Visual inspections have been typically used in condition assessment of infrastructure. However, they are based on human judgment and their interpretation of data can differ from acquired results. In psychology, this difference is called cognitive bias which directly affects Structural Health Monitoring -based decision making. Besides, the confusion between condition state and safety of a bridge is another example of cognitive bias in bridge monitoring. Therefore, integrated computer-based approaches as powerful tools can be significantly applied in SHM systems. This paper (...) explores the relationship between the use of advanced computational intelligence and the development of SHM solutions through conducting an infrastructure monitoring methodology. Artificial Intelligence -based algorithms, i.e., Artificial Neural Network, hybrid ANN-based Imperial Competitive Algorithm, and hybrid ANN-based Genetic Algorithm, are developed for damage assessment using a lab-scale composite bridge deck structure. Based on the comparison of the results, the employed evolutionary algorithms could improve the prediction error of the pre-developed network by enhancing the learning procedure of the ANN. (shrink)

本书对儒家“内圣外王之道”的探索,注重以儒家经典为依据,以传统范畴为线索,按照儒家“内圣外王之道”的实际内容及其内在逻辑确立本书的理论架构。.

本书内容包括:曹魏时期名士的儒道兼治;正始名士:名教出于自然;竹林名士:越名教而任自然;西晋时期士大夫的玄儒兼治;东晋时期士大夫的玄儒兼治等。.

本书包括八章内容,作者注重中西哲学比较的视野,从知识论和人生价值论方面展示中国新实在论与西方新实在论思想的异同,阐述了中国新实在论思潮的发展历程等。.

本书属于世纪之交的中西文学理论的比较研究。时间跨度是从20世纪80年代与90年代的中西文论概观的反思,到21世纪第一个十年中西文论景观的展望。.

周山(1949-),上海社会科学院哲学研究所副研究员、周易研究中心秘书长、中国逻辑史研究会理事、上海市逻辑学会理事.

吴光辉,湖北省武汉市人,现为厦门大学外文学院讲师,日本语教育研究中心副主任。著有《传统与超越》。.

本书系统地分析和探讨了清教伦理思想、启蒙伦理思想、先验主义伦理思想、实用主义伦理思想、唯心主义伦理思想、自然主义伦理思想、元伦理学、应用伦理学在美国的发展状况,展现了美国伦理思潮演变的历史脉络,勾画了 其中比较清晰的三条线索:重个人的倾向;重实用的倾向;与宗教捆绑的倾向。.

本书从中国是一个超稳定结构假说出发,讨论中国历代政治文化的特点及其演化机制。通过比较魏晋南北朝时期佛教传入与近代西方文明扩张这两次重大的外来文化冲击,探讨中国文化融合消化外来文化所具有的共同模式,并进 而揭示二十世纪中国现代思想的起源.

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

ABSTRACTThe mainstream of academia thinks that Xunzi’s theory of human nature, which claims that human nature is bad, is in contrast with those of Confucius and Mencius and is unable to provide a foundation for human moral subjectivity. However, there are more and more scholars bringing up different ideas, such as Lu Debin and Fung Yiuming. They think that Xunzi’s wei 偽, which includes zhi知 and neng 能, is a kind of inborn capacity to think and activate that belongs to (...) xing. This paper points out that zhi and neng belong to xin 心 rather than xing. In the text of Xunzi, xing is mainly regarded as human emotions and desires which would result in chaos if not controlled. Making zhi and neng belong to xing does not accord with Xunzi’s theory and will confuse people with the connotation of Xunzi’s xing. (shrink)

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

This article provides information about Berne's financial situation at the time the Economic Society was founded. The canton was in an exceptionally fortunate position, having accumulated a sizeable cash reserve that was in part used for loans and investments on the London capital market. Throughout the century, the Bernese government followed a very cautious investment strategy. The main reason for purchasing overseas securities was that they helped the patricians to become independent from tax-paying subjects. Economic imperatives ruled out increases of (...) the cash reserve or further involvement in the overcrowded domestic capital market. However, by investing abroad Berne became increasingly dependent on the goodwill of its debtors, for which it was criticised by the Economic Patriots amongst others. (shrink)

Ben shu jiu sheng tian tu de xing tai, tan tao gu dai ren men de sheng si guan, yi shi xing tai, zong jiao xin yang nai zhi bu tong wen hua de jiao liu, neng qu yong xin cai liao yan jiu xin wen ti, sheng tian tu shi yi xing xiang biao da ren men dui si hou de qi qiu, bao han zhe shi dai de sheng si guan.

Introduction -- Direct algorithms of decompositions of matrices by non-orthogonal transformations -- Direct algorithms of decompositions of matrices by orthogonal transformations -- Direct algorithms of solution of linear equations -- Iterative algorithms of solution of linear equations -- Direct algorithms of solution of eigenvalue problem -- Iterative algorithms of solution of eigenvalue problem -- Algorithms of solution of singular value decomposition.

Open Dialogue is an approach to working with mental health problems that emphasises promoting dialogue between multiple perspectives within an individual person and between all the people present, including the therapists. Therapists’ own perspectives are often introduced during conversations called reflections, which present a potential source of different perspectives. Using conversation analysis we analysed 14 hours of video-recorded Open Dialogue sessions with a focus on therapists’ reflections. We noticed that therapists did not display explicit agreement with each other’s reflections. This (...) absence of explicit agreement was displayed through a variety of verbal and non-verbal forms. Eliding agreement facilitated deference to the epistemic authority of the client, assertion of epistemic rights from second position, emphasis of a positive perspective or to voice multiple perspectives. Therapists avoided consensus and thus presented multiple perspectives to the family while also attending to issues of contingency. The implications of epistemic primacy and asymmetry connected to sequential structures in talk pose a challenge to the generation of collaborative reflective dialogues. (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)

Peut-on tenter une nouvelle approche de Descartes? Penser philosophiquement la notion de creation, c'est la traduire dans le registre des quatre causes: ainsi la cause efficiente relie et separe a la fois le createur et le cree; mais Dieu est aussi cause formelle, ce qui sauve la continuite entre l'auteur et son ouvrage. Cette continuite se nomme analogie et cette analogie assure l'autonomie de la pensee finie. Ce transfert d'autorite dans la production meme, particulierement manifeste chez Descartes, permet de comprendre (...) la devolution a l'homme d'un certain pouvoir createur. L'agir humain peut etre inaugural. L'est-il en matiere de philosophie? La dette de Descartes envers la scolastique tardive semble indiquer qu'on ne pense qu'a partir de ce qu'on herite. L'ambivalence de la notion de creation ne nous permettrait-elle pas cependant de montrer que le commencement dans la pensee reste a tout moment possible? Telle pourrait etre l'explication du radicalisme cartesien. (shrink)

Dans l’histoire de la philosophie, Descartes est considéré comme un intellectualiste, c’est-à-dire comme un théoricien qui considère que la raison est souveraine dans l’action. Il soutient donc qu’il suffit de bien juger pour bien faire, et il reprend à son compte la thèse socratique selon laquelle nul ne commet le mal volontairement.

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