Over the past two decades, Victor and Cullen's (Adm Sci Q 33:101-125, 1988) typology of ethical climates has been employed by many academics in research on issues of ethical climates. However, little is known about how managerial practices such as communication and empowerment influence ethical climates, especially from a functional perspective. The current study used a survey of employees from Taiwan's top 100 patent-owning companies to examine how communication and empowerment affect organizational ethical climates. The results confirm the relationship between (...) these two managerial practices and organizational ethical climates. We discuss our results and their implications for both future academic research and practice. (shrink)

Problematic smartphone use is an expanded public health heed that requires more study to clarify the influence elements of different populations. The aim of this study was to investigate the relationship between smartphone use, and sleep quality, self-perceived health, and exercise participation in university students. A total of 1,575 Taiwanese undergraduate students from 7 universities participated in the study. Three questionnaires were completed by the study individuals. The results show the overall PSU rate was 11.8%. Average smartphone users were more (...) likely to feel in good health, better sleep quality and less unsatisfactory exercise participation than those who were problematic smartphone users. Multiple logistic regression analysis indicated that PSU, low weekly exercise frequency, and poor sleep quality were significant indicators of poor self-perceived health. We concluded that both low physical activity and PSU did have negative impacts on self-perceived health and sleep quality for undergraduate students. (shrink)

Type 2 diabetes mellitus is associated with cognitive impairment in many domains. There are several pieces of evidence that changes in neuronal neuropathies and metabolism have been observed in T2DM. Structural and functional MRI shows that abnormal connections and synchronization occur in T2DM brain circuits and related networks. Neuroplasticity and energy metabolism appear to be principal effector systems, which may be related to amyloid beta deposition, although there is no unified explanation that includes the complex etiology of T2DM with cognitive (...) impairment. Herein, we assume that cognitive impairment in diabetes may lead to abnormalities in neuroplasticity and energy metabolism in the brain, and those reflected to MRI structural connectivity and functional connectivity, respectively. (shrink)

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。.

Lun heng / Wang Chong zhuan -- Feng su tong yi / Ying Shao zhuan -- Feng shi wen jian ji / Feng Yan zhuan -- Shang shu gu shi / Li Chuo zhuan -- Guan qi xia yu / bu zhao zhuan ren -- Chun ming tui chao lu / Song Minqiu zhuan -- Song Jingwen bi ji / Song Qi zhuan -- Dong yuan lu / Gong Dingchen zhuan -- Wang shi tan lu / Wang Qinchen zhuan -- (...) Zhu shi / Wang Dechen zhuan -- Wen chang za lu : bu yi / Pang Yuanying zhuan -- Mengxi bi tan : bu bi tan / Shen Kuo zhuan. (shrink)

Ben shu tong guo yin ru xi fang xian dai yu yan zhe xue, mei xue de fang fa yu Zhongguo chuan tong wen hua zhi si zhan dui hua yu jiao liu, shi jie, wen xue de ben zhi guan lian ru shou, jie shi chu xing cheng yan yu yi zhi jian mao dun yu zhang li de ben yuan: cun zai ben shen zi xing xian xian (cheng ming) bing zi xing yin ni (zhe bi) de te (...) xing, shi ta zai xian xiang shang yong yuan cheng xian chu you (zai chang) yu wu (bu zai chang) de dong tai yun dong, er zhe zhong yun dong ben shen qia qia you gou cheng le yan yu yi de yong heng dong neng he zhang li. (shrink)

Ben shu tong guo yin ru xi fang xian dai yu yan zhe xue, mei xue de fang fa yu Zhongguo chuan tong wen hua zhi si zhan dui hua yu jiao liu, shi jie, wen xue de ben zhi guan lian ru shou, jie shi chu xing cheng yan yu yi zhi jian mao dun yu zhang li de ben yuan: cun zai ben shen zi xing xian xian (cheng ming) bing zi xing yin ni (zhe bi) de te (...) xing, shi ta zai xian xiang shang yong yuan cheng xian chu you (zai chang) yu wu (bu zai chang) de dong tai yun dong, er zhe zhong yun dong ben shen qia qia you gou cheng le yan yu yi de yong heng dong neng he zhang li. (shrink)

Ben shu kao cha le Qing mo min chu de si xiang yan bian,di 1 ci shi jie da zhan dui"wu si"si xiang jie de ying xiang, "wu si"shi qi de wen hua bao shou zhu yi pai bie, jiu yi ba shi bian yu si xiang jie de ying dui yi ji san shi nian dai de Zhongguo si xiang jie, dui Zhongguo jin dai min zu zhu yi de si xiang lai yuan yu xing cheng, "Wu si" hou (...) Liang Qichao de si xiang shu xing, "xue heng pai" yu Bai Bide xin ren wen zhu yi, jiu yi ba shi bian hou Zhongguo min zu zhu yi de xin bian hua, Sulian"yi wu ji hua"dui 30 nian dai Zhongguo zhi shi jie de ying xiang yi ji 1949 nian hou liu zai Da lu de xian dai xin ru jia yu Makesi zhu yi de guan xi deng wen ti deng jin xing le shen ru tan tao. (shrink)

Laozi zhe xue -- Zhuangzi zhe xue za lun -- Xian Qin zhu zi yan jiu wen xian mu lu.

To imagine is to form a mental representation that does not aim at things as they actually, presently, and subjectively are. One can use imagination to represent possibilities other than the actual, to represent times other than the present, and to represent perspectives other than one’s own. Unlike perceiving and believing, imagining something does not require one to consider that something to be the case. Unlike desiring or anticipating, imagining something does not require one to wish or expect that something (...) to be the case. // -/- Imagination is involved in a wide variety of human activities, and has been explored from a wide range of philosophical perspectives. Philosophers of mind have examined imagination’s role in mindreading and in pretense. Philosophical aestheticians have examined imagination’s role in creating and in engaging with different types of artworks. Epistemologists have examined imagination’s role in theoretical thought experiments and in practical decision-making. Philosophers of language have examined imagination’s role in irony and metaphor. // -/- Because of the breadth of the topic, this entry focuses exclusively on contemporary discussions of imagination in the Anglo-American philosophical tradition. (shrink)

Imaginative immersion refers to a phenomenon in which one loses oneself in make-believe. Susanna Schellenberg says that the best explanation of imaginative immersion involves a radical revision to cognitive architecture. Instead of there being an attitude of belief and a distinct attitude of imagination, there should only be one attitude that represents a continuum between belief and imagination. -/- We argue otherwise. Although imaginative immersion is a crucial data point for theorizing about the imagination, positing a continuum between belief and (...) imagination is neither necessary nor sufficient for explaining the phenomenon. In addition, arguing against Schellenberg’s account reveals important but underappreciated lessons for theorizing about the imagination and for interpreting boxological representations of the mind. (shrink)

Riassunto: L’antico teatro della Casa Ufficiale è un antico teatro esistente nell’area Montuosa del Taihang nella Provincia dell’Henan Settentrionale, il quale nacque nel periodo centrale della Dinastia Qing. L’aspetto dell’antico teatro della Casa Ufficiale è legato all’ambiente naturale locale, alla cultura popolare e alla produttività agricola. Ci sono otto antiche fasi della casa ufficiale nell’area Montuosa del Taihang nella Provincia dell’Henan Settentrionale, che forniscono prove fisiche per lo studio del dramma teatrale popolare nell’area Montuosa del Taihang durante la dinastia Qing. (...) Le iscrizioni sulle stele e sul palcoscenico dell’opera tradizionale cinese riflettono alcune caratteristiche del dramma teatrale rappresentato dai funzionari fin dalla dinastia Qing in Cina. I tipi di opere eseguite sono opere locali, le quali rappresentano dei preziosi materiali per lo studio storico. In una certa misura, è possibile ricostruire il percorso lo sviluppo regionale della società, della cultura e della vita quotidiana locale. (shrink)

This article assumes that a profession is a number of individuals in the same occupation voluntarily organized to earn a living by openly serving a moral ideal in a morally-permissible way beyond what law, market, morality, and public opinion would otherwise require. Our question is whether the concept of profession may have a far wider range than the term, so that, for example, pointing out that a certain language lacks a word for “profession” in our sense, is not enough to (...) show that those who speak the language also lack the concept. We believe the survey of 71 Chinese reported here begins to answer that question. This article has four parts. The first describes who was interviewed, how, when, and so on. The second describes some important features of the survey’s questions, explaining how the questions track the concept of profession. The third part reports and interprets the results relevant to our question. The forth defends a tentative answer to the question with which we began—arguing the survey supports the claim that China has a profession of engineering. This article should serve as a “proof of concept”, that is, a model for similar studies around the world both of engineering and of other occupations thought to be professions. (shrink)

This book brings together leading scholars and practitioners from the United States, Europe, and Asia. The contributors come from different disciplines, including medicine, criminology, sociology, psychology, forensic sciences, and law. As a group, they have the background to discuss and conduct research in the area and to propose and critique theories and typologies of animal cruelty. In addition, they have the expertise to evaluate policy issues and to recommend best practices for protecting animals and intervening with those who abuse or (...) neglect them. (shrink)

Compared to other forms of memory, episodic memory is commonly viewed as special for being distinctively metarepresentational and, relatedly, uniquely human. There is an inherent ambiguity in these conceptions, however, because “episodic memory” has two closely connected yet subtly distinct uses, one designating the recollective experience and the other designating the underlying neurocognitive system. Since experience and system sit at different levels of theorizing, their disentanglement is not only necessary but also fruitful for generating novel theoretical hypotheses. To show this, (...) I first argue that accepting the phenomenally conscious contents of episodic remembering as metarepresentational does not necessitate a metarepresentational conception of the episodic memory system. In its stead, I sketch an alternative account on which the metarepresentational character of episodic remembering is generated through the interaction of first-order outputs of the episodic memory system with other neurocognitive components of the brain. Complemented with a first-order account of the memory system, the system-experience distinction further supplies a novel understanding of the human uniqueness of episodic recollection, one that is compatible with there being an evolutionarily conserved episodic memory system. Overall, by distinguishing the two equivocal senses of “episodic memory” in our theorizing, we unearth an opportunity to understand how the distinctive phenomenology of our episodic recollection is related to and implemented in the cognitive architecture. (shrink)

The spatial organization of the genome is intimately linked to its biological function, yet our understanding of higher order genomic structure is coarse, fragmented and incomplete. In the nucleus of eukaryotic cells, interphase chromosomes occupy distinct.

The aim of this study was to analyze nurses' experiences of role strain when taking care of patients with severe acute respiratory syndrome (SARS). We adopted an interpretive/constructivist paradigm. Twenty-one nurses who had taken care of SARS patients were interviewed in focus groups. The data were analyzed using thematic analysis. The self-state of nurses during the SARS outbreak evolved into that of professional self as: (1) self-preservation; (2) self-mirroring; and (3) self-transcendence. The relationship between self-state and reflective practice is discussed.

In analyzing oppressive systems like racism, social theorists have articulated accounts of the dynamic interaction and mutual dependence between psychological components, such as individuals’ patterns of thought and action, and social components, such as formal institutions and informal interactions. We argue for the further inclusion of physical components, such as material artifacts and spatial environments. Drawing on socially situated and ecologically embedded approaches in the cognitive sciences, we argue that physical components of racism are not only shaped by, but also (...) shape psychological and social components of racism. Indeed, while our initial focus is on racism and racist things, we contend that our framework is also applicable to other oppressive systems, including sexism, classism, and ableism. This is because racist things are part of a broader class of oppressive things, which are material artifacts and spatial environments that are in congruence with an oppressive system. (shrink)

It is well-known that racism is encoded into the social practices and institutions of medicine. Less well-known is that racism is encoded into the material artifacts of medicine. We argue that many medical devices are not merely biased, but materialize oppression. An oppressive device exhibits a harmful bias that reflects and perpetuates unjust power relations. Using pulse oximeters and spirometers as case studies, we show how medical devices can materialize oppression along various axes of social difference, including race, gender, class, (...) and ability. Our account uses political philosophy and cognitive science to give a theoretical basis for understanding materialized oppression, explaining how artifacts encode and carry oppressive ideas from the past to the present and future. Oppressive medical devices present a moral aggregation problem. To remedy this problem, we suggest redundantly layered solutions that are coordinated to disrupt reciprocal causal connections between the attitudes, practices, and artifacts of oppressive systems. (shrink)

In many countries where human embryo commercialization is banned, and no profit is allowed to be made directly from the transaction of frozen embryos between donor and recipient, there is still considerable opportunity for profiteering in medical fees arising from laboratory and clinical services rendered to the recipient. It is easy to disguise the 'sale' of altruistically donated human embryos through substantially increased medical fees, particularly in a private practice setting. The pertinent question that arises is what would constitute a (...) fair and honest profit margin for the medical professional and health institution in question? A suitable benchmark would obviously be the level of medical fees normally charged to patients for a self-freeze/thaw embryo transfer cycle, after initial failure at their first attempt in ART. This is because the level of medical expertise, clinical and laboratory services required for a donor- and self-freeze/thaw embryo transfer cycle should, in theory, be about the same, although slight variation in treatment can be expected owing to patients' respective medical histories, which results in varying predisposition to medical complications. In any case, the health authority should ensure that there is no gross disparity in the medical fees for both donor- and self-freeze/thaw embryo transfer cycle, as this could mask opportunistic profiteering by medical professionals and, in fact, be a covert form of embryo commercialization. (shrink)

The “Chu shuo” 儲說 chapters of the Hanfeizi 韓非 子, attributed to Han Fei 韓非, encompass an extensive collection of anecdotes. The jing 經 sections of these chapters are traditionally understood to be a set of “canonical” teachings, to be explicated by the anecdotes in the shuo 說 sections. Eschewing this assumption, my analysis substantiates an alternative hypothesis that sees many of the jing texts as later superimpositions intended to serve as paratexts to existing anecdotal collections. By interpreting the jing (...) and shuo sections as paratexts and main texts, respectively, this study reveals how early compilers sought to organize and inventory information, as well as to guide future users’ understanding and memorization of the anecdotal materials. This approach not only facilitates the reconstruction of early frameworks of information management and knowledge acquisition, but also places the “Chu shuo” chapters in a comparative context. It also proffers new answers to several long-standing philological debates, such as the meaning and function of the label yi yue 一曰. In its conclusion, this study draws attention to potential continuities between the pre-imperial and imperial periods’ textual and bibliographical practices. (shrink)

Buddhists see life and death as a whole with death as the beginning of another new life. Death is a fact of life for the Chinese, as it is for all people. When they think about death, many Chinese immediately call to mind the terms J ing Tu Zhong or, in recent times, Nian Fo. These Chinese terms are interchangeable and have been translated literally into English using the two words, "Pure Land". Because Jing Tu Zhong, "Pure Land" has been (...) imbedded in the Chinese point of view for thousands of years, most Chinese only think of Jing Tu in terms of saving people after they have died, so that they will go to the Pure Land. Most people forget the other, more important religious aspect of this concept, which is to prepare the living to enter the Pure Land after death. In fact, Nian Fo is an extremely important and worthy school of philosophy, which not only guides the living to prepare for death but also to guide the dying as they face and pass through the fear of death. This paper discusses the Chinese peoples' conception and meaning of the Pure Land by following the original history of the concept of the "Pure Land" and the related sutras. Additionally, this paper addresses the contemporary chanting ceremony of Amitabha's name, how chanting practices in the Pure Land School deals with concerns about dying and the human spirit, and the Pure Land ceremonies used in conjunction with chant before and after death. (shrink)

With the assistance of the corpus analysis tool Wmatrix 4.0, this paper analyzes the semantic categories of the top 10 commercial banks of China and the United States to figure out their social-cultural behavior in the Internet business context. It is discovered that both common and distinctive identities were constructed: the common identities include the professional financial service provider, responsible corporation for employees, and relevant communities with environmental and social consciousness, while the distinctive identities are manifested in the communication strategy, (...) style, and persuasion mode: The Chinese Commercial Banks adopted the proactive strategy for corporate identity construction, are prone to take hierarchical and impersonal communication style, and more focused on the “credibility appeal” and “rational appeal” in persuasion mode; the commercial banks of the United States are more reactive in the communication strategy, position themselves in short distance with the putative audience in communication style, and conform to the typical “affective appeal” regarding the persuasion mode. From the intercultural perspective, the distinctions are the representation of the peculiar high-context culture and low-context culture based on Hofstede's cultural dimensions theory. Chinese banks should try to shorten the cultural gap by adopting communication strategy in conformity with the local cultural when going global rather than sticking to the domestic communication strategy. (shrink)

In India culture and religion play important roles in the workforce's perception of work, social ethics, moral discipline, and human relations. Some of these values originate from the teachings of Mahatma Gandhi. This article presents selections of Gandhi's teachings and philosophy that are germane to modern- day business management, especially for multinational corporations operating in India. It serves to help foreign managers understand India's culture and work values, as well as offer guidelines for successful total quality management. Three of India's (...) national-level quality awards are used to present the essential concepts of total quality. (shrink)

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)

In déjà vu, a novel experience feels strangely familiar. Here we propose that this phenomenology is best seen as consisting in an illusory feeling of identification of the gist of the current scene or event, rather than in the intensity of the fluency-based, metacognitive feeling of familiarity.

Critics across the political spectrum have worried that ordinary uses of words like 'racist', 'sexist', and 'homophobic' are becoming conceptually inflated, meaning that these expressions are getting used so widely that they lose their nuance and, thereby, their moral force. However, the charge of conceptual inflation, as well as responses to it, are standardly made without any systematic investigation of how 'racist' and other expressions condemning oppression are actually used in ordinary language. Once we examine large linguistic corpora to see (...) how these expressions are actually used, we find that English speakers have a rich linguistic repertoire for qualifying the degree to which and dimensions along which something is racist, sexist, homophobic, and so on. These facts about ordinary usage undermine the charge of conceptual inflation. Without awareness of facts about ordinary usage, theorists risk making linguistic prescriptions that are unnecessary or counterproductive. (shrink)

Gender in Chinese Philosophy The concept of gender is foundational to the general approach of Chinese thinkers. Yin and yang, core elements of Chinese cosmogony, involve correlative aspects of “dark and light,” “female and male,” and “soft and hard.” These notions, with their deeply-rooted gender connotations, recognize the necessity of interplay between these different forces … Continue reading Gender in Chinese Philosophy →.

Our goal in this paper is to articulate a novel account of the ordinary concept ART. At the core of our account is the idea that a puzzle surrounding our thought and talk about art is best understood as just one instance of a far broader phenomenon. In particular, we claim that one can make progress on this puzzle by drawing on research from cognitive science on dual character concepts. Thus, we suggest that the very same sort of phenomenon that (...) is associated with ART can also be found in a broad class of other dual character concepts, including SCIENTIST, CHRISTIAN, GANGSTER, and many others. Instead of focusing narrowly on the case of ART, we try to offer a more general account of these concepts and the puzzles to which they give rise. Then, drawing on the general theory, we introduce a series of hypotheses about art concepts, and put those hypotheses to the test in three experimental studies. (shrink)

Hoerl & McCormack claim that animals don't represent time. Because this makes a mystery of established findings in comparative psychology, there had better be some important payoff. The main one they mention is that it explains a clash of intuition about the reality of time's passage. But any theory that recognizes the representational requirements of agency can do likewise.

In order to usurp the Party, seize power and restore capitalism, the Wang-Chang-Chiang-Yao anti-Party clique has turned out counterrevolutionary opinions in the ideological realm. They have tried in every way to distort and revise history and have fabricated the "struggle between the Confucianists and the Legalists" in history. They have confounded different social contradictions and have replaced the class struggle with the "struggle between the Confucianists and the Legalists" and the antagonism within the landlord class with the "line struggle." To (...) them, Legalists were always "progressive" and "innovative" while Confucianists always "represented the forces of restoration." They have tried their best to glorify emperors, kings, generals and ministers in history, to praise Legalists as "saviors," to cover up the Legalists' nature as an exploiting class, to call for metaphysics and the idealist viewpoint of history, and to turn out revisionist fallacies. Because important changes took place in the Confucian and Legalist schools during the periods of the Western and Eastern Han dynasties, the "Gang of Four" and the writers in its service have showed a great interest in histories of the dynasties and have published a series of articles on the so-called "struggle between the Confucianists and the Legalists." In the current struggle against the "Gang of Four," it is of great practical significance to review the changes in the Confucian and Legalist schools and their roles and class nature during the Han dynasties, to criticize and expose the criminal clique's counterrevolutionary political intrigues and plots, and to clarify the historical facts confused by the "Gang of Four.". (shrink)