Compare with other professions, teachers are reported to have a higher risk of poor mental health. This study examined the relationships between emotional intelligence, perceived organizational justice, and mental health among Chinese high school teachers. Three hundred and eighty-one high school teachers, with their age range between 21 and 50 years, were administered the Emotional Intelligence Scale, Perceived Organizational Justice Scale, and Mental Health Scale. The result found that emotional intelligence and perceived organizational justice directly influence the mental health of (...) high school teachers. In addition, perceived organizational justice mediated the association between emotional intelligence and mental health. Moreover, the present study analyzes the different role of subtypes of perceived organizational justice on the relationships between emotional intelligence and mental health, and the results showed that the mediating effects of perceived distributive justice and interactive justice on emotional intelligence and mental health are not significant, only the perceived procedural justice mediated the relationships between emotional intelligence and teachers’ mental health. The results are discussed in a conceptual context. (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)

The essence of Marxist philosophy is a philosophical criticism of society, and its development is driven by its philosophical criticism of social phenomena. Examining and criticizing music from a philosophical perspective can provide us with a brand new theoretical framework for music philosophy, exploring and applying new philosophical theories to analyze the fusion of ethnic elements in modern music composition, thereby expanding the philosophical field of music. This paper first introduces the concept and development of Marx's philosophy and philosophical view (...) of music, then analyzes the characteristics and current situation of the fusion of ethnic elements in modern music composition and discusses the criticality and practicality of the fusion of ethnic elements in modern music composition under the perspective of Marx's philosophical view. Finally, it is pointed out that the fusion of ethnic elements in modern music composition has the philosophical basis of combining formal analysis with meaning interpretation, technical rationality with musical aesthetics, and intersubjectivity. From the perspective of Marxist philosophy, exploring the philosophical foundation of the combination of modern music composition and ethnic factors helps to deeply analyze the philosophical connotations of modern music composition and ethnic elements, seek dialogue and understanding between modern music and ethnic elements, and reshape human sensory understanding. (shrink)

本书对自组织理论进行综合性研究,并探讨了关于自然界自组织演化的自然图景和自然观,关于自然科学自组织演化的科学图景和科学观。.

This article analyzes the method of orienting a gnomon developed by the eleventh century Chinese scientist Shen Kuo and described in his Ying Biao Yi. I argue that Shen Kuo’s criticism of the traditional orientation method was built on his belief that the earth is flat. The method Shen Kuo presented aims first to find the center of the earth, and only then to orient the gnomon to the cardinal directions. In addition, Shen Kuo developed two (...) new techniques for improving observation with a gnomon: the first method sets the gnomon in a closed chamber with only a small slit for the entrance of the noon sunlight, thereby reducing ambient light and making it easier to see the gnomon’s shadow. Shen’s other innovation is to use a second gnomon together with the first. This can greatly weaken the shadow’s penumbra. (shrink)

本书主要收录了中国理学家们关于鬼神观念论述的大量资料. 在一般学者看来, 理学家们都是唯物主义者, 是不会相信鬼神存在的; 其实不然, 张载说鬼神是"二气之良能", 程颐说鬼神是"造化之迹", 朱熹说"造化之迹"就是风雨雷电等等. 他们是从义理和祭祀的角度探讨鬼神问题, 这些探讨有利于制订祭祀礼仪. 他们祭祀的鬼神, 也就是经过他们认真理论探索之后的鬼神; 只有认真理解了这些古代文献, 才能真正理解古人的思想.

Ben shu tong guo li shi shang de yi ge ge xiao gu shi lai shuo li,Rang du zhe kan dao le yi ge zhong min ai min,Shou min ai dai de yan zi,Yi ge qin zheng lian jie,Chi shen li jie de yan zi,Yi ge chong shang jie jian,Fan dui she hua de yan zi.

Researchers tend to believe that bamboo "I" more concerned about practical, and more on the ruler the people rule the country road, or self-cultivation and the country contains only two types of content, rarely discussed cosmology and Dao. However, analysis of this article pointed out, Guodian bamboo "I", although incomplete because of missing, can not present a complete and systematic channel theory and cosmology, but such ideas are still very clear. Which show more about all things back to the text (...) attributed to road, but more the lack of road itself, and discussion of all things produced by the channel. However, in the nature of the road, bamboo so-called "independent non-hai" means nothing big road boundaries, more reasonable, if not more than this as a "stand-alone does not change," stressed the same channel and into the road easily and dynamic nature of the eternal confrontation between the problem. Bamboo "I" because of the Confucian interpretation of the impact of personnel or political considerations may intervene in the Road, or the textual representation of the universe, such as "WANG Yi-big", "there are four countries, Yan Wang Ju," and other statements, highlight the "King "The existence of taxonomic status, the personnel and the existence of confusion. Sometimes, however, the influence of Confucianism can also help some of the papers in this universe purification, such as bamboo, "I," a the "between heaven and earth, and its initiatives and abandoned Yue? True and unyielding moving, but more out." period, less the object of Confucian benevolence few words of text and teaching people's advice, but more simply to save the universe in which this paper, I highlighted more clearly Bing empty space on the dynamic. For the interpretation of Confucian bamboo "I" "Germany" and "view" a greater impact on the basic concepts. "German" in the other book is a cosmological concept of the Central Plains; but in the bamboo in the "virtue" is only for people. As for the "concept" in the rest of all this in view of all things can be reverted to, as well as view the body, view home, view of town and watch the state and watch the world, but in bamboo, "I", only for the personnel of various units of the view layer, without of the "body" and "things" concept. "Concept" became the method applies only to personnel, lost cosmological meaning. The earliest manuscripts date Guodian bamboo corporations, but neither is the only transcript, it is difficult to convince me to the nearest original. One kind of transcript is often a kind of interpretation of the text lead to ideas, and ideas for all of the text should be text data. Guodian bamboo "I" is only just a sympathizer of the transcript from the Confucian, in addition, there are other more dollars transcript "instead of allowing" close to the original "ideas that shape our interpretation of a text, it is better to keep" multiple text "idea , open minded, so that each text have encountered trigger contemplation, thinking of the rich gain. The Guodian Bamboo Texts of Lao Zi, discovered in 1993, though the earliest texts we now possess, do not give support to the idea of ​​a linear development from Kuodian Texts to Silk texts, then from Silk texts to other texts such as those of Wang Bi among others'. I contend the concept of "multiple texts", in which the copying of texts or the integration of one text in a collection of texts could be thought of as inevitably imbued with interpretations. The Guodian Bamboo Texts of Lao Zi were susceptible to Confucian or pro-Confucian interpretations, by which not only those critiques of Confucian basic concepts such as Ren and Yi were minimized, but also the Taoist ontology and cosmology were thereby affected. Many scholars sustain the position that Guodian Lao Zi were more pragmatically oriented or that they contained only two categories of thought, one about self-cultivation, another about the art of governing, whereas the discourse on Dao and cosmology were neglected. But I demonstrate in this paper that the Guodian texts, though incomplete in themselves, still gave us very clear ideas of a discourse on Tao and a cosmology. In general, the Guodian Lao Zi emphasized more the way by which all things return to Dao, rather than on Tao itself and its process of producing all things. Concerning the attributes of Dao, the emphasis on the "boundlessness" of Dao is more reasonable than other versions of texts such as Wang Bi's and the Silk text Lao Zi, in which we read that Dao is "changeless", creating thereby a contradictory situation between Dao's eternity and its dynamicity. On the one hand, the Confucian interpretation might put political and human considerations into ontological and cosmological considerations; on the other hand, it could also purify some cosmological texts by dropping some texts criticizing the Confucian concepts of Ren and the sage. The most evident Confucian intervention into The Guodian Lao Tzu could be found in the concepts of Virtue De) and Retracing View The concept of Virtue had lost its cosmological meaning and was reserved merely for describing human virtue. As to the concept of Guan, the retracing regard, which was applied to all things and even Dao itself in other texts, was limited to merely human social affairs and loses its cosmological meaning totally in Guodian's texts. (shrink)

In the Western media, stories about China seem to fall into one of two categories: China’s astounding economic development or its human rights abuses. As human rights discourses follow increasingly hegemonic conventions, especially with regard to China, many of their key assumptions remain unexamined. This special issue—the second in a two-part series beginning with “Cosmologies of the Human”—critically investigates the relationship between China and the human as it plays out in law, politics, biopolitics, political economy, labor, medicine, and culture. The (...) contributors interrogate the evolving meanings of “China” and “the human,” both inside China and internationally. The issue tracks the ways in which global discourses treat China—still officially socialist—as similar to, different from, and alternative to Western capitalist modernities. Several essays probe the modern theoretical underpinnings of human rights abuses in China, including a crucial distinction between “the human” and “the people.” Others review the impact of Maoism on Marxist debates in China and in the West, as well as the specific influences of Mao’s writings on French politics and theory in the 1960s. A visual dossier compares eight contemporary Chinese artists, directors, and public image-makers in order to discuss the figure of the human from Tiananmen Square to the 2008 Beijing Olympics. While many contributors discuss China and the West comparatively, the issue interrogates the universalizing claims of both Western and Chinese norms of the human by privileging the local, particular, and eccentric. Contributors: Ackbar Abbas, Michael Dutton, David L. Eng, Doug Howland, Petrus Liu, Camille Robcis, Teemu Ruskola, Shuang Shen, Shu-mei Shih, Wang Xiaoming David L. Eng is Professor of English, Comparative Literature, and Asian American Studies at the University of Pennsylvania. He is the author of _The Feeling of Kinship: Queer Liberalism and the Racialization of Intimacy_ and _Racial Castration: Managing Masculinity in Asian America_, both also published by Duke University Press. Teemu Ruskola is Professor of Law at Emory University and Visiting Professor of Law at Georgetown University. Shuang Shen is Assistant Professor of Comparative Literature and Chinese at Pennsylvania State University. (shrink)

本书从唐君毅先生提出的“中国艺术精神”开始论述,分析了中国艺术精神的多层面向进而深入分析其阐释的意义;继而,本书对徐复观先生深入的研究进行了解读和探索,一直延续到今日学界的研究和探索,并对“中国艺术精 神”在世纪之交时发生的转向给出了结论.

本书对早期中国经典中的身体观,作了思想与修行相交融的通盘观照;并在两希传统和印度传统身体观的考察基础上,展开跨文化比较与对话。.

本书从研究王朝闻审美关系思想出发,分析其美学研究形而下的方法论特征及其优势,梳理其从匡正艺术审美关系特征走向构建人生审美关系的学术历程,诠释其审美关系论的基本内容.

本书收录了的文章以中国历史、哲学、文学著作中的名言为引子, 结合现实生活, 并以个人的生活经验和哲学体悟相结合的方式, 阐述作者本人的哲学观点.