contributes to structural change, justifies demands for action from each particular agent, specifies what kinds of acts should be undertaken, moderates between demanding too much and too little of individual agents, and provides an account of the critical responses appropriate for holding individuals accountable for structural injustice. (shrink)

Iris Marion Young’s influential Social Connections Model of responsibility offers a compelling approach to theorizing structural injustice. However, the precise nature of the kind of responsibility modelled by the SCM, along with its relationship to the liability model, has remained unclear. I offer a reading of Young that takes the difference between the liability model and the SCM to be an instance of a more longstanding distinction in the literature on moral responsibility: attributability vs. accountability. I show that interpreting the (...) SCM as a conception of accountability resolves a number of objections, while also highlighting the SCM’s distinctive stance on the relationship between ethics and politics. (shrink)

Most discussions of racial fetish center on the question of whether it is caused by negative racial stereotypes. In this paper I adopt a different strategy, one that begins with the experiences of those targeted by racial fetish rather than those who possess it; that is, I shift focus away from the origins of racial fetishes to their effects as a social phenomenon in a racially stratified world. I examine the case of preferences for Asian women, also known as ‘yellow (...) fever’, to argue against the claim that racial fetishes are unobjectionable if they are merely based on personal or aesthetic preference rather than racial stereotypes. I contend that even if this were so, yellow fever would still be morally objectionable because of the disproportionate psychological burdens it places on Asian and Asian-American women, along with the role it plays in a pernicious system of racial social meanings. (shrink)

The virtual brand community has become an important marketing tool for companies. A successful brand community marketing strategy should attract a large number of consumers. Although past studies have revealed consumer motivations for participating in virtual brand communities, they fail to answer an important question: Why is it so easy for some virtual brand communities to attract users while others have such difficulty? In this study, product characteristics are hypothesized to be important factors that determine consumer motivation to participate in (...) brand communities. Product characteristics can directly affect how actively consumers participate in brand communities. The results of questionnaires show that product complexity, product symbolism, and product satisfaction have a positive influence on consumers’ willingness to participate in brand communities. Notably, the duration of product use has a regulating effect on the influence of product satisfaction and product symbolism. A long period of product use weakens the influence of product satisfaction on consumers’ willingness to participate in brand communities. On the contrary, a long period of product use strengthens the influence of product symbolism on consumers’ willingness to participate in brand communities. This study enriches the literature on brand community participation and has implications for companies that aim to utilize brand communities for marketing. (shrink)

This chapter distinguishes between two concepts of moral responsibility. We are responsible for our actions in the first sense only when those actions reflect our identities as moral agents, i.e. when they are attributable to us. We are responsible in the second sense when it is appropriate for others to enforce certain expectations and demands on those actions, i.e. to hold us accountable for them. This distinction allows for an account of moral responsibility for implicit bias, defended here, on which (...) people may lack attributability for actions caused by implicit bias but are still accountable for them. What this amounts to is leaving aside appraisal-based forms of moral criticism such as blame and punishment in favor of non-appraising forms of accountability. This account not only does more justice to our moral experience and agency, but will also lead to more effective practices for combating the harms of implicit bias. (shrink)

Young children judge that violations of ordinary, causal constraints are impossible. Yet children’s religious beliefs typically include the assumption that such violations can occur via divine agency in the form of miracles. We conducted two studies to examine this potential conflict. In Study 1, we invited 5- and 6-year-old Colombian children attending either a secular or a religious school to judge what is and is not possible. Children made their judgments either following a minimal prompt or following a reminder of (...) God’s extraordinary powers. Irrespective of their education, and whether or not they had been reminded of God’s extraordinary powers, children systematically judged violations of ordinary, causal constraints to be impossible. In Study 2, we asked if more extensive reminders of God’s special powers would prompt religious children to say that the impossible can happen. Five- and 6-year-old Colombian children attending either a secular or a religious school were presented with narratives in which the protagonist desired an ordinarily impossible outcome. In half the stories, the protagonist prayed to God for the desired outcome. Irrespective of education and of whether the protagonist prayed, children systematically concluded that the desired outcome would not occur and justified that conclusion by reference to ordinary causal constraints. Nevertheless, in a minority of their replies children did assert that violations of ordinary causality are possible. Overall, irrespective of their religious education, young children judge that events rarely deviate from their natural course; only occasionally do they acknowledge exceptions. (shrink)

Philosophy Compass, Volume 17, Issue 4, April 2022.

We investigate a possible universal constraint on spatial meaning. It has been proposed that people attend preferentially to the endpoints of spatial motion events, and that languages may therefore make finer semantic distinctions at event endpoints than at event beginnings. We test this proposal. In Experiment 1, we show that people discriminate the endpoints of spatial motion events more readily than they do event beginnings—suggesting a non-linguistic attentional bias toward endpoints. In Experiment 2, speakers of Arabic, Chinese, and English each (...) described a set of spatial events displayed in video clips. Although the spatial systems of these languages differ, speakers of all three languages made finer semantic distinctions at event endpoints, compared to event beginnings. These findings are consistent with the proposal that event endpoints are privileged over event beginnings, in both language and perception. (shrink)

I propose a new concept of solidarity, which I call “solidarity from below,” that highlights an aspect of solidarity widely recognized in popular uses of the term, but which has hitherto been neglected in the philosophical literature. Solidarity from below is the collective ability of otherwise powerless people to organize themselves for transformative social change. I situate this concept with respect to four distinct but intertwined questions that have motivated extant theorizing about solidarity. I explain what it means to conceptualize (...) solidarity from below as a form of power, rather than as a feeling, disposition, duty, or scheme of social arrangements. Finally, I suggest that the moral-relational aspects of solidarity emerge secondarily from the process of collective power, and not the other way around. (shrink)

Question order effects are commonly observed in self-report measures of judgment and attitude. This article develops a quantum question order model (the QQ model) to account for four types of question order effects observed in literature. First, the postulates of the QQ model are presented. Second, an a priori, parameter-free, and precise prediction, called the QQ equality, is derived from these mathematical principles, and six empirical data sets are used to test the prediction. Third, a new index is derived from (...) the model to measure similarity between questions. Fourth, we show that in contrast to the QQ model, Bayesian and Markov models do not generally satisfy the QQ equality and thus cannot account for the reported empirical data that support this equality. Finally, we describe the conditions under which order effects are predicted to occur, and we review a broader range of findings that are encompassed by these very same quantum principles. We conclude that quantum probability theory, initially invented to explain order effects on measurements in physics, appears to be a powerful natural explanation for order effects of self-report measures in social and behavioral sciences, too. (shrink)

This article theoretically proposes and empirically verifies an understudied issue in the business ethics and corporate social responsibility literature—how moral degradation in a society influences the relationship between BE or CSR and firm performance. Building on strategic choice theory, we propose that both BE and CSR become more important in enhancing business success when the perceived MD is heightened. Our analysis of 300 firms operating in China statistically confirms our hypotheses: first, under high MD, firms’ engagement in CSR results in (...) higher corporate legitimacy and competitive advantage, and second, their adherence to ethical business codes leads to higher corporate legitimacy. We conclude the article by outlining the implications for both theory and practice. (shrink)

本书收录的文集内容包括:加强军事理论研究不可或缓,继承和发展我军军队管理理论,把军事理论工作推进到一个新的局面等。.

Whether Husserl is a conceptualist has been heatedly debated among contemporary Husserl scholars. The present article intends to join the debate by asking the question of how, in the Husserlian context, intuitive acts fulfill signitive ones. On the one hand, those who take Husserl to be a conceptualist hold the content-identity theory, arguing that intuitive act and signitive act have the same content, so that the former can fulfill the latter. On the other hand, the non-conceptualists defend the object-identity theory (...) and claim that it is the identity of object of intuitive and signitive act that makes fulfillment possible. On the basis of a careful reading of the sixth investigation of Husserl’s Logical Investigations, the article proposes a dynamic content-identity theory, in which the identity of content does not mean that intuitive act and signitive act have the identical content accidentally, but rather, in the dynamic fulfillment process, the intuitive act obtains the content that overflows into it from the signitive act, so that the two acts have the identical content. And this article shows how the dynamic content-identity theory places Husserl in the conceptualist camp while avoiding certain difficulties of either plain content-identity theory or object-identity theory. (shrink)

The present study set out to examine the role of cross-linguistic differences as a source of potential difficulty in the acceptance and online interpretation of the English singular they by Chinese English as a Foreign Language learners across two levels of second-language proficiency. Experiment 1 operationalized performance through an untimed acceptability judgment test and Experiment 2 through a self-paced reading task. Statistical analyses yielded an asymmetric pattern of results. Experiment 1 indicated that unlike native English speakers who generally accepted the (...) singular they with all antecedent types, two Chinese EFL groups consisting of English majors and non-English majors both rated it as the least acceptable pronoun regardless of their proficiency level. In contrast, Experiment 2 demonstrated that like native English speakers, both Chinese EFL groups were not disrupted in their reading by the use of the singular they most of the time, although its online interpretation was modulated by L2 proficiency levels of the participants. While the English majors were not affected by the use of the singular they, the non-English majors spent a significantly longer time reading the latter region of the sentences where the singular they was used. In short, the results of the two experiments seem to indicate that under no time constraint, L2 speakers showed a heightened degree of grammar sensitivity, whereas when there was a time constraint, their grammatical sensitivity was reduced by a greater need to focus on meaning. The difficulty for Chinese EFL learners to acquire the singular they may be located at the restructuring of their existing knowledge of the plural feature of they [−PLURAL] in their mental lexicon and the adaptation to the sociocultural norms of the target language. The pedagogical implications of the findings are discussed. (shrink)

Experiences in the heart is one matter and literary writing is another: Toegye (1501-1570, a famous Korean Confucianist), however, would rather regard the two as a completely unified process, which amalgamates an immanent quality and a literary style, without isolation between them. Toegye stressed and valued the purity of the first experience, i.e., the filtered and the purified in the heart, which would flow into the second experience and purify it as well, ultimately cultivating it into a complete aesthetic experience. (...) Poetry should be solely triggered by positive emotions, being aesthetically clear and pure, with no extravagance inside. A plain and ordinary style of literary writing is thereby formed and is regarded as a natural access of transcendence to a philosophical, ethical, and aesthetic connotation which is pure, rich, and profound, 'shaping to Sagehood' in Confucianism. Emotion plays the role of a cementing force that unifies all these factors and sections for life aestheticization. (shrink)