This chapter demonstrates why the commonsensical idea of forgetting as simply a vice is problematic. It presents some philosophical arguments for the positive role of forgetting. Forgetting can be understood in many ways, for example forgetting as a cause of memory-seeming, forgetting as a reliable process of justification, forgetting as an intellectual virtue, and forgetting as a way of liberation. The polysemy of forgetting can be traced back to Plato’s conceptual distinction between ἐπιλήθομαι and λήθη. It echoes with the many (...) facets of forgetting by showing how the opposite of memory relates to different domains such as knowing and perception. Key to classifying the polysemy of forgetting is a taxonomy of forgetting according to the computational model of memory. It brings out how the tripartite stages of memory correspond to the different types of forgetting. (shrink)

This paper aims to argue that Jean-Luc Marion’s philosophical theology is an axio-meonto-Theo-logy which proposes a new way of approaching God. The traditional way of approaching God in theo-logy attained God by the predication and the predicate in the categories of being. However, Marion’s theology attempts to bring out the freedom of God from all categories of being. It provides a critique of the traditional way of approaching God and two arguments for Marion’s alternative approach. On the grounds of the (...) axiological argument and the meontological argument, I defend Marion’s theology from some recent criticisms. (shrink)

This article provides current Schwartz Values Survey (SVS) data from samples of business managers and professionals across 50 societies that are culturally and socioeconomically diverse. We report the society scores for SVS values dimensions for both individual- and societal-level analyses. At the individual-level, we report on the ten circumplex values sub-dimensions and two sets of values dimensions (collectivism and individualism; openness to change, conservation, self-enhancement, and self-transcendence). At the societal-level, we report on the values dimensions of embeddedness, hierarchy, mastery, affective (...) autonomy, intellectual autonomy, egalitarianism, and harmony. For each society, we report the Cronbach’s α statistics for each values dimension scale to assess their internal consistency (reliability) as well as report interrater agreement (IRA) analyses to assess the acceptability of using aggregated individual level values scores to represent country values. We also examined whether societal development level is related to systematic variation in the measurement and importance of values. Thus, the contributions of our evaluation of the SVS values dimensions are two-fold. First, we identify the SVS dimensions that have cross-culturally internally reliable structures and within-society agreement for business professionals. Second, we report the society cultural values scores developed from the twenty-first century data that can be used as macro-level predictors in multilevel and single-level international business research. (shrink)

This article provides current Schwartz Values Survey data from samples of business managers and professionals across 50 societies that are culturally and socioeconomically diverse. We report the society scores for SVS values dimensions for both individual- and societallevel analyses. At the individual- level, we report on the ten circumplex values sub- dimensions and two sets of values dimensions. At the societal- level, we report on the values dimensions of embeddedness, hierarchy, mastery, affective autonomy, intellectual autonomy, egalitarianism, and harmony. For each (...) society, we report the Cronbach' s? statistics for each values dimension scale to assess their internal consistency as well as report interrater agreement analyses to assess the acceptability of using aggregated individual level values scores to represent country span sp. (shrink)

Type 2 diabetes mellitus is related to a variety of cognitive impairments that may even progress to dementia. Studies have found the angular gyrus is a cross-modal integration hub that is involved in a variety of cognitive processes. However, few studies have focused on the patterns of resting-state functional connections of the AG in patients with T2DM. This study explored the functional connection between the AG and the whole brain and the relationship between the FC and clinical/cognitive variables in patients (...) with T2DM. 44 patients with T2DM and 43 sex-, age-, and education-matched healthy controls underwent resting-state fMRI and received neuropsychological assessments. Compared with the control group, the T2DM group showed abnormal rsFCs between the AG and multiple brain regions. The FC between the left AG and the left medial temporal lobe in the T2DM group was positively correlated with scores on the Montreal Cognitive Assessment, after a Bonferroni correction. Collectively, patients with T2DM have abnormal FCs between the AG and extensive brain regions that may be related to various cognitive processes. (shrink)

The paper has seriously explored the triple meanings of death in western philosophy by taking the instance of Socrates’ death. Comparing to God, the westernphilosophy emphasizes that death is necessary. Comparing to the materials, the western philosophy emphasizes that death is happy. Comparing to the man, the western philosophy emphasizes that death is independent.

The ideal of human life as a life of sagehood is the core of Confucian thought. In neo?Confucianism the stress is on the self?perfectibility of man, and the central concern of neo?Confucianist thinkers has accordingly been with the question of how man can cultivate his own potentiality to be a sage. The different answers they give are in the form of teachings about the ?way?, these teachings incorporating different philosophical views of mind, human nature, and the universe. The author outlines (...) the views of successive neo?Confucianists and their versions of the ?way?, seeing their teachings as developments towards the doctrine presented by Wang Yang?ming (b. 1472), whose thought can be seen in particular as a synthesis of the views of Chu Tzu and Lu Shiang?shan. (shrink)

As we enter the new millennium, it has become more important to review and discover ancient wisdom. The project to build a harmonious society requires us to know our own " culture." The biggest conflicts we human beings face are the conflicts between man and nature, man and man, and body and mind. The three philosophical propositions, " the unity of Heaven and man," " the unity of self and others," and " the unity of body and mind " of (...) Confucianism may provide precious insight in dealing with the three above - mentioned conflicts, and we should pay special attention to these resources. /// 踏入新千年 ， 要求我们更加重视对古代思想智慧的温习与发掘 ; 建设 " 和谐 社会 ", 也必要求对自身 " 文化 " 上的自觉 。 当前人类遇到的最大问题就是人和自然 的矛盾 、 人与人 的矛盾 、 人自身的矛盾 。 儒家的 " 天人合一 "、" 人我 合二 "、" 身心合一 " 这三个哲学命题 ， 也许可以为我们解决上述三大矛盾提供某些 宝贵的思路和应该特别重视的思想资源 。. (shrink)

Unlike eggs and diatoms, most single cells in nature do not have structured shells to provide extensive protection. It is a challenge to artificially confer shell structures on living cells to improve their inherent properties and functions. We discuss four different types of cellular shellizations: man‐made hydrogels, sol‐gels, polyelectrolytes, and mineral shells. We also explore potential applications, such as cell storage, protection, delivery, and therapy. We suggest that shellization could provide another means to regulate and functionalize cells. Specifically, the integration (...) of living cells and non‐living functional shells may be developed as a novel strategy to create “super” or intelligent cells. Unlike biological approaches, this material‐based bio‐interface regulation is inexpensive, effective, and convenient, opening up a novel avenue for cell‐based technologies and practices. (shrink)

This paper investigates virtue cultivation in the Xunzi《荀子》, paying particular attention to the early formation period. I first give a brief survey of the usage of the character de 德 in the Xunzi and the corresponding understanding of virtue cultivation. With the identification of some of the most controversial questions regarding Xunzi’s ethical thought, including how a person with a bad nature comes to be attracted to virtue, recognize the value of virtue cultivation, and embark on the path of virtue (...) cultivation, I then review the efforts that have been made to address these questions and evaluate what challenges remain. I go on to argue that such challenges can be met and articulate how a petty man can be attracted to and also recognize true virtue. Finally, borrowing some resources from Aristotle’s idea of habituation of virtuous actions, I argue that it is possible for a person to embark on virtue cultivation, even though he is without prior moral dispositions and internal motivation for virtue. (shrink)

In his fine and thought-provoking book, Visual Culture in Contemporary China: Paradigms and Shifts, Xiaobing Tang presents a short history of visual culture in China from the mid-twentieth century to the present, a period that corresponds to the entire history of the People's Republic of China. Examining an array of artwork in various media and genres, from woodblock prints and oil paintings to films, Tang strives to excavate a vital tradition of socialist visual culture in China of the (...) past sixty years or so—a tradition that has been shaped by two major imperatives: "to create an inspirational visual environment in support of the social revolution" and "to... (shrink)

Marine ecosystems are in serious troubles globally, largely due to the failures of fishery resources management. To restore and conserve fishery ecosystems, we need new and effective governance systems urgently. This research focuses on fisheries management in ancient China. We found that from 5,000 years ago till early modern era, Chinese ancestors had been constantly enthusiastic about sustainable utilization of fisheries resources and natural balance of fishery development. They developed numerous rigorous policies and regulations to guide people to act on (...) natural laws. Being detailed and scientific, the legal systems had gained gratifying enforcement, due to official efforts and folks’ voluntary participation in resource management. In-depth analyses show that people’s consciousness of ecological conservation was derived from the edification of kinds of ancient eco-ethical wisdom, such as totemism, nature worship, Zhou Yi , Taoism, Buddhism, Confucianism, Mohism, etc. All this Chinese classical wisdom have the same cores: “Nature and Man in One” spirit, frugality and “All things are equal” concept. The findings show that eco-ethical thinking is never inconsistent with social ethic systems, and it’s of great importance to give legal effect to usual ecological moral claims and eco-ethical requirements of the public in protecting the environment. The eco-ethical wisdom is efficient in assisting and urging people to fulfill humans’ obligation for nature. Finally, it’s believed that present world fisheries management will benefit a lot from all these ancient Chinese thoughts and practices. People are expected to make the most of the eco-ethical wisdom, strengthen fishery legislation and fully stimulate their voluntary participation in both marine fishery resources conservation and fishery cyclic economy. (shrink)

This book collects sixteen theses written by Professor Tang Yijie, one of the most prominent scholars of traditional Chinese philosophy. He argues that a general understanding of traditional Chinese philosophy can be achieved by a concise elaboration of its truth, goodness and beauty. He also asserts that goodness and beauty in Chinese philosophy, combined with the integration of man and heaven, knowledge and practice, scenery and feeling, reflect a pursuit of an ideal goal in traditional Chinese philosophy characterized by (...) the thought mode uniting man and nature. He also discusses the anti-traditionalism of the May Fourth Movement, explaining that the true value of "sagacity theory" in traditional Chinese philosophy, especially in Neo-Confucianism in the Song and Ming dynasties, lies in its insights into universal life. In addition, he stresses that existing ideas, issues, terminologies, concepts, and logic of Chinese philosophical thought were shaped by Western philosophy. It is necessary to be alienated from traditional status for the creation of a viable "Chinese philosophy." "Modern Chinese philosophy" in the 1930s and 1940s was comprised of scholarly work that characteristically continued rather than followed the traditional discourse of Chinese philosophy. That is to say, in the process of studying and adapting Western philosophy, Chinese philosophers transformed Chinese philosophy from traditional to modern. In Chapter 13, he puts forward the idea of a "New Axial Age." He emphasizes that the rejuvenation of Chinese culture we endeavor to pursue has to be deeply rooted in our mainstream culture with universal values incorporating cultures of other nations, especially the cultural essence of the West. (shrink)

LANGUAGE NOTE | Document text in Chinese; abstract also in English. 承認涉及自我與他者之間的相互認可，因而可以將承認理論理解為一項關於人倫構成的哲學理論。本文首先分析黑格爾、霍耐特的現代承認理論的得失，特別對霍耐特所提出的“生存模式的承認”與黑格爾的“主奴辯證法”進行 反思性分析，揭示出現代承認理論的人類學前提是將人理解為一個口只關注人的必死性的欲望的主體；之後回到奥古斯丁，通過重構奥古斯丁關於人從記憶中尋求上帝的描述，提出一種基於創造論(proctology)的承 認理論，指出這種承認理論的人類學前提是將人理解為一個關注人的降生性的感應的主體；最後通過分析儒教經典中的相關論述，指出天人之倫乃是父子之倫、朋友之倫、君臣之倫的基礎，從而為一種宗教性的生命倫理學奠定理 論基礎。 Recognition involves mutual recognition between the self and others. As such, the theory of recognition can be understood as a philosophical theory about the constitution of human relations. This article first analyzes Hegel's and Honneth's modern theories of recognition. It critically assesses Honneth's “recognition of the mode of existence” and Hegel's “master-slave dialectics,” revealing that these modern recognition theories embrace an anthropological premise: man is understood as a subject (...) who only pays attention to the desire of man's mortality. The article then turns to Augustine's doctrine. By reconstructing Augustine's description of man seeking God from memory, the article proposes a protology-based theory of recognition, laying out an alternate anthropological premise in which man is understood as a sympathetic subject concerned with human incarnation. Finally, in analyzing relevant discussions in Confucian classics, the article indicates that the relationship between Heaven and man is the foundation for the relationship between father and son, the relationship between friend and friend, and the relationship between monarch and minister, laying a theoretical foundation for Confucian religious bioethics. (shrink)

As we enter the new millennium, it has become more important to review and discover ancient wisdom. The project to build a harmonious society requires us to know our own “culture.” The biggest conflicts we human beings face are the conflicts between man and nature, man and man (man and society), and body and mind. The three philosophical propositions, “the unity of Heaven and man,” “the unity of self and others,” and “the unity of body and mind” of Confucianism may (...) provide precious insight in dealing with the three above-mentioned conflicts, and we should pay special attention to these resources. (shrink)

LANGUAGE NOTE | Document text in Chinese; abstract also in English. 唐文明教授探討黑格爾的現代承認理論，再「通過重構奥古斯丁關於人從記憶中尋求上帝的描述，提出一種基於創造論的承認理論」；最後通過分析儒教經典指出天人之倫乃是人倫的基礎，這與基督教思想吻合，這種耶儒比較也 開出「宗教性的生命倫理學」。唐教授的文章內容豐富，所探討的問題也非常重要，如他所言，現代社會普遍面對「物化」的問題——對他人、對自然和對自我的物化，問題根源是「自我與他人之間的相互承認」出現偏差。相反 ，正確的相互承認能為人的尊嚴和平等，以及現代社會的倫理實踐提供基礎。唐教授為耶儒的匯通作出重大貢獻，也激發我們反思世俗主義能否為人倫提供基礎。 In his article, Professor Tang critically evaluates Hegel's modern theory of recognition and proposes a kind of recognition theory based on protology. He proposes that human relations should be founded on our relationship with Heaven through exploring the Confucian classics and that this is consistent with Christian thought. This kind of thought leads to a kind of religion-based life ethics. I believe that Professor Tang makes important (...) contributions to the dialogue between Christianity and Confucianism by showing the convergence of both worldviews. In my article, I give provide additional support for this kind of convergence while at the same time pointing out some areas of divergence. For example, I note that, as both Christianity and Confucianism are challenged by secularism in contemporary societies, their dialogue should be expanded to include Christianity, Confucianism, and secularist traditions (such as naturalism). I believe Christianity and Confucianism align on one weakness of naturalism: the difficulty of justifying objective moral standards through the epistemology of positivism or scientism. Within both Christianity and Confucianism, it is possible to justify objective moral standards and to provide spiritual resources for overcoming the dehumanization of humans in modern society. A kind of religion-based life ethics is therefore greatly relevant in our context. (shrink)

Misconduct in science is often viewed and analyzed through the lenses of normative ethics and moral philosophy. However, notions and methods in the philosophy of science could also provide rather penetrative explanatory insights into the nature and causes of scientific misconduct. A brief illustration in this regard, using as examples the widely popular Popperian falsification and the Kuhnian scientific paradigm, is provided. In multiple areas of scientific research, failure to seek falsification in a Popperian manner constitutes a questionable research practice (...) and could lead to “falsification” in the context of research misconduct. On the other hand, scientific misconduct is often facilitated by its perpetrators using the familiarity, expectations and confines of a Kuhnian paradigm to blend in fabricated data/results. A rudimentary application of these philosophical notions could be useful in our understanding of the nature and cause of research misconduct, and facilitate mitigation of the latter through educational means. (shrink)

What is it for an imprecise credence to be justified? It might be thought that this is not a particularly urgent question for friends of imprecise credences to answer. For one might think that its answer just depends on how a well-trodden issue in epistemology plays out—namely, that of which theory of doxastic justification, be it reliabilism, evidentialism, or some other theory, is correct. I’ll argue, however, that it’s difficult for reliabilists to accommodate imprecise credences, at least if we understand (...) such credences to be determinate first-order attitudes. If I’m right, reliabilists will have to reject imprecise credences, and friends of imprecise credences will have to reject reliabilism. Near the end of the paper, I’ll also consider whether reliabilism can accommodate indeterminate credences. (shrink)

The vast majority of indigenous communities are among the world’s poorest and are unlikely to be engaged in a thriving, mutually beneficial partnership with an MNC. While there are increasing studies on CSR initiatives in base of the pyramid communities, few—if any—feature the self-initiated stakeholder transition of an impoverished community. This paper examines the factors that motivated the stakeholder transformation process of an indigenous community, from its position as a non-stakeholder, one lacking in power and legitimacy, to the status of (...) being a primary stakeholder of the firm. We applied a constructivist grounded theory approach to longitudinal data to arrive at the conceptual framework. The findings presented are drawn from an in-depth case study of the Maasai, an indigenous community from East Africa. The findings point to the existence of entrepreneurial alertness that is instrumental in propelling the indigenous community to evolve from one stakeholder category to the next. Our research aims to propose a possible foundation for how communities deep in poverty can coalesce themselves to make their social needs salient to multinational organizations. (shrink)

Xunzi’s pessimistic understanding of human nature and his endorsement of the intrinsically valuable virtue of yi (義) put him in a vulnerable position. To defend this position, Xunzi needs to conquer what the essay calls “the compatibility problems,” the first of which concerns the compatibility between bad human nature and virtue, while the second is between Xunzi’s functional understanding of virtue and his understanding of virtue as possessing intrinsic value. If Xunzi’s moral philosophy were to fail to solve these two (...) problems, it would be guilty of inconsistency. In reconstructing a genealogy of Xunzi’s philosophy, I argue that he can successfully resolve the two compatibility problems, and his genealogy perspicuously shows that virtue can grow out of vicious human nature. (shrink)

I address the problem of whether philosophy can be international by its claim to represent rationality, hence universality. I argue in favor of this claim by focusing on the special logic thesis in Chinese philosophy. This thesis holds that a different type of logic must be used when studying the Chinese texts. I argue at length against the special logic thesis by examining the problem of human nature in the Confucian philosophers Mencius, Hsün Tzu and Kao Tzu. I show how (...) their arguments can be reconstructed as inductive analogical arguments and as deductive argument. I then broaden the notion of the logic of argumentation into a discussion of metaphysical anti‐essentialism and underdetermination in order to resolve the problem of human nature and also to show how the same types of logical analysis (more generally construed) can be applied to the arguments from these Confucian philosophers. Under my treatment, Kao Tzu, somewhat surprisingly, turns out to provide the most insight. (shrink)

Corruption devours profits, people, and the planet. Ethical leaders promote ethical behaviors. We develop a first-stage moderated mediation theoretical model, explore the intricate relationships between ethical leadership and employee ethical behaviors, and treat ethical climate and organizational justice as dual mediators and leaders’ moral attentiveness as a moderator. We investigate leadership from two perspectives—leaders’ self-evaluation of moral attentiveness and members’ perceptions of ethical leadership. We theorize: These dual mediation mechanisms are more robust for high moral leaders than low moral leaders. (...) Our three-wave data collected from multiple sources, 236 members and 98 immediate supervisors in the Republic of Iraq, support our theory. Specifically, ethical leadership robustly impacts organizational justice’s intensity and magnitude, leading to high employee ethical behaviors when leaders’ moral attentiveness is high than low. However, ethical leadership only influences the ethical climate’s intensity but has no impact on the magnitude when leaders’ moral attentiveness is high than low. Therefore, organizational justice is a more robust mediator than the ethical climate in the omnibus context of leader moral attentiveness. Our findings support Western theory and constructs, demonstrating a new theory for Muslims in Arabic’s emerging markets. Individual decision-makers apply their values as a lens to frame their concerns in the immediate and omnibus contexts to maximize their expected utility and ultimate serenity-happiness. Ethical leadership trickles down to employee ethical behaviors, providing practical implications for improving the ethical environment, corporate social responsibility, leader-member exchange, business ethics, and economic potentials in the global competitive markets. (shrink)

Editor’s AbstractTang Wenming is a professor of philosophy at Tsinghua University in Beijing, trained in both the European and Chinese traditions, and the author of a sophisticated critique of Mou Zongsan's philosophy. The central idea in this conversation is that contemporary Confucianism must find a way to recover its “edifying” (jiaohua) role in Chinese society. Philosophy is important, says Tang, but Confucianism cannot simply be an academic philosophy; it must have a broader social function, and some sort of institutional (...) innovation is necessary in order to accomplish this. (shrink)

Laboratory safety regulations have been traditionally viewed by its learners and practitioners as a matter of law and policy, which simply requires compliance. A compliance mindset tends be passive and dissociates individuals (or even institutions) from the important reasons and principles underlying the safety rules and regulations, leading to disinterestedness and disdain. I posit that laboratory safety regulations would need to be crafted, presented and taught in a manner that is coupled to, or at least with an emphasis on, research (...) ethics. Learners and practitioners of laboratory safety must be led to fully grasp the ethical underpinnings of the rules and regulations, however perceivably cumbersome or inconvenient the latter may seem. In extended definitions beyond the classical fabrication, falsification and plagiarism, laboratory safety violation (LSV) should indeed be considered a form of research misconduct (RM). A full appreciation of the ethical principles underlying laboratory safety regulations would intuitively make LSVs morally impermissible, and as such defiance would be morally unacceptable. Importantly, LSVs framed as moral transgressions would be equally applied to all perpetrators in terms of culpability regardless of one’s endowment and power status. LSV perpetrators should thus also be punishable in accordance with the federal or institutional laws or bylaws of research ethics and integrity. Pedagogical and content modifications to laboratory safety education to adequately reflect a research ethics emphasis, as well as promotion of epistemic acuity in this regard, would be desirable. (shrink)

Physicalism is incompatible with what is known as the possibility of zombies, that is, the possibility of a world physically like ours, but in which there are no conscious experiences. But it is compatible with what is known as the possibility of ghosts, that is, the possibility of a world which is physically like ours, but in which there are additional nonphysical entities. In this paper we argue that a revision to the traditional definition of physicalism designed to accommodate the (...) possibility of ghosts inadvertently accommodates what is known as the possibility of inverted spectra, that is, the possibility of a world which is physically like ours, but in which colour experience is inverted. This consequence is unwelcome, because it is widely agreed that the possibility of inverted spectra is incompatible with physicalism. We argue for a revised definition of physicalism which resolves this problem. We then use our definition to argue that physicalism is not compatible with what is known as the possibility of blockers, that is, the possibility of a world which is physically like ours, but in which additional nonphysical entities have prevented the existence of conscious experience. This undermines Stephan Leuenberger's attempt to defend physicalism from arguments which purport to establish the possibility of zombies. (shrink)

This article aims to investigate the impact of employee perceptions of corporate social responsibility on job embeddedness under the drastic circumstances of coronavirus disease 2019. This study also investigated the role of organizational identification as a psychological mechanism linking employee perceptions of corporate social responsibility to job embeddedness. Survey data were collected from 325 employees in banking industry of China and analyzed using partial least squares structural equation modeling. Results revealed that CSR to employees and organizational identification were positively and (...) significantly related to job embeddedness, while CSR to customers, CSR to government, and CSR to society did not significantly predict job embeddedness. Organizational identification fully mediated the relationship between CSR to customers, CSR to government, CSR to society and job embeddedness, and partially mediated the relationship between CSR to employees and job embeddedness. The results suggest engaging in CSR activities can lead employees to identify themselves with the organization and enhance their embeddedness. The article concludes with several implications for practice and recommendations for future research. (shrink)

Research suggests that attitudes guide individuals’ thinking and actions. In this study, we explore the monetary intelligence construct and investigate the relationships between a formative model of money attitudes involving affective, behavioral, and cognitive components and several sets of outcome variables—unethical intentions, intrinsic and extrinsic job satisfaction, and coping strategies. Based on 515 managers in the Republic of Macedonia, we test our model for the whole sample and also cross sector and gender. Managers’ negative stewardship behavior and positive cognitive meaning (...) of money define MI which, in turn, is related to unethical intentions. Positive cognition in the public sector and poor stewardship behavior in the private sector contribute to unethical intentions, respectively. Good stewards have higher intrinsic and lower extrinsic job satisfaction, those in the private sector, in particular. Affective motive and stewardship behavior are related to their stronger “approach” coping strategies and weaker “avoidance” coping strategies. Affective motive and stewardship behavior contribute to coping responses for managers in the public and private sectors, respectively. Further, the relationship between stewardship behavior and coping mechanisms exists for females, but not for males. We demonstrate that MI, a type of social intelligence, allows individuals to monitor their own emotions, behaviors, and cognitions and guides their thinking and actions. (shrink)

The brain processes underlying the distinction between emotion-label words (e.g. happy, sad) and emotion-laden words (e.g. successful, failed) remain inconclusive in bilingualism research. The present study aims to directly compare the processing of these two types of emotion words in both the first language (L1) and second language (L2) by recording event-related potentials (ERP) from late Chinese-English bilinguals during a lexical decision task. The results revealed that in the early word processing stages, the N170 emotion effect emerged only for L1 (...) negative emotion-laden words and L2 negative emotion-label words. In addition, larger early posterior negativity (EPN) was elicited by emotion-laden words than emotion-label words in both L1 and L2. In the later processing stages, the N400 emotion effect was evident for L1 emotion words, excluding positive emotion-laden words, while it was absent in L2. Notably, L1 emotion words elicited enhanced N400 and attenuated late positive complex (LPC) compared to those in L2. Taken together, these findings confirmed the engagement of emotion, and highlighted the modulation of emotion word type and valence on word processing in both early and late processing stages. Different neural mechanisms between L1 and L2 in processing written emotion words were elucidated. (shrink)

LANGUAGE NOTE | Document text in Chinese; abstract also in English. 唐文明教授以〈承認理論的創造論回歸〉為題，批判了近現代以黑格爾(Hegel)和霍耐特(Axe lHonneth)為首的承認理論，指出其核心缺失在於僅僅將人視為關注必死性的欲望主體，從而無法實現人與人，人與世界的根本承認。唐教授代之以創造論的承認理論：通過解讀奧古斯丁(Saint Augustine)的思想，提出了應該將人視為重視降生性的感應主體。唐教授並指出，重視天地創生的儒家思想，其人倫體系恰恰是建基於這樣一種重視降生性的感應主體。通過感應主體對創造源頭(上帝，或者上天)的 感恩和體認，人與人，人與世界之間才可能有根本且不可缺失的承認。(撮要取自內文首段) In his paper, Tang Wenming notes that a fundamental flaw of modern recognition theories is seeing human beings as being a desire subject. Tang suggests that a recognition theory based on protology, which recognizes God's genesis of human beings and the world, has a much better prospect of realizing fundamental recognition. In this response, discuss two concerns with Tang's proposal: the essentially contested nature (...) of religious faith in modern societies, and the unequal relationship between God and human beings. I also suggest that Confucian ethics can be interpreted to emphasize the equal participation of Heaven and humans, which consequently underpins an alternative understanding of Confucian recognition theory. (shrink)

In this study, we developed a model of unethical behavior intentions, collected data from managers of the private (n = 208) and the public (n = 307) sectors in the Republic of Macedonia, and tested our model across these two sectors. Results suggested that for both sectors, unethical behavior intentions were not related to the love of money and corporate ethical values, whereas irritation was negatively related to life satisfaction. Moreover, corporate ethical values were related to life satisfaction for the (...) private sector only, whereas the love of money and unethical behavior intentions were related to irritation for the public sector only. Managers in the private sector had higher corporate ethical values, lower unethical behavior intentions, lower irritation, and higher life satisfaction than those in the public sector. There was no difference in the love of money. There were more bad apples in the public sector (34.85%) than in the private sector (23.56%). The strongest factor of unethical behavior intentions in the private and the public sectors was theft and corruption, respectively. Finally, for the culture-free (etic) model, the love of money was positively related to irritation. Corporate ethical values had a positive "double-whammy" effect: reducing irritation and enhancing life satisfaction. Unethical behavior intentions were positively related to irritation (a mediator), which was negatively related to life satisfaction. Our theory provides new insights regarding doing business in the Republic of Macedonia. (shrink)

In the current "Eastern culture fad" now engulfing the East Asian mainland, the Book of Changes, that repository of "shining mysteries" that symbolizes the special quality of East Asian culture, has attracted considerable attention. Over the past several thousand years, the Book of Changes has played an extremely important role in molding the foundation of China's great intellectual tradition. It is for this reason that this work has always been so highly regarded as "the first of the Six Classics," as (...) "one of the three mysteries." But the extent and depth of the present studies of the Book of Changes are unprecedented. The Book of Changes was first introduced to the West in the seventeenth century and, arousing the interest of Western scholars, was translated into one language after another. But never before have so many scholars in so many countries been so caught up in studying the Book of Changes as at present. The reason this work has attracted such universal attention is in part the particular conditions of the times and in part the timeless, lasting value of the Book of Changes itself. (shrink)

This research examines business and psychology students’ attitude toward unethical behavior (measured at Time 1) and their propensity to engage in unethical behavior (measured at Time 1 and at Time 2, 4 weeks later) using a 15-item Unethical Behavior measure with five Factors: Abuse Resources, Not Whistle Blowing, Theft, Corruption, and Deception. Results suggested that male students had stronger unethical attitudes and had higher propensity to engage in unethical behavior than female students. Attitude at Time 1 predicted Propensity at Time (...) 1 accurately for all five factors (concurrent validity): If students consider it to be unethical, then, they are less likely to engage in that unethical behavior. Attitude at Time 1 predicted only Factor Abuse Resources for Propensity at Time 2. Propensity at Time 1 was significantly related to Propensity at Time 2. Attitude at Time 1, Propensity at Time 1, and Propensity at Time 2 had achieved configural and metric measurement invariance across major (business vs. psychology). Thus, researchers may have confidence in using these measures in future research. (shrink)

Previous studies argue that religious firms are more ethical and thus engage less in accrual earnings management. At odds with the ethical view, we use a sample of Chinese listed firms and show that firms in religious regions use more real earnings management. We postulate that besides ethics, religion also proxies for risk aversion, which motivates firms to substitute accrual earnings management with real earnings management. Consistent with this view, we show that the positive association between religiosity and real earnings (...) management is more pronounced for firms with lower litigation risk and for firms with less reputable auditors. In addition, we use a mediation model introduced by Baron and Kenny :1173–1182, 1986) to show that religiosity affects earnings management through the channel of risk aversion. We conclude that firms choose real earnings management over accrual-based earnings management because of risk aversion, rather than ethical reasons. (shrink)

To reconcile the standard possible worlds model of knowledge with the intuition that ordinary agents fall far short of logical omniscience, a Stalnakerian strategy appeals to two components. The first is the idea that mathematical and logical knowledge is at bottom metalinguistic knowledge. The second is the idea that non-ideal minds are often fragmented. In this paper, we investigate this Stalnakerian reconciliation strategy and argue, ultimately, that it fails. We are not the first to complain about the Stalnakerian strategy. But (...) in contrast to existing complaints, we want to cause trouble for the strategy directly on its home turf. That is, we will advance our objection while granting both the plausibility of the fragmentation component—save for an extreme version of it—and that of the metalinguistic component. Once our central objection to the Stalnakerian strategy is in place, we will show how it negatively affects Adam Elga and Augustín Rayo’s recent attempt to apply the Stalnakerian strategy in the context of Bayesian decision theory. (shrink)

Previous studies have reported that general or photo-specific social media use was associated with women’s body dissatisfaction and body image disturbance. The current study replicated and expanded upon these findings by identifying the positive association between social media influencer viewing and intentions to change appearance. This study surveyed a sample of 7,015 adult female TikTok users in China regarding their social media influencer viewing frequency, self-objectification, social comparison tendencies when watching short videos, intentions to change appearance, and demographics. The results (...) showed that female TikTok users’ self-objectification mediated the association between their influencer viewing frequency and their intentions to change appearance. Furthermore, social comparison tendencies moderated the association between influencer viewing and intentions to change appearance in that the proposed association was stronger for female TikTok users who had lower social comparison tendencies when watching short videos, compared to female TikTok users who had higher social comparison tendencies. The counter-intuitive finding on social comparison tendencies indicated that women who have higher social comparison tendencies may be more aware of the negative influences and adjust their expectations. The observed association between social media influencer viewing and intentions to change appearance was statistically significant but trivial in terms of effect size. Although the result could warn policymakers and practitioners to design media and health literacy campaigns to cultivate body positivity, caution should be exercised when evaluating the practical implications. (shrink)

In this article, drawing from a relational perspective, we explore the relationship between moral leadership and employee creativity, treat employee identification with leader and leader–member exchange as two mediators, and develop a new theoretical model of employee creativity. Our data collected from 160 supervisor–subordinate dyads in the People’s Republic of China demonstrate that moral leadership is positively related to both employee identification with leader and LMX. Further, employee identification with leader partially mediates the relationship between moral leadership and LMX. In (...) particular, employee identification with leader greatly enhances LMX which leads to high creativity. Overall, the relationship between moral leadership and employee creativity is mediated by not only employee identification with leader but also LMX. Our findings offer a new theoretical framework for future theory development and testing on creativity as well as practical implications for researchers and managers in business ethics. (shrink)

In Study 1, we test a theoretical model involving temptation, monetary intelligence (MI), a mediator, and unethical intentions and investigate the direct and indirect paths simultaneously based on multiple-wave panel data collected in open classrooms from 492 American and 256 Chinese students. For the whole sample, temptation is related to low unethical intentions indirectly. Multi-group analyses reveal that temptation predicts unethical intentions both indirectly and directly for male American students only; but not for female American students. For Chinese students, both (...) paths are non-significant. Love of money contributes significantly to MI for all students. In Study 2, using money as a temptation and giving them opportunities to cheat on a matrix task, most Chinese students (78.4 %) do not cheat in open classrooms; supporting survey and structural equation modeling (SEM) results in Study 1. However, students in private cubicles cheat significantly more (53.4 %) than those in open classrooms (21.6 %). Finally, students’ love of money attitude predicts cheating. Factor rich predicts the cheating amount, whereas factor motivator predicts the cheating percentage. Our results shed new light on the impact of temptation and love of money as dispositional traits, money as a temptation, and environmental context (public vs. private) on unethical intentions and cheating behaviors. (shrink)

Using a signaling framework, we argue that ethical behavior as evidenced by charitable donations is viewed more positively by investors when seen not to be based on self-serving motives but rather on authentic generosity that builds moral capital. The affirmed religiosity of CEOs may make their ethical position more credible, while their embeddedness within a family business suggests that CEOs are backed by powerful owners with long-time horizons and a desire to build moral capital with stakeholders. We find in a (...) study of market responses to 1572 corporate donations by S&P 1500 firms that financial markets react more positively to charitable initiatives from firms with religion-declared CEOs, but only if these are family businesses. (shrink)

It is not uncommon for business institutions to position themselves as stakeholder-caring companies or organizations. However, there is little research on conceptualizing stakeholder-caring as a component of brand image. Through a theoretical lens of brand-consumer interactions, this paper introduces a new construct—stakeholder-caring image—and proposes a model that examines stakeholder-caring’s antecedents (integrity and courtesy) and its consequence (customer satisfaction). The two antecedents—integrity and courtesy—capture intrinsic and extrinsic aspects of brand-consumer interaction practice, respectively, while the consequence (customer satisfaction) is one important behavioral (...) outcome in marketing. The proposed model was tested with Hong Kong customers (n = 296) via a systematic survey. The data were analyzed using LISREL. Several measurement and structural models were constructed to test the proposed hypotheses. The findings reveal that the effect of integrity on customer satisfaction is mediated by a stakeholder-caring image. However, contrary to the conventional wisdom, we surprisingly find that courtesy is not effective to build a stakeholder-caring image. Managerially, this research offers guidance on how to develop stakeholder-caring image and subsequently increase customer satisfaction. In addition, we discuss the nuanced distinction between a stakeholder-caring image and related brand constructs, such as “sincerity” in Aaker’s (1997) brand personality framework. (shrink)

In recent years, foreign language learning has been proposed as a possible cognitive intervention for older adults. However, the brain network and cognitive functions underlying FLL has remained largely unconfirmed in older adults. In particular, older and younger adults have markedly different cognitive profile—while older adults tend to exhibit decline in most cognitive domains, their semantic memory usually remains intact. As such, older adults may engage the semantic functions to a larger extent than the other cognitive functions traditionally considered the (...) most important. Using anatomical measurements and a cognitive test battery, the present study examined this hypothesis in twenty cognitively normal older adults, who participated in a two-month Italian learning programme. Results showed that the immediate learning success and long-term retention of Italian vocabularies were most consistently predicted by the anatomical measures of the left pars orbitalis and left caudal middle frontal cortex, which are implicated in semantic and episodic memory functions. Convergent evidence was also found based on the pattern of cognitive associations. Our results are consistent with a prominent role of semantic and episodic memory functions in vocabulary learning in older learners. (shrink)

As a social issue of widespread concern, work-to-family conflict has been found to adversely affect employees’ work and family lives. The current research linked employees’ work-to-family conflict to disruptions in parenting and in turn to adolescents’ materialism. In Study 1, two-wave data from 207 Chinese dual-career families that included an adolescent in junior high school showed that both men’s and women’s work-to-family conflict was positively correlated with material rewards parenting, and this positive relationship was stronger when parenting daughters than sons. (...) Study 2 replicated the results of Study 1 in a sample of 284 Chinese dual-career families that included an adolescent of the same age group. Furthermore, Study 2 showed that employees’ work-to-family conflict was indirectly related to their adolescent offspring’s materialism through increased material rewards parenting, and this mediating effect was stronger for daughters. The results are discussed in terms of the spillover and crossover processes that affect employees and their families in the context of work-to-family conflict. (shrink)

As a social issue of widespread concern, work-to-family conflict has been found to adversely affect employees’ work and family lives. The current research linked employees’ work-to-family conflict to disruptions in parenting and in turn to adolescents’ materialism. In Study 1, two-wave data from 207 Chinese dual-career families that included an adolescent in junior high school showed that both men’s and women’s work-to-family conflict was positively correlated with material rewards parenting, and this positive relationship was stronger when parenting daughters than sons. (...) Study 2 replicated the results of Study 1 in a sample of 284 Chinese dual-career families that included an adolescent of the same age group. Furthermore, Study 2 showed that employees’ work-to-family conflict was indirectly related to their adolescent offspring’s materialism through increased material rewards parenting, and this mediating effect was stronger for daughters. The results are discussed in terms of the spillover and crossover processes that affect employees and their families in the context of work-to-family conflict. (shrink)

Mindfulness—the awareness of the present moment and experiences in daily life—contributes to genuine intrinsic and social-oriented values and curbs materialistic and hedonistic values. In the context of materialism, money is power. Avaricious individuals take risks and are likely to engage in dishonesty. Very little research has investigated the effects of mindfulness in reducing the avaricious monetary attitudes and enhancing ethical consumer beliefs. In this study, we theorize that mindfulness improves consumer ethics directly and indirectly by lowering avaricious monetary attitudes. To (...) test our theory, we collected data from 523 individuals with the Mindfulness-Based Stress Reduction training and 307 individuals without MBSR. The results of our whole sample support our theory. Three multiple-group confirmatory factor analyses reveal intriguing discoveries. First, with MBSR training, mindfulness excites consumer ethical beliefs directly and indirectly. Without training, trait mindfulness fails to reduce monetary attitudes—mindfulness training matters. Second, the power of MBSR training holds for participants completing the training within 1 year, but wears off after 1 year—the duration after training matters. Finally, after 1 year, the training retains its strength for those who practice mindfulness, but weakens its power for those who do not—practice matters. We shed light on mindfulness, monetary wisdom, and consumer ethics, in particular, and business ethics, in general. (shrink)