With the rapid development of the Internet and the normalization of COVID-19 epidemic prevention and control, Online health communities have gradually become one of the important ways for people to obtain health information, and users have to go through a series of information processing when facing the massive amount of data. Understanding the factors influencing user information processing is necessary to promote users’ health literacy, health knowledge popularization and health behavior shaping. Based on the Heuristic-Systematic Model, Information Ecology Theory, Privacy (...) Trade-Off and Self-Efficacy Theory, we constructed a model of factors influencing user information processing in online health communities. We found that information quality and emotional support had indirect effects on heuristic and systematic information processing, and these effects were mediated by privacy concerns and self-efficacy. In our research model, systematic information processing was most positively influenced directly by self-efficacy. Privacy concerns had a direct negative correlation with both dual information processing pathways. Therefore, OHCs managers should develop relevant regulations to ensure the information quality in OHCs and improve privacy protection services to promote user information processing by improving users’ self-efficacy and reducing their privacy concerns. Providing a user-friendly and interactive environment for users is also recommended to create more emotional support, thus facilitating more systematic information processing. (shrink)

Background Altruism is the core of nursing professionalism. Graduate nursing education in China started late and is still developing, exploring the current state of altruistic behavior and the perceived experience of altruism among graduate nursing students may have important implications for nursing education. Objective Explore the current state of altruistic behavior and the perceived experience of altruism among graduate nursing students in China. Research design This is a descriptive phenomenological qualitative research study, semi-structured in-depth interviews were conducted. Seventeen graduate nursing (...) students from three schools were selected to participate in the study. Colaizzi’s analysis method was performed with NVivo software to develop common themes from the data. Ethical considerations The research proposal was approved by the Research Ethic Committee of Yangzhou University, China. Results Four themes emerged from the analysis of the interviews of the 17 participants: “Definition of altruism,” “Altruism in the nursing profession,” “Altruism applied in practice,” and “Factors influencing altruistic behavior.” Conclusions Although participants indicated that the concept of “altruism” was relatively new to them, altruistic behavior is common in both their work and life. Many factors influence the altruistic behavior of graduate nursing students, including the environment, personal factors, education, recipient factors, occupational factors, and gains and losses. Families, schools, and hospitals should create favorable environments to foster altruistic tendencies in students. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Reviewed by:Philosophy of Taste by Huanan GongChunpeng Hao (bio)Philosophy of Taste. By Huanan Gong. Beijing: SDX Joint Publishing Company, 2022. Pp. xii + 312. Paperback ¥59.00, isbn 978-7-108-07489-8. Postmodern thought in Western philosophy often criticizes the tradition of logocentrism and ocularcentrism. This tradition of philosophical observation can be found in Pythagoras' definition of the philosopher, who is a spectator as distinct from the sportsman and the merchant in (...) the Great Games. The attitude of observation reflects the logical, objective, and neutral characteristics of philosophy. Especially in Plato's philosophy we could find this objectified "observation" (p. 18). This tradition laid the foundation of Western philosophy. Since then, philosophy has developed "metaphysics," "ontology," "epistemology," "rationalism," "idealism," and other themes. However, if we examine the original meaning of the word "philosophy," it only refers to the "love" (philia) of "wisdom" (sophia). The Chinese "love of wisdom" is different from that of Western philosophers. Professor Gong Huanan's Philosophy of Taste is a work about "taste" and "Dao". It represents a different path from the ancient Greek philosophical tradition. In the book, Gong reveals how the Chinese use these three core concepts ("taste", "sense" and "xiang") to identify things, discuss nature, understand the Dao and live in the world, thus outlining a world of Chinese culture that is different from that of the West. He delves into the principles and rich meanings inherent in these fundamental concepts of Chinese philosophy, and then explores ways of reconstructing Chinese philosophy drawing on contemporary resources (p. 307). There are seven chapters in Philosophy of Taste. In Chapters 1 and 2, which offer a discussion on "taste," Gong gives a broad overview of the definition of "taste" and its scope in Chinese thought; Chapters 3 and 4 deal with the subject of "sense," which moves from taste to the relationship between the senses and the mind. Finally, in Chapters 5, 6, and 7, the main discussion is on "xiang" (象, shape, appearance), where the author distinguishes between "xiang" and "form". "Xiang" in Chinese culture has no form, so it has little relevance to vision, and there is no Western ocularcentrism in China (p. 192). Gong also discusses expressions in the Chinese tradition that equate wisdom with sight and hearing, for example, cong ming 聪明 (intelligent, clever, bright), which is synonymous with wisdom, originally refers to good hearing and [End Page 1] good sight (p. 36). However, Chinese culture is diverse and not "monotheistic." There are many ways of attaining wisdom or the Dao, and Buddhism uses the eyes, ears, nose, tongue, body and mind as a method of practice to attain it (p. 19). For it is basically through the eyes, ears, nose, tongue, body, etc. that one receives information, and among them the sense of taste of the tongue is a viewpoint with Chinese characteristics. Chinese people are very fond of eating, but eating does not simply mean desire and unruliness--there is thought in it. As The Doctrine of the Mean or Zhongyong 中庸 says, "There is no body but eats and drinks. But they are few who can distinguish flavors" (p. 1). The Chinese word for "sense" (ganjue 感觉) has two parts, one is feel (gan 感) and another is awareness (jue 觉). Everyone has the ability to sense, but few have awareness. Only those who have both can know the truth. "Taste" seems to be closer to feeling and is an attribute of objects, of which there are several kinds, such as sour, sweet, bitter, and spicy. But it is not unrelated to the perceiver, for without the organ of perception, there would be no taste. This organ of taste reception is the tongue. In Chinese, "tongue" is also known as the root of the soul, or the opening of the mind (p. 25). The tongue and the mind work together to create the activity of the sense of taste. In short, the sense of taste is the unification of the attributes of things and the human mind in sensation. It is the same as knowing the Dao, which is in everything around us, but one needs to have a "heart" to discover it (p. 89). Gong holds that, in Chinese thought... (shrink)

Ben shu jie shao le gong zi zhen, wei yuan, yan fu, kang you wei, tan si tong, liang qi chao, chen tian hua, zhang bing lin deng wan qing si xiang jia de zhe xue si xiang.

Ben shu yi han si{692126}kai mi sen de fa lü li lun ji qi shi jian wei zhong xin lun shu le kai mi sen xiang guan fa lü li lun de yuan yuan, chuan tong ji qi shi jian te xing, lun shu le kai mi sen zuo wei " ao di li xian fa de she ji shi " dui yu ao di li fa lü li lun ji qi shi jian suo zuo chu de gong xian. (...) tong shi, kai mi sen de fa lü li lun zhi gen yu xi fang de fa zhi li nian yi ji de yi zhi de fa lü li shi chuan tong, 1848 nian ge ming qi jian chan sheng de zhu duo xian fa yi ji ao xiong di guo de di guo fa yuan chuan tong wei kai mi sen de fa lü li lun dian ding ji chu, jiang kai mi sen de li lun ji qi shi jian zhi yu fa zhi li shi he de yi zhi fa lü li shi fa zhan de da huan jing zhong yu yi shen shi, ke yi geng hao di li jie kai mi sen de li lun ji qi shi jian de yi yi yu jia zhi. (shrink)

Hao Wang was one of the few confidants of the great mathematician and logician Kurt Gödel. _A Logical Journey_ is a continuation of Wang's _Reflections on Gödel_ and also elaborates on discussions contained in _From Mathematics to Philosophy_. A decade in preparation, it contains important and unfamiliar insights into Gödel's views on a wide range of issues, from Platonism and the nature of logic, to minds and machines, the existence of God, and positivism and phenomenology. The impact of Gödel's theorem (...) on twentieth-century thought is on par with that of Einstein's theory of relativity, Heisenberg's uncertainty principle, or Keynesian economics. These previously unpublished intimate and informal conversations, however, bring to light and amplify Gödel's other major contributions to logic and philosophy. They reveal that there is much more in Gödel's philosophy of mathematics than is commonly believed, and more in his philosophy than his philosophy of mathematics. Wang writes that "it is even possible that his quite informal and loosely structured conversations with me, which I am freely using in this book, will turn out to be the fullest existing expression of the diverse components of his inadequately articulated general philosophy." The first two chapters are devoted to Gödel's life and mental development. In the chapters that follow, Wang illustrates the quest for overarching solutions and grand unifications of knowledge and action in Gödel's written speculations on God and an afterlife. He gives the background and a chronological summary of the conversations, considers Gödel's comments on philosophies and philosophers, and his attempt to demonstrate the superiority of the mind's power over brains and machines. Three chapters are tied together by what Wang perceives to be Gödel's governing ideal of philosophy: an exact theory in which mathematics and Newtonian physics serve as a model for philosophy or metaphysics. Finally, in an epilog Wang sketches his own approach to philosophy in contrast to his interpretation of Gödel's outlook. (shrink)

本书收入其论著22种. 主要有《经学通论》, 《中国文学史略论》, 《三礼述要》, 《旧唐书札迻》等.

This cogent and knowledgeable critique of the tradition of modern analytic philosophy focuses on the work of its central figures -- Russell, Carnap, and Quine -- and finds it wanting. In its place, Hao Wang unfolds his own original view of what philosophy could and should be. The base of any serious philosophy, he contends, should take as its point of departure the actual state of human knowledge. He explains the relation of this new tradition to mathematical logic and reveals (...) the crucial transitions and mistakes in mainstream Anglo-American philosophy that make a new approach so compelling.Equally at home in philosophy and mathematics, Wang is uniquely qualified to take on the task of critically examining modern philosophy. He carefully traces the path of ideas from Russell and Wittgenstein through the Vienna Circle to modern British and American philosophy, and makes use of his familiarity with the profound thought of Kurt Gödel with whom he has had numerous discussions. He also presents the broader significance of Russell's philosophy, provides a comprehensive and unified treatment of Quine's work in logic and in philosophy, and delineates what is common between Carnap and Quine. (shrink)

The influential stage of Internet of Things has reformed all fields of life in general but specifically with the emergence of artificial intelligence has drawn the attention of researchers into a new paradigm of life standard. This revolution has been accepted around the globe for making life easier with the use of intelligent devices such as smart sensors, actuators, and many other devices. AI-enabled devices are more intelligent and capable of doing a specific task which saves a lot of resources (...) and time. Different approaches are available in the existing literature to tackle diverse issues of real life based on AI and IoT systems. The role of decision-making has its own importance in the AI-enabled and IoT systems. In-depth knowledge of the existing literature is dire need of the research community to summarize the literature in effective way by which practitioners and researchers can benefit from the prevailing proofs and suggest new solutions for solving a particular problem of AI-enabled sensing and decision-making for the IoT system. To facilitate research community, the proposed study presents a systematic literature review of the existing literature, organizes the evidences in a systematic way, and then analyzes it for future research. The study reported the literature of the last 5 years based on the research questions, inclusion and exclusion criteria, and quality assessment of the selected study. Finally, derivations are drawn from the included paper for future research. (shrink)

The debate between Zhuangzi and Huizi has profound epistemological significance, however, the main body of their debate comprises logical inferences and refutations. Therefore, this paper mainly focuses on the logical aspects of the debate. Some scholars have suggested that Huizi’s argument is self-contradictory; however, in fact, based on such evaluations of Huizi’s argument, we can conclude that Zhuangzi’s logic is also self-contradictory. By utilizing modern logical analysis tools, this study reveals what and how the propositions and inferences contained in the (...) language of the debate are articulated accurately and strictly. Moreover, by elaborating on the implicit premises omitted by Zhuangzi and Huizi, the actual logical process of the debate can be restored, and the logical fallacy of clandestine change of argumentative issue are revealed. This study presents clear modern logic analysis of the debate; it can also provide a more reliable logical basis for the discussions of Zhuangzi and Huizi’s related philosophical thoughts. (shrink)

本書分為思維與語言關係研究、認識與真理關係探析、學術研究與學術創新三大專題，書中從發生學的視角提出了人類思維的發生先於語言的獨到見解，進而闡明了語言對人類思維發展的促進作用；探討了真理與認識的關係和真 理有無階級性問題。闡明了真理，包括相對真理均不包含錯誤。用真理的科學性論證了任何真理，包括社會科學的真理都沒有階級性；從哲學的角度論述了獨立思考之于學術創新的重大意義。.

This study examines whether penalties issued to Chinese listed companies by securities regulators for violations of corporate law affect the cost of debt, and the moderating role of corporate social responsibility fulfillment on this relationship. Our sample consists of firms listed on Shanghai and Shenzhen stock exchanges from 2011 to 2017 and the data are collected from the announcements of China Securities Regulatory Commission. The findings are as follows: punishment announcements by regulatory authorities increase the cost of debt; and the (...) effect of punishment announcements on the cost of debt is partially offset by prior CSR performance. These findings are shown to be robust. The reputation insurance effect of CSR is more pronounced in state-owned enterprises and in an institutional environment with low marketization, a weak legal environment, and low information transparency. The findings support the reputation insurance hypothesis of CSR and employ the cost of debt as a governance mechanism. (shrink)

The majority of the extant languages have one of three dominant basic word orders: SVO, SOV or VSO. Various hypotheses have been proposed to explain this word order bias, including the existence of a universal grammar, the learnability imposed by cognitive constraints, the descent of modern languages from an ancestral protolanguage, and the constraints from functional principles. We run simulations using a multi-agent computational model to study this bias. Following a local order approach, the model simulates individual language processing mechanisms (...) in production and comprehension. The simulation results demonstrate that the semantic structures that a language encodes can constrain the global syntax, and that local syntax can help trigger bias towards the global order SOV/SVO. (shrink)

In this paper I argue that Leibniz's ethics is a kind of virtue ethics where virtues of the agent are explanatorily primary. I first examine how Leibniz obtained his conception of justice as a kind of love in an early text, Elements of Natural Law. I show that in this text Leibniz's goal was to find a satisfactory definition of justice that could reconcile egoism with altruism, and that this was achieved through the Aristotelian virtue of friendship where friends treat (...) each other as “other selves.” Following this decisive moment, Leibniz adopted an Aristotle‐inspired ethical framework where the virtuous agent is central for moral evaluations. I then show that, despite certain developments, Leibniz's ethics retained this essential feature throughout his career. In Leibniz's later writings, God constitutes the foundation of the moral realm, and the fundamental moral endeavor of human beings consists in the imitation of God. (shrink)

In the dissertation I have presented a historical, comparative, and systematic study on the issue of the relation between aesthetic subjects and ethical subjects by focusing on the philosophers Lao-zi, Zhuang-zi, Mencius, Tu Wei-ming, Heidegger, Derrida, Foucault, and Levinas. By "aesthetic" I mean "amoral" in the Kierkegaardian sense, and by "ethical" I mean care and compassion for others in the Levinasian sense. The dissertation is correspondingly divided into two parts: "Part : Aesthetic Subjects," and "Part : Ethical Subjects." In Part (...) I, I argue that in Lao-zi and Zhuang-zi there is a tranquil poetic-religious-aesthetic subject, in Heidegger a heroic-existential-aesthetic subject and a poetic-aesthetic subject , and in Confucianism a metaphysical-moral-aesthetic subject. In Part II, one can see that in Derrida there is an ethical-religious subject, in Foucault, an ethical-political subject, and in Levinas, a pious religious-ethical subject. ;By investigating, interpreting and comparing three kinds of ethics, metaphysical moral theory, originary ethics, and postmodern ethics, I try to provide an answer to the question asked by contemporary philosophers "Who comes after the subject?" The subject, as I understand it, means the subject of representation, the metaphysical subject. This subject is essentially aesthetic. The end of the subject is my starting point. The central theme of my present study is that an ethical subject is possible only on the condition that it is first a situated subject. However, this does not mean that a situated subject is necessarily an ethical one. After the death of the subject there are at least two possibilities of being a situated subject, the aesthetic one and the ethical one: for example, the Nietzschean subject in early Derrida and the Levinasian subject in later Derrida respectively. ;My conclusion is that if the subject in "Who comes after the subject?" is a knowing subject, then in postmodern ethics, the subjectivity of the subject is constituted in its ethical responsibilities. (shrink)

本书从研究王朝闻审美关系思想出发,分析其美学研究形而下的方法论特征及其优势,梳理其从匡正艺术审美关系特征走向构建人生审美关系的学术历程,诠释其审美关系论的基本内容.

This research paper aims to explore the images of Israel in the eyes of college students in Shanghai, China. The author chooses students from East China Normal University, Shanghai International Studies University, Shanghai University of Finance and Economics together with some other small groups of college students as the subjects of the questionnaire. These target college students are supposed to represent the mainstream discourse concerning the public images of Israel among Shanghai young intellectual groups. In the survey, the author discovers (...) the responses are both positive and negative, though not half to half, mostly depending on from what ( which )channels they have learned about Israel. (shrink)

本书运用辩证唯物主义和历史唯物主义的世界观和方法论,分析宗教方面的一些基本问题。全书分宗教总论、宗教与社会生活、当代中国的宗教问题三篇,共15章.

For more than 200 years, America’s images in Chinese popular as well as public discourse have experienced both positive and negative phases. This paper is exploring the general images of America in China, focusing on 6 critical periods when Sino-U.S. relations was at the cross-road. The author chose three regions: Shanghai?Jiangsu and Anhui as the subjects of the questionnaires. To follow ground-to-up method, the subjects are all ordinary people and they are supposed to represent the tendency of popular discourse regarding (...) the general images of America in China. The author finds that the general images of America have experienced ups and downs since Shanghai Communique signed in 1972, and one of the driving forces is the two-way operation between the public and the popular discourse, which in the end affects or constrains the thinking of Chinese decision makers who are responsible for China policy towards U.S. (shrink)

WANG Bi 王弼 develops a metaphysic of Dao 道 in his Commentary on Laozi and “The Structure of Laozi’s Subtle Pointers.” I summarize this metaphysic as the following thesis: Dao is featureless and is the ultimate reason why the myriad things exist and are the ways they are. I develop a systematic account of this thesis: I provide an interpretation of the featurelessness of Dao and show how Dao’s featurelessness relates to its fundamental explanatory role as the ontological ground for (...) the myriad things. (shrink)

The introduction of digital technologies in collective actions seems to have transformed the dynamics of movement organizing and enabled divergent forms of protest organizing. While some studies emphasize “organizationless” organizing in which traditional organizational forms—social movements organizations and formal-bureaucratic structures—have been pushed into the margins, other studies showcase how traditional forms have assumed alternative features, for example, connective leadership and organizations with fluid boundaries. While existing research correctly points out the evolving organizing dynamics and forms in digital activism, few studies (...) have accounted for why digitally enabled protests take certain organizing forms over others among multiple modes of interaction between protesters and digital technologies. Using a case study of a protest campaign organized by Chinese American immigrants, this study illustrates why immigrant activists struggled to keep the campaign “organizationless” on WeChat, a China-based digital platform that afforded other forms of organizing over such an organizing mode. Building on the mechanism-based approach in social movement studies, the findings show that immigrant activists’ emotional–cognitive responses to the changing digital environments became the driving force behind the relational choices to maintain the protest “organizationless.” The study, therefore, may not only inform future studies to explore why certain structures of protest networks emerge and develop but also contribute to the mechanism-based approach by foregrounding emotional–cognitive mechanisms, which mediate environmental and relational mechanisms. (shrink)

Love is often seen as the most intimate aspect of our lives, but it is increasingly engineered by a few programmers with Artificial Intelligence (AI). Nowadays, numerous dating platforms are deploying so-called smart algorithms to identify a greater number of potential matches for a user. These AI-enabled matchmaking systems, driven by a rich trove of data, can not only predict what a user might prefer but also deeply shape how people choose their partners. This paper draws on Jürgen Habermas’s “colonization (...) of the lifeworld” thesis to critically explore the insidious influence of delegating romantic decision-making to an algorithm. The love lifeworld is colonized inasmuch as online dating algorithms encroach into our romantic relations to the extent that communicative action within romance is replaced by the technocratic rules of an algorithm. (shrink)

Naming or names (ming 名) is one of the key concepts in Daodejing (道德經). According to a popular understanding, names in Daodejing correspond to features (xing 形) of things; ordinary things have names, but Dao is featureless and nameless. What is missing, however, is atheory of the relationship between names and features explaining why ordinary things have names but Dao does not. In this paper, I develop a theory of names in Daodejing that explains how names relate to things and (...) their features. According to this theory, a name corresponds to a feature that is shared by a group of things, and names provide identity conditions for individuating ordinary things. Further, this theory implies that the various descriptions of Dao in Daodejing do not include names; therefore, talking about Dao while insisting that it is unnamable is not committed to any paradox. (shrink)

In this paper, the multifeature fusion music classification algorithm and its simulation results are studied by deep confidence networks, the multifeature fusion music database is established and preprocessed, and then features are extracted. The simulation is carried out using multifeature fusion music data. The multifeature fusion music preprocessing includes endpoint detection, framing, windowing, and pre-emphasis. In this paper, we extracted the rhythm features, sound quality features, and spectral features, including energy, cross-zero rate, fundamental frequency, harmonic noise ratio, and 12 statistical (...) features, including maximum value, mean value, and linear slope. A total of 384-dimensional statistical features was extracted and compared with the classification ability of different emotional features. The deficiencies of the traditional classification algorithm are first studied, and then by introducing confusion, constructing multilevel classifiers, and tuning each level of the classifier, better recognition rates than traditional primary classification are obtained. This paper introduces label information for supervised training to further improve the features of multifunctional fusion music. Experiments show that this information has excellent performance in multifunctional fusion music recognition. The experiments compare the multilevel classifier with primary classification, and the multilevel classification with the primary classification and the classification performance is improved, and the recognition rate of the multilevel classification algorithm is also improved over the multilevel classification algorithm, proving that the excellent performance with multiple levels of classification. (shrink)

The revival of modern Western virtue ethics presents the question of whether or not virtue ethics is appropriate for modern society. Ethicists believe that virtue ethics came from traditional society, to which it conforms so well. The appearance of the market economy and a utilitarian spirit, together with society’s diversification, is a sign that modern society has arrived. This also indicates a transformation in the moral spirit. But modern society has not made virtues less important, and even as modern life (...) has become more diversified, rule-following ethics have taken on even greater importance. Modern ethical life is still the ethical life of individuals whose self-identity contains the identity of moral spirit, and virtues have a very important influence on the self-identical moral characters. Furthermore, modern society, which is centered around utilitarianism, makes it apparent that rules themselves are far from being adequate and virtues are important. Virtues are a moral resource for modern people to resist modern evils. (shrink)