The impostor phenomenon refers to a false internal experience of low intelligence or ability that is associated with anxiety, depression, psychological distress, and burnout. The emotions associated with the IP affect not only personal mental health but also patient care. To address this issue, we need to completely understand the prevalence of and factors related to the IP and ways to resolve/overcome IP feelings. The aim of this scoping review was to identify the existing evidence regarding the IP among nursing (...) students and nurses and determine gaps that can be addressed in future research. We conducted our study based on the scoping review methodological framework proposed by Arksey and O’Malley and advanced by Levac et al.. After searching the Embase, PubMed, Cumulative Index to Nursing and Allied Health Literature, Cochrane Library, Web of Science and ProQuest databases, we identified 11 studies for inclusion in this review. We found that while the IP exists in nursing students and nurses, clinical nurse specialist students and final-year nursing students are at significant risk of impostor behavior. We also found that research in the nursing field has focused on the prevalence of and factors related to the IP, but few studies have addressed ways to resolve/overcome IP feelings. Thus, research in this area should be increased. This scoping review presents research gaps that may serve as a starting point for future work on the IP in the nursing field. (shrink)

本书分四章,包括:时代政治环境与士人心态;时代学术的发展;清代学者的反思及以礼代理的出现;儒学由内到外的转变及其影响等内容.

Du Weiming xian sheng shi dang dai yan jiu he chuan bo ru jia wen hua de zhong yao si xiang jia. Ta 1940 nian chu sheng yu Kunming, xian hou qiu xue yu Taiwan dong hai da xue he Meiguo Hafo da xue, ren jiao yu Pulinsidun da xue, Bokeli Jiazhou da xue. Zi 1981 nian, Du Weiming xian sheng yi zhi zai Hafo da xue Dong Ya xi dan ren li shi ji zhe xue jiao shou,qi jian huo (...) xuan Meiguo ren wen she hui ke xue yuan yuan shi, hai ceng dan ren Hafo Yanjing xue she she zhang. Chang qi yi lai, Du Weiming xian sheng zhi li yu ru xue di 3 qi fa zhan, quan shi Zhongguo wen hua, fan si xian dai jing shen, chang dao wen ming dui hua, zai hai nei wai xiang you hen gao de xue shu sheng yu. Du xian sheng fei chang re xin Zhongguo you xiu chuan tong wen hua zai ben tu de chuan bo, duo ci hui guo can jia jiao yu he xue shu jiao liu huo dong. Ta yu Beijing da xue you zhe te shu de yuan fen,zao zai 1985 nian jiu lai Beijing da xue jiang shou ru jia zhe xue. Zui jin Du Weiming xian sheng yi zheng shi shou pin wei Beijing da xue gao deng ren wen yan jiu yuan yuan zhang. (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)

本书是一部表现孔子一生事迹的连环图画,共收录了“二龙五老图”、“空中奏乐图”、“同车次乘图”、“问津图”、“去鲁图”、“退修琴书图”等39幅作品。.

本书分为上中下三篇,分别为“现代教育的人性基础”、“现代性及其社会基础”和“现代教育中的自然与社会”。.

本书以近代文明冲突为视角,通过对梁漱溟与陈序经这样两个思想极端对立的代表性人物的比较研究,对中国伦理社会的历史由来、内在特质、近代考验、未来可能等作了一番梳理,并对中国传统文化的出路等问题作了进一步的 认识和思考 --.

Riben Jiuzhou da xue tu shu guan cang you gu xie Huizhou ben "Zhuzi yu lei" yi bai si shi juan. Huizhou ben shang cheng "Chi lu", xia qi li bian, zai yu lu dao yu lei de xing cheng guo cheng zhong chu yu guan jian de di wei, dui xue jie yan jiu zhu xi si xiang de xing cheng guo cheng, Zhu Xi men ren de qing kuang, jin ben "Zhuzi yu lei" de xing cheng guo cheng (...) yi ji zhong gu shi qi gu Han yu bai hua, ti gong le xin de cai liao he xin de shi ye. (shrink)

90 nian dai, Du Weiming xian sheng de geng duo jing li zai yu kai zhan "wen hua Zhongguo" de lun yu."Wen hua Zhongguo" zhuo mo zui duo de shi ru jia de ren wen jing shen, yi jiu zheng jiang ru jia ru shi de jia zhi qu xiang he fan su ren wen zhu yi hun wei yi tan de yin xiang, tu xian ru jia yi mai xiang cheng de pi pan jing shen.

We find ourselves in a media‐intensive milieu comprising networks, images, sounds, and text, which we generalize as data and metadata. How can we understand this digital milieu and make sense of these data, not only focusing on their functionalities but also reflecting on our everyday life and existence? How do these material constructions demand a new philosophical understanding? Instead of following the reductionist approaches, which understand the digital milieu as abstract entities such as information and data, this chapter proposes to (...) approach it from an embodied perspective: objects. The chapter contrasts digital objects with natural objects (e.g., apples on the table) and technical objects (e.g., hammers) in phenomenological investigations, and proposes to approach digital objects from the concept of “relations,” on the one hand the material relations that are concretized in the development of mark‐up languages, such as SGML, HTML, and XML, and on the other hand, Web ontologies, the temporal relations that are produced and conditioned by the artificial memories of data. (shrink)

This paper summarizes the author’s view and research on the concept of ‘Spiritual Humanism’ as a cross-cultural, historical heritage and theoretical framework for contemporary research in philosophy. It builds on comprehensive scholarship conducted over the last decades within a plurality of leading academic communities. It reflects the author’s commitment to include Chinese Philosophy and intellectual history within the international scholarly canon.

Chuan bo Zhuzi jia li, xuan jiang Tai zu sheng yu, shi Ming chao zai di fang tui xing de zui zhu yao de liang zhong she hui li jiao xing shi, xian shi chu li zhi shi zhong shi wang chao zheng zhi de yi ge he xin li nian he shou dao te bie qiang diao de she hui zhi li fang shi. Jia li shi wang chao zheng zhi wen hua de yi bu fen, Ming chao wei (...) le tui guang jia li, jian li qi duo qu dao, duo ceng ji de jia li chuan bo: ji you guan fang chang dao ye you min jian zi wei, ji you li shu, li tu deng wen ben xing shi, yi you shi ren shi fan, zhi dao deng fei wen ben xing shi. (shrink)

This study inspected the effect of Massive Open Online Course and flipped instruction on EFL learners’ foreign language speaking anxiety, foreign language learning motivation, and attitude toward English learning. To fulfill this objective, the Oxford Quick Placement Test was given to 160 Iranian EFL learners, of whom 120 upper-intermediate participants were chosen and divided into two experimental groups—MOOC and flipped —and one control group. After that, all selected participants were administered a speaking anxiety questionnaire and a motivation questionnaire as the (...) pre-test of the research. Then, one of the experimental groups received an online-based instruction via Skype: one conversation was instructed to this group online every session. The other experimental group received the treatment via flipped-based instruction. The audio files and the texts of the conversations were sent to this group via the WhatsApp application because they all had easy access to it. On the other hand, the control group did not receive any Internet-delivered treatment yet was trained through a face-to-face method. This process continued until the last session, and after the treatment period, the post-tests of speaking anxiety and motivation were given to all three groups to determine the effectiveness of the treatment. Moreover, two attitude questionnaires were administered to the experimental groups to examine their attitudes toward the MOOC and the flipped models of instructions. The findings of the One-way ANOVA test, Post-hoc Scheffe test, and paired samples t-test showed that there were significant differences between the post-test of the experimental groups and the control group. The results indicated that the experimental groups significantly outflanked the control group after the treatment. Lastly, the outcomes showed that participants in both experimental groups had positive attitudes toward technological-based instructional environments. (shrink)