This work attempts to respond to Tomas Aquinas' Cosmological Argument in a way that combines Set Theory with the idea of the ‘Book of Change’. The study defines the ith Cause Set on which to operate on, which leads to the ontological commitment of austerity that the ‘First Cause's Compromise with emergence’ cannot be avoided. It is argued in the present paper that the concept that ‘emergence only consists of Synchronic Emergence and Diachronic Emergence’ should be extended to a broader (...) notion of emergence, which is made up of the two discussed elements and a third one ‘No-Boundary Emergence’ (beyond the time dimension). The article defines the concept of No-Boundary Emergence, proves why it is a type of emergence that differs from the traditional two types, and asserts that it underlies the bottom layer of the cosmos. This study describes the common feature of all emergence as communication protocols between layers. The assemblage of all emergences behaves similar to a distributed system that cannot be restricted by Gödel's theorem. The paper provides evidence (in Big Bang Cosmology, Conformal Cyclic Cosmology, Superstring Theory, Quantum Gravity) for this point of view, and notes that emergence (in the context of No-Boundary Emergence) is not only a simple scientific theory but also a progressive scientific research programme that can spontaneously grow from scientific theory based on Platonism at the expense of a degenerating shift to the ontological commitment of austerity. This paper proposes an improved model of Schrödinger Cat that provides a new explanation for quantum measurement and argues that there must be a forbidden zone of thought experiments. The study also introduces the implications of ancient Chinese thoughts (namely, the ‘Book of Change’ and Confucius). The paper comes to the conclusion that emergence (crossing the gap between ‘being’ and ‘nothing’, while ignoring the forbidden zone of thought experiments) relieves ‘cosmological insufficiency’ in the sense of Neo-Aristotelism. (shrink)

Gradual degradation seems inevitable for non‐recombining sex chromosomes. This has been supported by the observation of degenerated non‐recombining sex chromosomes in a variety of species. The human Y chromosome has also degenerated significantly during its evolution, and theories have been advanced that the Y chromosome could disappear within the next ∼5 million years, if the degeneration rate it has experienced continues. However, recent studies suggest that this is unlikely. Conservative evolutionary forces such as strong purifying selection and intrachromosomal repair through (...) gene conversion balance the degeneration tendency of the Y chromosome and maintain its integrity after an initial period of faster degeneration. We discuss the evidence both for and against the extinction of the Y chromosome. We also discuss potential insights gained on the evolution of sex‐determining chromosomes by studying simpler sex‐determining chromosomal regions of unicellular and multicellular microorganisms. (shrink)

The objectivity is a basic requirement for the measurements in the classical world, namely, different observers must reach a consensus on their measurement results, so that they believe that the object exists “objectively” since whoever measures it obtains the same result. We find that this simple requirement of objectivity indeed imposes an important constraint upon quantum measurements, i.e., if two or more observers could reach a consensus on their quantum measurement results, their measurement basis must be orthogonal vector sets. This (...) naturally explains why quantum measurements are based on orthogonal vector basis, which is proposed as one of the axioms in textbooks of quantum mechanics. The role of the macroscopicality of the observers in an objective measurement is discussed, which supports the belief that macroscopicality is a characteristic of classicality. (shrink)

This study had two aims: to test the effect and the effect size of specific problematic Internet use [online shopping, online pornography, social network site usage, and Internet gaming] on generalized problematic Internet use and to reveal the gender differences in GPIU and SPIU for students from the elementary school level to the university level. In total, 5,215 Chinese students from four types of schools provided self-report data on demographic variables, online shopping, online pornography, SNS usage, Internet gaming, and GPIU. (...) After calculations had been controlled for demographic variables, the results indicated that online shopping, online pornography, SNS usage, and Internet gaming positively predicted GPIU—and Internet gaming was the most critical predictor of GPIU—and that gender differences were revealed in Internet gaming and GPIU in all educational levels, except at senior high school where the gender differences in GPIU were not significant. Significant gender differences were found for online shopping and online pornography for all educational levels above elementary school. These results provided further understanding of the association between GPIU and SPIU and gender differences in PIU, which suggested that gender differences across different educational levels should be considered in interventions of PIU. (shrink)

Technological innovation has an important impact on environmental pollution. In this paper, first, we analyze the influence mechanism of technological innovation on environmental pollution and then design the index system of technological innovation. Then, we use the entropy method to calculate the technological innovation level of different regions in China based on provincial panel data from 2004 to 2016. Finally, the panel vector autoregression model is adopted, and taking the discharge of sewage, solid waste, and exhaust gas as the research (...) objects, the impact of technological innovation on them is empirically analyzed. The results show that China’s technological innovation level is steadily improving, but there are significant differences in the impact of technological innovation on wastewater, waste gas, and solid waste. Specifically, technological innovation can contribute to an increase in wastewater and solid waste emissions. However, the impact of this technological innovation on them is not equal. Secondly, the impact of technological innovation on exhaust emissions is to inhibit exhaust emissions in the short term and promote exhaust emissions in the long term. Finally, there are clear differences between them in terms of the specific impact of changes in wastewater, solid waste, and exhaust emissions. Changes in wastewater discharges and solid waste generation are largely derived from their own effects, while the role of technological innovation is supportive and insignificant. The change in exhaust emissions is initially influenced by itself, but in the long run, the influence of technological innovation gradually increases and eventually exceeds its own influence. Based on these research results, this paper puts forward corresponding policy suggestions to speed up environmental pollution control. (shrink)

Leadership humor is widely used in management practice and has aroused extensive discussion in academia. On account of the two-sided influence of leader humor on employees, its double-edged sword effect on employee behavior has been put more emphasis. As a benign violation of organizational norms and a kind of pro-organizational violation, respectively, both Leadership humor and employee bootleg innovation have the characteristics of violating organizational norms, but few studies have examined the relationship between them. Based on benign violation theory and (...) social cognition theory, this study conducted a two-stage questionnaire survey and statistical-econometric analysis of 324 employees in 23 IT and manufacturing technology companies in Guangdong, Jiangsu, Zhejiang, Hubei, Beijing, and Shanghai, China. It not only examined the relationship between leadership humor and employee bootleg innovation but also tested a moderated mediation model. Results show that leadership humor is positively correlated with psychological empowerment and employee bootleg innovation, namely, leadership humor indirectly and positively affects employee bootleg innovation through psychological empowerment. Moreover, the indirect effect is positively regulated by leadership emotional trust. The higher the emotional trust of employees to leadership, the stronger the mediating role of psychological empowerment between leader humor and bootleg innovation behavior. The study enriches the existing path of research on the double-edged impact of leader humor on employee behavior, expands the boundary conditions of the relationship between empowered cognitive mediation and employee bootleg innovation and provides enlightenments for Chinese leaders to effectively apply the tool of leader humor. (shrink)

Ben shu wei wo she chong dian tu shu hua xia wen ku ru xue shu xi zhong di yi ben. Gai shu yi jian ming de wen zi gou le le Gu Yanwu, Wang Fuzhi, Huang Zongxi san wei Ming mo da ru sheng huo de shi dai bei jing, hong ru de sheng ping jing li, ta men de xue shu zao yi (zhu yao zhi ta men zai ru xue fang mian de cheng jiu), cheng (...) yu jiao you yi ji san wei zai li shi shang de di wei he gong xian, ta men ren sheng de kan ke du lai ling ren bu sheng xi. (shrink)

On the level of existential structure, “Shengsheng Buxi” unfolds an existential structure different from Heidegger’s “being-in-the-world”. This paper calls it “being-between-the-generations”. Through this existential structure, it reveals many aspects which Heidegger ignored in his existential analysis. The existence of “I” between generations is, first of all, a conjunction of generations, “this body” has its own origin. Its original facing the Other is to love his/her parents, and showing the structure of “being-together-with-the-generations” in filial piety; family implements the existence of “inheritance”, (...) thus gaining its ontological status in this structure. The state of mood in generations shows the “Enjoyment-at-home” of this-body; at the same time, being-between-the-generations also makes “learning” and “teaching” indispensable and essential moments in the existential structure, and makes the “Project” of “trans-generations” possible. The “historicity” formed by “generations” has an impact on this. Ultimately, in the memorial ceremony of “death of parents and ancestors”, it builds the structure of “being-together-with-the-generations” within a family, and maintains the dimension of transcendence, in the way of filial piety, whose nature is revealed in The Analects as “Tribute to the death of parents and keeping memory of ancestors” (慎終追遠). (shrink)

On the level of existential structure, “Shengsheng Buxi” unfolds an existential structure different from Heidegger’s “being-in-the-world”. This paper calls it “being-between-the-generations”. Through this existential structure, it reveals many aspects which Heidegger ignored in his existential analysis. The existence of “I” between generations is, first of all, a conjunction of generations, “this body” has its own origin. Its original facing the Other is to love his/her parents, and showing the structure of “being-together-with-the-generations” in filial piety; family implements the existence of “inheritance”, (...) thus gaining its ontological status in this structure. The state of mood in generations shows the “Enjoyment-at-home” of this-body; at the same time, being-between-the-generations also makes “learning” and “teaching” indispensable and essential moments in the existential structure, and makes the “Project” of “trans-generations” possible. The “historicity” formed by “generations” has an impact on this. Ultimately, in the memorial ceremony of “death of parents and ancestors”, it builds the structure of “being-together-with-the-generations” within a family, and maintains the dimension of transcendence, in the way of filial piety, whose nature is revealed in The Analects as “Tribute to the death of parents and keeping memory of ancestors” (慎終追遠). (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Introduction to Benjamin I. Schwartz' "China and Contemporary Millenarianism—Something New under the Sun"Lin Yu-shengIn the spring of 1998, my colleague Mike Clover, a historian of the ancient West and an admirer of Benjamin I. Schwartz' The World of Thought in Ancient China, invited Professor Schwartz to participate, with Heiko Oberman, J. C. Heesterman, and Catherine Coquery-Vidrovitch, among others, in a conference he had been organizing on "Eurasia and Africa (...) during the Last Thousand Years." The essay that follows—the last piece of scholarly writing by Ben Schwartz, finished thirty-seven days before his passing—was read by me on his behalf at the conference, held on October 11 and 12, 1999, in Madison.From my telephone conversations with Ben in the summer of 1999, I learned that while he intended to work on a paper for the conference to be titled "The Idea of Unilinear Evolution and the Destinies of China," his attention was very much drawn to the fact of the onset in America of unbridled consumerism and materialism, whose characteristic of feeding on themselves with ever increasing intensity and widespread impact seemed to indicate to him the rise of a profoundly disturbing new phenomenon in this world. When I visited with Ben and Bunny (Mrs. Schwartz) in Cambridge on October 2 and 3, Ben was in the midst of writing an essay on what he would call the "new technological-economic millenarianism" or "materialistic apocalypticism." He said that he preferred to have me read this essay, which he would finish before the conference, rather than the one he originally intended to write. Since the conference was meant to take note of the significance of the passage of time from a world-historical perspective, the reflections by a thinker as deeply serious and searching as Ben Schwartz at the juncture of the end of the second millennium and the beginning of the third on the implications of an entirely new worldwide phenomenon as he perceived it—though having little direct bearing on China's past—would of course be most welcome at the conference.Ben's health deteriorated almost immediately after he had completed the essay on Friday, October 8, and he died on November 14, 1999. We now know from hindsight that Ben had probably felt that he might soon leave us, but he summoned enough energy not to let this happen before his completion of the essay, partly due to his sense of responsibility to deliver what he had promised and partly, and more importantly, because of the imperative he felt to issue, in the spirit of the old prophets, as his parting words, a grave warning to his fellow human beings.The essay is discursive, with many important points implied through nuance rather than formally argued. We can hardly expect more, given the physical condition of its author at the time of its writing. Although this does not, in my opinion, diminish its importance, it does demand close reading from its readers. The following is my brief attempt at this task, for whatever it may be worth. [End Page 189]To begin with, that Ben chooses to use religious language (which is related to "ultimate concerns")—words like "millenarianism" or "apocalypticism," which are ordinarily reserved for depicting the rare and drastic deliverance of humankind from "the vast burden of human suffering and despair"—as a means to explore metaphorically the nature and implications of the new consumerism and materialism is indicative of how serious he has perceived the onset of the phenomenon under consideration to be.To the extent that consumerism and materialism promise to their true believers "a totally new way of neutralizing the age-old causes of human suffering" (italics mine) through their "total attention on every aspect of human life from the techno-economic side," it is legitimate to speak of them as "materialistic apocalypticism," in that they transcend all tensions and agonies in life and elevate the true believers to a state of salvation. However, in its exclusive concern with "unalloyed, unreflective contentment" and pleasure in the self without any regard for the ethical consequences of techno-economic progress, it is a new materialism very different from... (shrink)

1. Huai hai yi tan ; Si shu jin yu -- 2. Zuo cui ti ping -- 3. Zhuang yi yao shan -- 4. Sun Shanfu du xue wen ji ; Xue kong jing she shi gao ; Lun xia xi guan shi zhu sheng xi wen ; You xin yao cao ; Ji yi ; Sun Ying'ao bei ke ji yi.

臺大學生原汁原味的反省與生活筆記 傳遞出年輕學子對家人、同學間的情感與生活態度 也忠實傳遞出臺大人如何透過這六個靈修原則 來檢視、提升自己的靈修生活品質 生命教育從我開始！ 臺大學生原汁原味的反省與生活筆記。 任何一個人，不論他是誰，也不論在社會上扮演什麼角色 更不論是富貴貧窮或生病健康 總會在人生某些時候碰到自己生命的課題 「人生無常，唯愛永恆」，靈修六原則就是以此信念為基礎，所建構出來的靈性修養原則： 原則一 在每一個人身上看見神、看見佛、看見人 原則二 第一個去愛、第一個去給 原則三 給人信心、給人希望、給人歡喜、給人方便 原則四 緩於發怒、敏於寬恕、勇於道歉 原則五 擇善固執、不變隨緣 原則六 誠意正心、戒慎恐懼 長久以來，在「重 know-how輕 know-why」、智育掛帥的教育型態下，無論老師、學生或家長，多以升學與成績做為求學的重心，而忽略了靈性生活的發展──無論是心理情緒或人際關係上等等，都迷失了方向、找不到答案。 孫效智教授認為給自己的人生定位，找出值得奮鬥的志趣與願景，是大學生涯裡最重要的功課。於是孫教授開設「生命的學問」通識課程，透過多元的上課方式，如教師講述、小組討論、電影欣賞、體驗活動、生命見證、專題演 講等，引導學生認識、體驗與省思生命最根本的課題，以追求人生觀的深化、價值觀的內化與人格靈性的發展。 透過孫教授的這門生命教育通識課程，讓學生針對個人生命經驗，按照靈修生活六原則，進行日常生活觀照與反省，並以文字分享自我的改變。藉此讓台灣最高學術殿堂的學生，不僅在專業智能上創新，也在做人最根本的精神與 態度上認清自己。 操練「靈修六原則」的秘訣〈 孫效智〉 每天早上悠悠醒轉之際，先將「靈修六原則」在心中默念幾遍，同時也思考它們的意涵，並定下今天在每一分每一秒貫徹它們的決心，然後開始一天的生活。 到了晚上睡覺前，再讓自己有一個放空、冥想或祈禱的機會，去省思從「靈修六原則」的角度來看，今天是否有所心得或虧欠？又是否有什麼特別的經驗？好的經驗就心存感恩，不好的則要用力懺悔，並準備明天重新出發。.

Legal Judgment Prediction (LJP) is an essential component of legal assistant systems, which aims to automatically predict judgment results from a given criminal fact description. As a vital subtask of LJP, researchers have paid little attention to the numerical LJP, i.e., the prediction of imprisonment and penalty. Existing methods ignore numerical information in the criminal facts, making their performances far from satisfactory. For instance, the amount of theft varies, as do the prison terms and penalties. The major challenge is how (...) the model can obtain the ability of numerical comparison and magnitude perception, e.g., 400 < 500 < 800, 500 is closer to 400 than to 800. To this end, we propose a judicial knowledge-enhanced magnitude-aware reasoning architecture, called NumLJP, for the numerical LJP task. Specifically, we first implement a contrastive learning-based judicial knowledge selector to distinguish confusing criminal cases efficiently. Unlike previous approaches that employ the law article as external knowledge, judicial knowledge is a quantitative guideline in real scenarios. It contains many numerals (called anchors) that can construct a reference frame. Then we design a masked numeral prediction task to help the model remember these anchors to acquire legal numerical commonsense from the selected judicial knowledge. We construct a scale-based numerical graph using the anchors and numerals in facts to perform magnitude-aware numerical reasoning. Finally, the representations of fact description, judicial knowledge, and numerals are fused to make decisions. We conduct extensive experiments on three real-world datasets and select several competitive baselines. The results demonstrate that the macro-F1 of NumLJP improves by at least 9.53% and 11.57% on the prediction of penalty and imprisonment, respectively. (shrink)

为展示中国当代文艺学理论的总体实力和水平，集中体现当代中国文艺理论家的理论观点，供读者学习、研究，我社策划出版一套丛书，内容为中国当代文艺学大家的代表性理论思想及研究文章，以期对文艺学思想的创造性成果 进行总结，对文艺学的理论价值进行建构。本丛书共十册，拟于2019年整套推出。选定人员也是在这方面有突出成就的专家、学者，有钱谷融、童庆炳、徐中玉、钱中文、王元骧、陆贵山、李衍柱、孙绍振、刘再复和陈伯海 10人。.

I propose and argue for an account of humility in Zhuangzi, which I call perspectival humility. In the opening of the article, I will present a view of humility found in pre-Qin Confucian texts; then, I will explain the idea of Zhuangist humility, which provides a contrast to Confucian humility. Zhuang Zhou does not think that any ideas of right and wrong can be absolutely correct. People must see that their beliefs may not be absolutely correct, and should always consider (...) alternative perspectives. Those who recognise the limitations of their perspective are led to perspectival humility. Moreover, perspectival humility encourages people to learn extensively and to harmonise the differences between other perspectives. The Zhuangist approach takes various perspectives into account and is an inclusive notion of humility that prompts people to appreciate different ways of life, engages in harmonious social relationships, and preserves cultural diversity. (shrink)

Cross-sector relationship building is an important strategy in corporate social responsibility initiatives, and communicating cross-sector relationships on social media can help raise the visibility of collaborative relationships. A noticeable gap in the literature is how social media enables and constrains the formation patterns of cross-sector connections. To understand how businesses communicate their relationships with government agencies and nonprofits about social issues on social media, we propose a theoretical framework that centers public attention as a critical resource and considers different sectors' (...) interests in the COVID-19 issue. We tested this framework with a nationally representative sample of 1,980 organizations on Twitter. The analysis reveals that the increase in public attention to the COVID-19 issue was accompanied by a greater likelihood of cross-sector ties. Specifically, firms severely affected by COVID-19 were more likely to build ties with government agencies, and the increase in public attention also drove firms to build more ties with nonprofits, especially advocacy nonprofits. Our findings suggest managers of social media communication should observe the volatile public attention and design communicative strategies accordingly. (shrink)

Ben shu de zhu yao nei rong shi chan shu zhe xue de te shu de li lun xing zhi he du te de huo dong fang shi,Bing tong guo ju ti lun zheng zhe xue dui gou cheng si xiang de ji ben xin nian,Ji ben luo ji,Ji ben fang shi,Ji ben guan nian,Zhe xue li nian de qian ti pi pan,Zhan xian zhe xue fa zhan de zi wo pi pan de huo li he yong bu ku jie (...) de li lun kong jian. (shrink)