Based on the expanded theory of planned behavior, this study first explores the configuration relationship between founder management and innovation by using the fuzzy-set qualitative comparative analysis. Based on the theory of planned behavior, this study divides the behavior intention of founders into three categories: Attitude, subjective norm, and perceived behavior control. Using fsQCA, we found that there are two ways to achieve high innovation input of enterprises. In combination with the two ways, the factors such as male and highly (...) educated founder, and large firm size can effectively increase the innovation input of firms, which is consistent with the three aspects of the behavioral intention of the theory of planned behavior, and it proves that the theory of planned behavior can effectively explain the configuration relation between the founder and firm innovation. In addition, this study finds that the innovation output is different from the innovation input, is dependent on the innovation ability of the firm itself, and is less influenced by the external environment. (shrink)

Post‐transcriptional regulation faces a distinctive challenge in gametes. Transcription is limited when the germ cells enter the division phase due to condensed chromatin, while gene expression during gamete maturation, fertilization, and early cleavage depends on existing mRNA post‐transcriptional coordination. The dynamics of the 3ʹ‐poly(A) tail play crucial roles in defining mRNA fate. The 3ʹ‐poly(A) tail is covered with poly(A)‐binding proteins (PABPs) that help to mediate mRNA metabolism and recent work has shed light on the number and function of germ cell‐specific (...) expressed PABPs. There are two structurally different PABP groups distinguished by their cytoplasmic and nuclear localization. Both lack catalytic activity but are coupled with various roles through their interaction with multifunctional partners during mRNA metabolism. Here, we present a synopsis of PABP function during gametogenesis and early embryogenesis and describe both conventional and current models of the functions and regulation of PABPs, with an emphasis on the physiological significance of how germ cell‐specific PABPs potentially affect human fertility. (shrink)

This book tells about the "History of Zen" in China and Japan. It has altogether 16 chapters. The first eight chapters are about Zen in China and the later eight chapters about Zen in Japan. It is mainly concerned with a detailed account of inheriting lineage and sermons of different Zen schools and sects in China and Japan as well as the specific facts of Chinese monks crossing over to Japan for preaching and Japanese monks coming to China for studying. (...) Chan (Zen) Buddhism first arose in China some fifteen hundred years ago, with Bodhidarma or Daruma being the First Patriarch. It would go on to become the dominant form of Buddhism in China in the late Tang Dynasty, absorbing China's local culture to form a kind of Zen Buddhism with Chinese characteristics. Zen Buddhism has not only exerted considerable influence on Chinese society and culture throughout its history, but has also found its way into Japan and the Democratic People's Republic of Korea. The lineage charts at the end of the book, collected by the author from different corners of the world, represent an invaluable resource. Further, the works and views on Zen of Western scholars introduced in this book are of great reference value for the Zen world. (shrink)

Previous research suggests that both patterns in orthography and cultural-specific associations of space-time affect how people map space onto time. In the current study, we focused on Chinese Buddhists, an understudied population, investigating how religious experiences influence their mental representations of time. Results showed that Chinese Buddhists could represent time spatially corresponding to left-to-right, right-to-left and top-to-bottom orientations in their religious scripts. Specifically, they associated earlier events with the starting point of the reading and later times with the endpoint. We (...) also found that Chinese Buddhists were more likely to represent time in a clockwise way than Chinese atheists. This is because Buddhism regards time as cyclic and consisting of repeating ages (i.e. Wheel of Time). Taken together, we provide first psychological evidence that Chinese Buddhists’ spatial representations of time are different from atheists’, due to their religious experiences, namely, both the reading direction in Buddhist texts and Buddhist concepts of time. (shrink)

Journal Name: Cognitive Linguistics Issue: Ahead of print.

According to the Body‐Specificity Hypothesis (BSH), people implicitly associate positive ideas with the side of space on which they are able to act more fluently with their dominant hand. Though this hypothesis has been rigorously tested across a variety of populations and tasks, the studies thus far have only been conducted in linguistic and cultural communities which favor the right over the left. Here, we tested the effect of handedness on implicit space‐valence mappings in Tibetan practitioners of Bön who show (...) a strong religious preference for the left, in comparison to an English group. Results showed that Bön right‐handers tended to implicitly associate positive valence more strongly with their dominant side of space despite strong explicit associations between the left and goodness in their religion. This pattern of results found in Bön participants was indistinguishable from that found in English speakers. The findings of the present study support the BSH, demonstrating that space‐valence mappings in people's minds are shaped by their bodily experience, which appears to be independent of space‐valence mappings enshrined in cultural conventions. (shrink)

People implicitly associate the “past” and “future” with “front” and “back” in their minds according to their cultural attitudes toward time. As the temporal focus hypothesis proposes, future-oriented people tend to think about time according to the future-in-front mapping, whereas past-oriented people tend to think about time according to the past-in-front mapping. Whereas previous studies have demonstrated that culture exerts an important influence on people's implicit spatializations of time, we focus specifically on religion, a prominent layer of culture, as potential (...) additional influence on space-time mappings. In Experiment 1 and 2, we observed a difference between the two religious groups, with Buddhists being more past-focused and more frequently conceptualizing the past as ahead of them and the future as behind them, and Taoists more future-focused and exhibiting the opposite space-time mapping. In Experiment 3, we administered a religion prime, in which Buddhists were randomly assigned to visualize the picture of the Buddhas of the Past or the Future. Results showed that the pictorial icon of Dipamkara increased participants' tendency to conceptualize the past as in front of them. In contrast, the pictorial icon of Maitreya caused a dramatic increase in the rate of future-in-front responses. In Experiment 4, the causal effect of religion on implicit space-time mappings was replicated in atheists. Taken together, these findings provide converging evidence for the hypothesized causal role of religion for temporal focus in determining space-time mappings. (shrink)

Across many languages and cultures, people tend to explicitly and implicitly associate brightness with God and darkness with the Devil. In the current research, we used an explicit Brightness-Godas...

ABSTRACTThe Moving Time metaphor and the Moving Ego metaphor are common in English speakers’ conceptualization of time. Previous research has suggested a broad range of factors influencing people’s...

According to the essence of industrial civilization, wilderness is bound to disenchantment. However, in the ecological civilization era, based on the demands of ecological balance, we must reserve a certain degree of wilderness in urban environment. Therefore, we need to bring back enchantment to aesthetic appreciation of wilderness. On the surface, the re-enchantment of wilderness seems to be a regression of agricultural civilization; however, in fact, it is a transcendental development of agricultural civilization. In recent years, there have been some (...) deviations in the application of “garden urbanism” and “landscape urbanism” have existed in contemporary Chinese urban landscaping. To some extent, the recovery of wilderness is a major mission in Chinese urban construction. (shrink)

1. Yugyo chonggyoron -- 2. Yugyo pijonggyoron mit t'oron.

內容簡介 經世需要安身，安身常為了經世。經世與安身，如車之兩輪，鳥之雙翼，相輔相成。但是，安身究竟如何經世？經世又怎麼反映安身的狀況？本書的論文，即是希望藉由具體史例，來分析這個重要問題。 劉芝慶，生長於花蓮玉里。關注領域為中國學術思想史，其中又以宋明理學以及先秦諸子、明清近代學術思想史用功最多，發表論文也多分布在這些部分。最感興趣的兩大核心主題，一是古人如何安身立命的問題，二是「達則兼 善天下」（孟子語）如何可能；前者為如何修身，後者為如何經世，兩者時而獨立，又時而交疊，而兩大主題也貫穿了至今的全部研究成果。.

本书以调和与制衡为红线,逐步从古代希腊罗马、中世纪的欧洲和近现代的欧美三个时期,分别讲述了西方混合政体思想从起步到逐步完善并继续发展的过程。其中重点对亚里士多德、柏拉图、托马斯、卢梭、黑格尔等几位著名 政治思想家的混合政体思想进行了论述。.