This essay is an attempt to sketch out two contrasting notions of freedom in the Zhuangzi and the Xunzi . I argue that to understand the classical Chinese formulations of freedom we should look at the concept of hua 化 (transformation or to transform). It is a kind of freedom that highlights the moral and/or spiritual transformation of the self and its entailments on the connection between the self and various domains of relationality. The Zhuangzian hua is the transformation of (...) the self in such a way that the self becomes supremely attuned to the complexity of the world and can thus navigate various domains of relationality with extraordinary grace, ease, and efficacy. The Xunzian hua is the transformation of the self so that the self can extend its relationality to include the entire world and transform it from a raw and uncouth world to a civilized one through ritual practices. (shrink)

Cranial electrical stimulation has been applied at various current levels in both adults and children with neurological conditions with seemingly promising but somewhat inconsistent results. Stimulation-induced spatial electric fields within a specific brain region are likely a significant contributing factor for the biological effects. Although several simulation models have been used to predict EF distributions in the brain, these models actually have not been validated by in vivo CES-induced EF measurements in the live human brain. This study directly measured the (...) CES-induced voltage changes with implanted stereotactic-electroencephalographic electrodes in twenty-one epilepsy participants and then compared these measured values with the simulated ones obtained from the personalized models. In addition, we further investigated the influence of stimulation frequency, intensity, electrode montage and age on EFs in parts of participants. We found both measured voltages and EFs obtained in vivo are highly correlated with the predicted ones in our cohort. In white matter and gray matter, the measured voltages linearly increased when the stimulation intensity increased from 5 to 500 μA but showed no significant changes with changing stimulation frequency from 0.5 to 200 Hz. Electrode montage, but not age, significantly affects the distribution of the EFs. Our in vivo measurements demonstrate that the individualized simulation model can reliably predict the CES-induced EFs in both adults and children. It also confirms that the CES-induced EFs highly depend on the electrode montages and individual anatomical features. (shrink)

This paper proposes a new system whose potential function is with three types of asymmetric potential wells, driven by trichotomous noise. Firstly, the three types of asymmetric bistable system are described in detail, and the changes of asymmetric bistable system potential function under different asymmetric factors are analyzed. Secondly, the effect of potential function parameters, asymmetric factorα, noise intensity D, and the probability of particle transition q is discussed, using numerical simulation. The detection effects of traditional symmetric SR and three (...) types of asymmetric SR are observed and compared under the driving of trichotomous noise and periodic signals. The mean of signal-to-noise ratio gain is the indicator of the system's effectiveness on enhancing weak signal. The results indicate that it can make the detection effect of the asymmetric system better than that of the traditional bistable system by adjusting the parameters of the asymmetric stochastic resonance system and trichotomous noise. (shrink)

This book rewrites the story of classical Chinese philosophy, which has always been considered the single most creative and vibrant chapter in the history of Chinese philosophy. Works attributed to Confucius, Mozi, Mencius, Laozi, Zhuangzi, Xunzi, Han Feizi and many others represent the very origins of moral and political thinking in China. As testimony to their enduring stature, in recent decades many Chinese intellectuals, and even leading politicians, have turned to those classics, especially Confucian texts, for alternative or complementary sources (...) of moral authority and political legitimacy. Therefore, philosophical inquiries into core normative values embedded in those classical texts are crucial to the ongoing scholarly discussion about China as China turns more culturally inward. It can also contribute to the spirited contemporary debate about the nature of philosophical reasoning, especially in the non-Western traditions. -/- This book offers a new narrative and interpretative framework about the origins of moral-political philosophy that tracks how the three normative values, humaneness, justice, and personal freedom, were formulated, reformulated, and contested by early Chinese philosophers in their effort to negotiate the relationship among three distinct domains, the personal, the familial, and the political. Such efforts took place as those thinkers were reimagining a new moral-political order, debating its guiding norms, and exploring possible sources within the context of an evolving understanding of Heaven and its relationship with the humans. Tao Jiang argues that the competing visions in that debate can be characterized as a contestation between partialist humaneness and impartialist justice as the guiding norm for the newly imagined moral-political order, with the Confucians, the Mohists, the Laoists, and the so-called fajia thinkers being the major participants, constituting the mainstream philosophical project during this period. Thinkers lined up differently along the justice-humaneness spectrum with earlier ones maintaining some continuity between the two normative values (or at least trying to accommodate both to some extent) while later ones leaning more toward their exclusivity in the political/public domain. Zhuangzi and the Zhuangists were the outliers of the mainstream moral-political debate who rejected the very parameter of humaneness versus justice in that discourse. They were a lone voice advocating personal freedom, but the Zhuangist expressions of freedom were self-restricted to the margins of the political world and the interiority of one's heartmind. Such a take can shed new light on how the Zhuangist approach to personal freedom would profoundly impact the development of this idea in pre-modern Chinese political and intellectual history. (shrink)

In China, online sales continue to grow against the generally adverse effects of the COVID-19 pandemic on economic development. Although advertisers favor online targeted advertising for its precision, consumers may find it intrusive and avoid it. This study constructed a conceptual model based on Stimulus-Organism-Response theory, Approach-Avoidance Theory, and Brand Avoidance Theory to investigate the influence mechanism of consumers’ perceived risk on the avoidance behavior of online targeted advertising via an online survey. Collected 436 validated data was analyzed through structural (...) equation method in AMOS statistical software. Results showed that the positively influenced advertising avoidance, and negative emotions mediated the relationship between perceived performance risk, time-loss risk, freedom risk, and advertising avoidance, but perceived privacy risk did not influence advertising avoidance through negative emotions. Perceived COVID-19 risk moderates the effect of negative emotions on advertising avoidance. The findings provide important insights for helping governments, advertisers and online platforms into which risk perceptions influence advertising avoidance, and suggests ways to mitigate consumers risk perceptions for the mutual benefit of brands and users. (shrink)

During the COVID-19 pandemic, online education has become an important approach to learning in the information era and an important research topic in the field of educational technology as well as that of education in general. Teacher–student interaction in online education is an important factor affecting students’ learning performance. This study employed a questionnaire survey to explore the influence of teacher–student interaction on learning effects in online education as well as the mediating role of psychological atmosphere and learning engagement. The (...) study involved 398 college students studying at Chinese universities as the research object. Participants filled out a self-report questionnaire. The study found that the level of teacher–student interaction positively affected students’ learning effects. The psychological atmosphere mediated the positive effect of the level of teacher–student interaction on learning effects with mediating effect value of 0.1248. Learning engagement mediated the positive effect of teacher–student interaction on learning effects with a mediating effect value of 0.1539. The psychological atmosphere and learning engagement play a chain-mediating role in the mechanism of teacher–student interaction affecting students’ learning effects; that is, teacher–student interaction promotes students’ learning engagement by creating a good psychological atmosphere, which, in turn, influences learning effects. The mediating effect value was 0.0403. The results indicate that teacher–student interaction not only directly affects students’ learning effects but also influences students’ learning effects through the mediating effect of the psychological atmosphere and learning engagement. (shrink)

The recent rapid development of information technology, such as sensing technology, communications technology, and database, allows us to use simulation experiments for analyzing serious accidents caused by hazardous chemicals. Due to the toxicity and diffusion of hazardous chemicals, these accidents often lead to not only severe consequences and economic losses, but also traffic jams at the same time. Emergency evacuation after hazardous chemical accidents is an effective means to reduce the loss of life and property and to smoothly resume the (...) transport network as soon as possible. This paper considers the dynamic changes of the hazardous chemicals’ concentration after their leakage and simulates the diffusion process. Based on the characteristics of emergency evacuation of hazardous chemical accidents, we build a mixed-integer programming model and design a heuristic algorithm using network optimization and diffusion simulation. We then verify the validity and feasibility of the algorithm using Jinan, China, as a computational example. In the end, we compare the results from different scenarios to explore the key factors affecting the effectiveness of the evacuation process. (shrink)

Isaiah Berlin is known for articulating two competing notions of freedom operative within the modern Western political philosophy, negative and positive. He provides a powerful defense of modern liberal tradition that elevates negative freedom in its attempt to preserve personal space for one's actions and choices while regarding positive freedom as suppressive due to its potentially collective orientation. This article uses Berlin as an interlocutor to challenge Zhuangzi, known for his portrayal of spiritual freedom in the Chinese tradition, prodding modern (...) Zhuangzians to bring the Zhuangzian spiritual freedom into the sociopolitical arena by reimagining new possibilities about politics. (shrink)

Isaiah Berlin is known for articulating two competing notions of freedom operative within the modern Western political philosophy, negative and positive. He provides a powerful defense of modern liberal tradition that elevates negative freedom in its attempt to preserve personal space for one’s actions and choices while regarding positive freedom as suppressive due to its potentially collective orientation. This article uses Berlin as an interlocutor to challenge Zhuangzi, known for his portrayal of spiritual freedom in the Chinese tradition, prodding modern (...) Zhuangzians to bring the Zhuangzian spiritual freedom into the sociopolitical arena by reimagining new possibilities about politics. (shrink)

Are there Buddhist conceptions of the unconscious? If so, are they more Freudian, Jungian, or something else? If not, can Buddhist conceptions be reconciled with the Freudian, Jungian, or other models? These are some of the questions that have motivated modern scholarship to approach ālayavijñāna, the storehouse consciousness, formulated in Yogācāra Buddhism as a subliminal reservoir of tendencies, habits, and future possibilities. -/- Tao Jiang argues convincingly that such questions are inherently problematic because they frame their interpretations of the (...) Buddhist notion largely in terms of responses to modern psychology. He proposes that, if we are to understand ālayavijñāna properly and compare it with the unconscious responsibly, we need to change the way the questions are posed so that ālayavijñāna and the unconscious can first be understood within their own contexts and then recontextualized within a dialogical setting. In so doing, certain paradigmatic assumptions embedded in the original frameworks of Buddhist and modern psychological theories are exposed. Jiang brings together Xuan Zang’s ālayavijñāna and Freud’s and Jung’s unconscious to focus on what the differences are in the thematic concerns of the three theories, why such differences exist in terms of their objectives, and how their methods of theorization contribute to these differences. -/- Contexts and Dialogue puts forth a fascinating, erudite, and carefully argued presentation of the subliminal mind. It proposes a new paradigm in comparative philosophy that examines the what, why, and how in navigating the similarities and differences of philosophical systems through contextualization and recontextualization. (shrink)

The Depression Anxiety Stress Scale-21 is an instrument in the assessment of mental health status. The current study recruited 1,532 Chinese hospital workers [74.4% female; mean age = 31.97 years] to examine the reliability, latent structure, and measurement invariance of the DASS-21 between genders. The Cronbach’s α values were greater than 0.90 for total score. This study examined four possible models of the DASS-21 using the confirmatory factor analysis in Chinese hospital workers. The results from CFA revealed that the latent (...) structure of the DASS-21 in medical staffs is best represented by a one-factor model. Then we used the one-factor model to examine measurement invariance across genders by using a multiple-group categorical CFA. All values of root mean square error approximation were less than 0.08, all Comparative Fix Index and Tucker–Lewis Index values were greater than 0.90, all ΔCFI values were less than 0.010, and ΔRMSEA were less than 0.015. These findings supported the gender invariance of the DASS-21 among Chinese hospital workers. (shrink)

This essay looks into a particular aspect of Sinological challenge to the modern project of Chinese philosophy within the Western academy through the lens of authorship, using the Zhuangzi 莊子 as a case study. It explores philosophical implications for texts whose authorship is in doubt and develops a new heuristic model of authorship and textuality, so that a more robust intellectual space for the philosophical discourse on Chinese classics can be carved out from the dominant historicist Sinological discourse. It argues (...) that philosophical and Sinological approaches to Chinese classics have divergent scholarly objectives and follow different disciplinary norms. To clarify such divergence, it proposes a heuristic model to distinguish two sets of scholarly objects operative in Sinology and philosophy respectively, namely original text versus inherited text, historical author versus textual author, and authorial intent versus textual intent. These two sets of scholarly objects are related, at times overlapping but often irreducibly distinct, with the former in the pairs belonging to Sinologists and the latter to philosophers. (shrink)

Word order variation in Mandarin Chinese results in two constructions consisting of a noun phrase, a cluster of a demonstrative and a classifier, and a relative clause : the OMN with the RC+DM+NP order and the IMN with DM+RC+NP order. This study used corpus data to show correlational patterns of constructional choices. Specifically, OMN is associated with new and inanimate NPs serving the grammatical role of object in the relative clause that serves the discourse function of identification. By contrast, for (...) IMN, the head NP tends to carry given information, tends to be an animate entity, tends to serve the grammatical role of subject in the relative clause, and tends to have an RC that serves the discourse function of characterization. We suggest that the usage patterns can be interpreted in terms of the cognitive and communicative principles of relevance. (shrink)

: This essay is an attempt to explain Nishida's logic of the predicate in its challenge to the Aristotelian object logic that is the foundation of substance metaphysics. It offers a comparative analysis of the critical issue of continuity so as to show why Nishida thinks Aristotelian logic cannot deal with the problematic of continuity of change while his own logic of the predicate can. It further explores the significance of Nishida's logic in providing the foundation for a non-substance ontology (...) of dynamic reality. (shrink)

A surprisingly large number of lottery prizes go unclaimed every year. This leads us to suspect that what people bet on is not only money, but also good mood. We conducted three studies to explain, from an emotional perspective, why people play lottery games. We first conducted two survey studies to assess mood state reported by online (Study 1a) and offline lottery buyers (Study 1b) at different stages of lottery play. The results revealed that participants’ highest mood appeared before knowing (...) whether they had won. In Study 2, we manipulated the means of reward (lottery tickets vs. cash) and compared participants’ mood changes at different stages of a rewards game in the laboratory. We found the following: first, lottery group participants were generally in a better mood; second, 42% of lottery group participants did not come to the laboratory to collect scratch cards; and third, lottery group participants took more time to return to the laboratory to check their tickets than participants in the cash group. In Study 3, we examined whether priming good or bad mood could influence participants’ preferences for cash versus lottery tickets. The results revealed that participants who were primed for poor mood had a higher preference for lottery tickets compared with their good mood counterparts. These findings suggest that what our participants sought in lottery play was not only money, but improved mood. (shrink)

The issue of the whole–part relationship has been a contentious subject in Indian philosophical discourse since its early stages. Generally speaking, there are two leading positions concerning the nature of the whole, from which the issue of the whole–part relationship stems. First is the reductionist position, which contends that the whole is nothing more than the parts put in a certain order; hence, the part is more fundamental than the whole, since the whole can be reduced to the parts that (...) constitute it. Second, there is the essentialist position, advocating that the essence of the whole cannot be simply reduced to the parts, since we do not find the whole in any of the parts; hence, the whole is more primary than the part. Most Indian Buddhists subscribe to the first position, whereas Hindu realists adhere to the second. When Buddhism spread to China, however, the issue took an interesting turn in the hands of Chinese Buddhists. In this article, I will examine this turn by investigating two representative Buddhist positions on the issue of whole and part. One is found in the Abhidharma literature, the early Buddhist philosophical treatises, wherein the core Buddhist notion of an tman (wu wob ), no-self, is explained by appealing to this relationship. As we will see, the whole–part relationship discussed there is distinctively reductionist. Another major deliberation on the whole–part issue is found in the literature produced by the Chinese Huayan Buddhist school, wherein the reductionist approach is nowhere to be seen. In fact, the Huayan philosophers tried as hard as they could to fend off any reductionist mode of thinking regarding the whole–part relationship. Be that as it may, their position in no way corresponds to the essentialist stance. This article investigates the unique Huayan theory of part and whole, thereby offering a possible way out of the reductionism–essentialism dilemma. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Reply to Discussion of Origins of Moral-Political Philosophy in Early China:Contestation of Humaneness, Justice, and Personal FreedomTao Jiang (bio)I am grateful to all six commentators for their careful reading of and thoughtful engagements with my book, especially to Sungmoon Kim for spearheading this group effort. In the book, Origins of Moral-Political Philosophy in Early China: Contestation of Humaneness, Justice, and Personal Freedom, I try to tell a new (...) story about the foundational period of Chinese philosophy, with a focus on the deliberations of normative values in the respective texts. I make three key points. First, the central intellectual challenge during the Chinese classical period was how to negotiate the relationships between the personal, the familial, and the political domains (sometimes also characterized as the relationship between the private and the public) when philosophers were re-imagining and re-conceptualizing a new moral-political order. Philosophers offered a dazzling array of competing visions for that newly imagined order. Second, the competing visions can be characterized as a contestation between partialist humaneness and impartialist justice as the guiding norms of the newly imagined order, with the Confucians, the Mohists, the Laoists, and the so-called fajia thinkers being the major participants. This was the mainstream intellectual project that dominated the classical debate and set the terms and the parameters of that debate. Third, Zhuangzi and the Zhuangists were the outliers of the mainstream moral-political discourse during this period. They rejected the very parameters of humaneness versus justice in the mainstream debate and instead represented a lone voice advocating personal freedom. For the Zhuangists, the mainstream debate was intellectually banal, morally misguided, and politically dangerous. One critical overall context for these [End Page 475] philosophical endeavors is that they took place within an evolving understanding of Heaven and its relationship with humans.Loy Hui-chiehLet me begin with Loy Hui-chieh's comment on the book's methodology, laid out in the Introduction to my book, as it pertains to the broader norms of practices in contemporary analytic philosophy and Chinese philosophy. The purpose of the methodological reflection in the Introduction is to provide some tools in dealing with the challenges to Chinese philosophy from Sinology (historical and philological approaches to classical Chinese texts) and Western philosophy within Western academia. I argue that scholars of Chinese philosophy, situated between Sinology and Western philosophy in the West, need to be mindful of the constructed nature of the scholarly objects shaped by disciplinary norms and practices. Specifically, scholars of Chinese philosophy, in their philosophical endeavors, construct their scholarly objects based on the operative but often implicit ideas of inherited text, textual author, and textual intent, as opposed to Sinologists who are more motivated by their scholarly objects of original text, historical author, and authorial intent.Loy's comment frames my methodological reflections primarily through the lens of history of philosophy. There is another critical element in this endeavor, namely the philosophical lineage upon which the study of philosophy in the West has been built, conceptually and institutionally. With respect to history of philosophy, Loy's questions concern the presentist orientation in analytic philosophy and its relationship with history of philosophy. As he aptly points out, analytic philosophers are ultimately uninterested in the correct interpretation of who said what in the history of philosophy. Rather their interest lies in philosophical issues and problems themselves, irrespective of how/when/by whom those issues are formulated. Scholars in history of philosophy seek to convince analytic philosophers that the texts and the ideas they study should be recognized as good philosophy by contemporary standards, not just their historical values. The presentist bias is clear. Of course, we do not have to subscribe to such a norm since the present is not necessarily the be-all and end-all of everything philosophers are concerned with, or at least it should not be. Otherwise, our philosophical reflections, even those with the presentist concerns, would be significantly impoverished. As a profession, contemporary philosophers regularly draw upon history of ideas, especially from the Hellenistic and early modern European traditions, to frame their arguments and to seek new inspirations. Such a practice is heavily dependent on the... (shrink)

Insect white wax is a type of biological wax, mainly produced in Jiading Fu (now Leshan, Sichuan province) in southern Sichuan province, also known as Sichuan wax. It is a special export product in China and an important source of income for local wax farmers. From the seventeenth century onward, Westerners who traveled deep into southwestern China studied the wax, including its geographical distribution, biological experiments, and production techniques. They assessed its commercial prospects and strove to introduce it to Europe (...) and the areas it controlled. Based on the reports of the European scholars’ expeditions, travelogues, conference proceedings, and correspondence, this paper examines the history of Western research on the insect white wax and aims to investigate the underlying motivations for the exploration activities, proposes the concept of “object colonialism,” and discusses the impact of adopting objects from their countries of origin on the world’s political and economic landscape. (shrink)

This article hopes to accomplish two goals: first, it proposes a more effective framework for philosophers who engage in philosophical interpretations and constructions of Chan Buddhist texts, like the Linji Lu, to deal with challenges from historians when the integrity of those Chan texts as well as their authorship is called into question, so that a more robust intellectual space for the philosophical discourse on Chan classics can be carved out from the dominant historicist discourse. Accordingly, I argue that philosophical (...) and historical approaches to Chan classics have divergent scholarly objectives and follow different disciplinary norms. To clarify such divergence, I propose a hermeneutical model to distinguish two sets of scholarly objects operative in history and philosophy respectively, namely original versus inherited text, historical versus textual author, and authorial versus textual intent. These scholarly objects are related, at times even overlapped but often irreducibly distinct, with the former in the pairs belonging to historians and the latter to philosophers. Second, the article puts forward an alternative interpretation of Linji’s signature teaching of sudden enlightenment by connecting Linji’s demand for immediacy in his training of disciples with the nurturing of a particular set of character traits conducive to Chan enlightenment. It argues that only those practitioners with a strong character can weather the grueling demand of the arduous spiritual journey prescribed in Chan teachings. Therefore, I describe Linji’s teaching as advocating that “character is the Way,” wherein the Way refers to the Chan path of enlightenment. (shrink)

It has long been taken for granted in modern psychology that access to the unconscious is indirectly gained through the interpretation of a trained psychoanalyst, evident in theories of Freud, Jung and others. However, my essay problematizes this very indirectness of access by bringing in a Yogācāra Buddhist formulation of the subliminal mind that offers a direct access. By probing into the philosophical significance of the subliminal mind along the bias of its access, I will argue that the different views (...) of the subliminal consciousness correspond to different models of “transcendence” and “immanence.” We will see that the involvement of the transcendence principle in Freud’s and Jung’s conceptualizations of the unconscious results in the denial of direct access to the unconscious; only the Buddhist immanence-based formulation provides direct access. This East-West comparative approach is an attempt to examine how different models of reasoning, vis-à-vis transcendence and immanence, can lead to drastically different theories as well as the practices they instruct. (shrink)

Nāgārjuna is reconstructed in the essay as someone who challenges the way much of mainstream Western and Indian philosophical traditions deal with the tension between conceptions of ultimate and conventional reality. I argue that Nāgārjuna’s philosophical deliberation exhibits a clear recognition that conceptions of ultimate and conventional reality are, in the final analysis, incompatible and that most of the effort to reconcile the tension has resulted in sacrificing the reality of the world and, as such, is misguided. I make the (...) case that Nāgārjuna stands out as one of the few major thinkers in the history of philosophy, Western and Indian, who fully recognize the tension between the two conceptions of reality and vigorously argues for their incommensurability. However, Nāgārjuna flouts the mainstream approach, both in the West and in India, which tends to sacrifice the conventional reality. First, he rejects the bifurcation of reality into ultimate and conventional by calling into question our naturalized but naive understanding of the ultimate and the conventional. Second, he repudiates any conception of ultimate reality—which turns out to be empty—and embraces a radicalized conception of conventional reality—which is the only reality for him. Third, and most importantly, in so doing he problematizes the subtle presence of ultimate entities within our understanding of the world and radicalizes such an understanding by cleansing it from any ultimate element, such as substance and essence, et cetera. (shrink)

Although Freud makes only occasional, brief references to China and Chinese culture in his works, for almost a hundred years many leading Chinese intellectuals have studied and appropriated various Freudian theories. However, whilst some features of Freud’s views have been warmly embraced from the start and appreciated for their various explanatory and therapeutic values, other aspects have been vigorously criticized as implausible or inapplicable to the Chinese context. This book explores the history, reception, and use of Freud and his theories (...) in China, and makes an original and substantial contribution to our understanding of the Chinese people and their culture as well as to our appreciation of western attempts to understand the people and culture of China. The essays are organised around three key areas of research. First, it examines the historical background concerning the China-Freud connection in the 20thcentury, before going on to use reconstructed Freudian theories in order to provide a modernist critique of Chinese culture. Finally, the book deploys traditional Chinese thought in order to challenge various aspects of the Freudian project. Both Freudianism’s universal appeal and its cultural particularity are in full display throughout the book. At the same time, the allure of Chinese cultural and literary expressions, both in terms of their commonality with other cultures and their distinctive characteristics, are also scrutinized. This collection of essays will be welcomed by those interested in early modern and contemporary China, as well as the work and influence of Freud. It will also be of great interest to students and scholars of psychology, psychoanalysis, literature, philosophy, religion, and cultural studies more generally. (shrink)

Perceived trust is a key factor affecting the behavior to donate online. In order to further explore the factors and influencing mechanisms that affect the success of medical crowdfunding projects, this paper, combined with the Stimulus-Organism-Response theory, introduces the mediating variable of social presence and perceived differences in trust, and constructs a model of online users’ donation behavior to medical crowdfunding projects. We collected 437 valid samples through a questionnaire survey, and processed the data with SPSS and Amos software to (...) test and analyze the theoretical model. The research results showed that project description and user participation have a significant positive effect on social presence; project transparency and patient identity have a significant negative effect on perceived differences in trust; social presence has a positive effect on donation behavior, while the perceived difference in trust has a negative effect; social presence and perceived differences in trust play a mediating role respectively; there is no significant effect of patient status on social presence. This study further expands the application of social presence and perceived differences in trust in medical crowdfunding, and provides a theoretical basis for the success of medical crowdfunding projects. (shrink)

Business Ethics, the Environment & Responsibility, Volume 31, Issue 2, Page 524-535, April 2022.

Data heterogeneity is the obstacle for the resource sharing on Semantic Web, and ontology is regarded as a solution to this problem. However, since different ontologies are constructed and maintained independently, there also exists the heterogeneity problem between ontologies. Ontology matching is able to identify the semantic correspondences of entities in different ontologies, which is an effective method to address the ontology heterogeneity problem. Due to huge memory consumption and long runtime, the performance of the existing ontology matching techniques requires (...) further improvement. In this work, an extended compact genetic algorithm-based ontology entity matching technique is proposed, which uses both the compact encoding mechanism and linkage learning approach to match the ontologies efficiently. Compact encoding mechanism does not need to store and maintain the whole population in the memory during the evolving process, and the utilization of linkage learning protects the chromosome’s building blocks, which is able to reduce the algorithm’s running time and ensure the alignment’s quality. In the experiment, ECGA-OEM is compared with the participants of ontology alignment evaluation initiative and the state-of-the-art ontology matching techniques, and the experimental results show that ECGA-OEM is both effective and efficient. (shrink)