As the per capita income level increases, both environmental quality and income inequality will change significantly, which arouses people’s attention on the relationship between income inequality and environmental quality. Based on mathematical derivations, we first prove that when the relationship between per capita income and environmental pollution is nonlinear, and environmental pollution is not only related to per capita income, but also, among other potential determinants, to income inequality. Then, we use the two-way fixed estimator to estimate the impact of (...) income inequality on environmental quality by decomposing the Stochastic Impacts by Regression on Population, Affluence, and Technology model. The impact of income inequality on environmental pollution is significantly positive, that is, as the income gap widens, industrial pollutant emissions, carbon dioxide emissions, and PM2.5 in the air will increase; there is an “Inverted U-shaped” impact relationship between income inequality and environmental quality, that is, environmental pollution increases first and then decreases with the increase of per capita GDP; per capita income is the intermediate variable between income inequality and environmental quality. The relationship between income inequality and environmental quality should be fully considered when formulating relevant policies. The government should adopt differentiated environmental policies targeted at low-and-high income groups to achieve a win-win situation of economic growth and environmental protection. (shrink)

The literature on leadership is increasingly supporting the power of digital leadership in promoting corporate innovation. In spite of this, digital leadership is a noticeable omission from the literature. As such, in this study, we developed a model based on a resource-based view and social information processing theory to examine the roles of digital entrepreneurial orientation and digital organizational culture in the relationship between digital leadership and exploratory innovation. We examined the moderating role of big data analytics capabilities according to (...) a resource-based view and dynamic capability theory. Using a time-lagged survey data of 401 followers and 88 leaders, the results show that digital leadership has a positive impact on exploratory innovation; digital entrepreneurial orientation and digital organizational culture mediate the positive relationship between digital leadership and exploratory innovation; and and mediating effect is positive moderated by big data analytics capabilities. Thus, in this study we are not only responding to the call to strengthen digitalization research in organizations but also further deepening our understanding of the path from digital leadership to exploratory innovation. These findings have theoretical implications for the literature on leadership and managerial implications for practitioners. (shrink)

Unfounded—conspiracy and health—beliefs about COVID-19 have accompanied the pandemic worldwide. Here, we examined cross-nationally the structure and correlates of these beliefs with an 8-item scale, using a multigroup confirmatory factor analysis. We obtained a two-factor model of unfounded (conspiracy and health) beliefs with good internal structure (average CFI = 0.98, RMSEA = 0.05, SRMR = 0.04), but a high correlation between the two factors (average latent factor correlation = 0.57). This model was replicable across 50 countries (total N = 13,579), (...) as evidenced by metric invariance between countries (CFI = 0.96, RMSEA = 0.06, SRMS = 0.07) as well as scalar invariance across genders (CFI = 0.98, RMSEA = 0.04, SRMS = 0.03) and educational levels (CFI = 0.98, RMSEA = 0.04, SRMS = 0.03). Also, lower levels of education, more fear of COVID-19, and more cynicism were weakly associated with stronger conspiracy and health beliefs. The study contributes to knowledge about the structure of unfounded beliefs, and reveals the potential relevance of affective (i.e., fear of COVID-19) and cognitive (i.e., cynicism) factors along with demographics, in endorsing such beliefs. In summary, we obtained cross-cultural evidence for the distinctiveness of unfounded conspiracy and health beliefs about COVID-19 in terms of their structure and correlates. (shrink)

Unfounded—conspiracy and health—beliefs about COVID-19 have accompanied the pandemic worldwide. Here, we examined cross-nationally the structure and correlates of these beliefs with an 8-item scale, using a multigroup confirmatory factor analysis. We obtained a two-factor model of unfounded (conspiracy and health) beliefs with good internal structure (average CFI = 0.98, RMSEA = 0.05, SRMR = 0.04), but a high correlation between the two factors (average latent factor correlation = 0.57). This model was replicable across 50 countries (total N = 13,579), (...) as evidenced by metric invariance between countries (CFI = 0.96, RMSEA = 0.06, SRMS = 0.07) as well as scalar invariance across genders (CFI = 0.98, RMSEA = 0.04, SRMS = 0.03) and educational levels (CFI = 0.98, RMSEA = 0.04, SRMS = 0.03). Also, lower levels of education, more fear of COVID-19, and more cynicism were weakly associated with stronger conspiracy and health beliefs. The study contributes to knowledge about the structure of unfounded beliefs, and reveals the potential relevance of affective (i.e., fear of COVID-19) and cognitive (i.e., cynicism) factors along with demographics, in endorsing such beliefs. In summary, we obtained cross-cultural evidence for the distinctiveness of unfounded conspiracy and health beliefs about COVID-19 in terms of their structure and correlates. (shrink)

This article provides current Schwartz Values Survey (SVS) data from samples of business managers and professionals across 50 societies that are culturally and socioeconomically diverse. We report the society scores for SVS values dimensions for both individual- and societal-level analyses. At the individual-level, we report on the ten circumplex values sub-dimensions and two sets of values dimensions (collectivism and individualism; openness to change, conservation, self-enhancement, and self-transcendence). At the societal-level, we report on the values dimensions of embeddedness, hierarchy, mastery, affective (...) autonomy, intellectual autonomy, egalitarianism, and harmony. For each society, we report the Cronbach’s α statistics for each values dimension scale to assess their internal consistency (reliability) as well as report interrater agreement (IRA) analyses to assess the acceptability of using aggregated individual level values scores to represent country values. We also examined whether societal development level is related to systematic variation in the measurement and importance of values. Thus, the contributions of our evaluation of the SVS values dimensions are two-fold. First, we identify the SVS dimensions that have cross-culturally internally reliable structures and within-society agreement for business professionals. Second, we report the society cultural values scores developed from the twenty-first century data that can be used as macro-level predictors in multilevel and single-level international business research. (shrink)

This work offers a systematic interpretation of the problematics of disinterest in the Critique of Aesthetic Judgment. It examines Kant's thesis that the judgement of taste is free of considerations of morality or utility. Dahan Fan carefully traces Kant's differentiation between the agreeable, the good, and the beautiful, thus casting the relationship between the interests of reason and aesthetic disinterest in a new light.

Reseña de la tesis doctoral del mismo título de Yan Shuhua.

Resumen: En China los templos de varias creencias o religiones conforman una parte importante del espacio sagrado. En este trabajo pretendemos realizar una introducción a los templos de las creencias prehistóricas, ligadas a la naturaleza y los ancestros, así como a los de las tres principales religiones en dicho país, que son el taoísmo, el budismo y el confucianismo. Por otra parte, se exponen de manera sucinta la ubicación, el diseño, la historia, los distintos modelos y las deidades consagradas de (...) los templos. (shrink)

In the twentieth century, in both China and the West, ritual became marginalized in the face of the growth of secularism and individualism. In China, Confucianism and its essentially ritualistic comportment to the world were vigorously suppressed during the Cultural Revolution (1966-1976) under Mao Zedong. But de-ritualization already took place as a result of the Chinese Revolution of 1911 under Sun Yat-Sen. In the West, while the process of de-ritualization has been generally more gradual, it has been nonetheless drastic. In (...) contrast to this situation, this volume investigates the crucial role ritual plays in constituting the human understanding of their place in the cosmos, the purpose of their lives, and imbues human existence with a more complete sense of meaningfulness. This volume presents the work of philosophers from both China and the West as they reflect upon the constitutive role that ritual plays in human life. They reflect not only on ritual in general but also on specific Confucian and Christian appreciations of ritual. This provocative volume is a beacon of warning to Western philosophers, who think they have graduated from the trappings of ritual, and a beacon of hope for Eastern thinkers, who wish to avoid cultural fragmentation. The Editors, both Eastern and Western, have together created a seamless work that not only introduces ritual, but advances an argument for the contribution that ritual makes to cultural renewal. This volume is a work of philosophical thinking about ritual doing, but challenges those who think to realize that the salvation of philosophical thinking rests in the particularity and contingency of ritual doing. Let us hope this volume is widely read, for it points to that which might renew the West. - Jeffrey P. Bishop, Saint Louis University. (shrink)

The Endangered Species Act of 1973 (ESA) is America's strongest environmental law. Its citizen-suit provisionany personawards implicit intrinsic value, de facto standing, and operational legal rights (sensu Christopher D. Stone) to listed species. Accordingly, some cases had gone forward in the federal courts in the name of various listed species between 1979 (Palila v. Hawaii Dept. of Land & Natural Resources) and 2004 (Cetacean Community v. Bush), when the Ninth Circuit Court of Appeals ruled that animals could not sue in (...) their own name. Because the Supreme Court has interpreted its habitat destruction as the of a listed species, some have argued that enforcement of the ESA's critical-habitat-protection provision is a of private property without just compensation, contrary to the Fifth Amendment of the Constitution. The courts have not agreed. The ESA citizen-suit provision appears to waive federal-court standing requirements devolved from Article III of the U.S. Constitution, creating much confusion and mutually contradictory rulings. A series of cases (culminating with Bennett v. Spear) reconciles the ESA's citizen-suit provision with the particularized and concrete standing requirements devolved from Article III. (shrink)

本書從多維度研究了國外意識形態新變化，即從傳統意識形態的新變化、當代新出現的意識形態、社會主義意識形態的新發展、蘇共意識形態的終結及其原因等維度，對當代國外意識形態從實踐到理論、從宏觀到微觀、從內容到 形式、從類型到結構、從特徵到功能、從存在方式到傳播方式、從形成機制到作用機制、從研究視角到研究方法等方面進行較全面的研究，分析了國外意識形態新變化對我國主流意識形態建設的影響、挑戰與啟迪，並對我國社會 主義意識形態建設策略提出建議。.

本书主要介绍新兴学科精神文明学初创的时代背景、直接起因、历程和成果,阐述新兴学科在理论上触及的本体层次,内部结构,创建活动等内容。.

Both Nietzsche and La Rochefoucauld rejected metaphysical principles, such as the Kantian moral imperatives, and adopted psychology as their first philosophy. In this article I explore their views of self-love and of the will to power as the first principles of human motivation. Although both thinkers reduce actions to egoistic motives, they define the human drives and passions differently. While Nietzsche criticizes La Rochefoucauld’s view of a self-love-oriented intention as the principal cause of deeds, his interpretation is reductionist seeing that (...) La Rochefoucauld also gives a quasi-expressivist account of deeds based on multiple drives. Unlike La Rochefoucauld, Nietzsche claims that there is no preexisting intention before or behind deeds, but rather that the doer expresses herself in and through her deeds. He laments that La Rochefoucauld’s concept of self-love is overshadowed by Christianity and criticizes him for condemning secular virtues as postlapsarian vices in disguise. Egoism, for Nietzsche, is a drive that is ingrained in the psyche for self-elevation. By comparing and contrasting their views, I conclude that self-love for La Rochefoucauld is pure self-affirmation at the expense of other drives or other agents, while Nietzsche’s notion of the will to power is a master-drive’s organization of other drives in service of the grander project of the self, which at the same time allows the subordinate drives to express themselves and fulfill the functions proper to their own nature. This interpretation sheds light on the key concept of egoism and the will to power in Nietzsche’s moral psychology, as well as on the first principles of human action in Nietzsche and La Rochefoucauld. (shrink)

Resumen: La civilización China siempre ha sido conocida como la civilización de los rituales y la música, con la música jugando un papel importante a lo largo de las dinastías. El desarrollo de la música tradicional China no puede separarse de la inyección de varias ideas filosóficas y conciencia social. Ya sea el sistema de música ritual de la dinastía Zhou, las cien escuelas de pensamiento durante el período de los reinos combatientes, las discusiones metafísicas de las dinast Wei y (...) Jin, o la filosofía budista de las dinast Han y Tang, cada era ha jugado un importante papel catalizador en la formación de la teoría estética de la música tradicional China. Este artículo resume el proceso de desarrollo histórico de la cultura musical tradicional China. También analiza el proceso de construcción de la filosofía estética de la música tradicional China desde las perspectivas de las tres principales escuelas filosóficas: confucianismo, budismo y taoísmo. Estas tres escuelas han tenido el impacto más profundo en la música tradicional China. (shrink)

Como religión autóctona china, el taoísmo posee un sistema peculiar de ritualidad, el cual no solo compone una parte importante de la cultura taoísta sino que también produce cierta influencia en las costumbres folklóricas del pueblo chino. En este presente trabajo intentamos introducir el marco teórico e histórico de la ritualidad desde la época de la brujería y las religiones prehistóricas; las prácticas como la decoración del altar, los utensilios sagrados intervinientes y las acciones específicas en que se manifiestan los (...) conceptos religiosos; las construcciones taoístas para los ritos importantes; y por último los festivales cuyo origen se encuentra en los cultos a los dioses taoístas. (shrink)

The oft-undiscernible boundary between imaging and imagining is especially apparent in our cinematic experience. In Buddhist philosophy, imaging and imagining are neither the same nor different, neither not the same nor not different. In this article, I argue that imaging in Buddhism refers not only to the formational process of an image out there, but also the external form's interdependent relationship with the internal forms. Likewise, imagining refers not only to the formational process of an image in here, but also (...) to how these imaginations constitute the body's relationship with the larger milieu out there. In the second half of this article, I analyse how the interdependent relationship between imaging and imagining is configured textually and in the overall cinematic experience in Bi Gan's Diqiu zuihou de yewan/ Long Day's Journey into Night. (shrink)