Existing research has identified the importance of role models in the imitation of cooperative behaviors. This Pre-Study attempted to explore the contagion effects of cooperative models. Drawing on goal contagion theory, we proposed that encountering cooperative models could catalyze participants’ cooperation when participants joined new groups without role models, and that moral elevation and calling would play a chain-mediating role in this process. To test the hypothesis, we designed a four-person public goods game consisting of two phases in which participants (...) were formed into teams with different people in each phase. We randomly assigned 108 participants to either a consistent contributor (CC) or control condition. The only difference was that participants in the CC condition encountered a cooperative role model (i.e., CC) in the first phase, while those in the control group did not. The results moderately supported all hypotheses. Briefly, our findings provide empirical evidence supporting the two processes of goal contagion theory: when individuals encounter a CC, they first make inferences about the CC’s goal, as reflected by moral elevation, and then adopt the model’s prosocial goals (i.e., calling), resulting in increased cooperative behaviors in new groups. These findings could extend our understanding of the contagion effect of cooperative modeling, but require high-powered replication studies before such conclusions can be drawn. (shrink)

Over the past decade, ethical leadership has increasingly become one of the most popular topics in the areas of leadership and business ethics. As a result, there now exists a substantial body of empirical research addressing ethical leadership issues, but the findings reported by this body of research are highly fragmented. The topic has advanced to the stage where a review and synthesis of existing literature can provide great value and help move the scholarly conversation forward. The primary purposes of (...) this article are to review empirical findings from the ethical leadership literature utilizing a framework consisting of the antecedents, mediators, moderators and outcomes of ethical leadership, and suggest a set of interesting research opportunities, thereby facilitating future investigation. We base our synthesis on a review of 62 empirical studies on ethical leadership that were published between 2005 and mid-2015. (shrink)

Facing an increasingly competitive market, enterprises need correct decisions to solve operational problems in a timely manner to maintain their competitive advantages. In this context, insufficient information may lead to an overfitting phenomenon in general mathematical modeling methods, making it difficult to ensure good analytical performance. Therefore, it is important for enterprises to be able to effectively analyze and make predictions using small data sets. Although various approaches have been developed to solve the problem of prediction, their application is often (...) limited by insufficient observations. To further enforce the effectiveness of data uncertainty processing, this study proposed an aggregating prediction model for management decision analysis using small data sets. Compared with six popular approaches, the results from the experiments show that the proposed method can effectively deal with the small data set prediction problem and is thus an appropriate decision analysis tool for managers. (shrink)

On the Definition of Religion in Hobbes’ Leviathan It has long been a controversial topic whether Hobbes was an atheistic philosopher or a sincere Christian. A clear understanding of the issue requires an investigation into Hobbes’ view of religion. This paper tends to provide such an examination. First, it analyses the legal point of view by which Hobbes distinguishes religion from superstition. Secondly, it examines the two elements by which Hobbes defines religion: fear and power. Thirdly, it explores what true (...) religion is for Hobbes. Fourthly, after dealing with Hobbes’ rational theology, it raises certain questions about difficulties and contradictions in Hobbes’ definition of religion and true religion. Fifthly and finally, drawing on the double teaching theory and taking the purpose of Hobbes’ political theory into account, it concludes that there is a double doctrine in Hobbes on the one hand and, on the other hand, Hobbes desires to publicize the esoteric philosophic teaching in accordance with the purpose of his political philosophy, i.e. with the pursuit of a rational and free world state. (shrink)

To understand the ethical issue of gender inequality in entrepreneurial financing, we examine the effect of angel investors’ political ideology, the conservatism–liberalism continuum, on their investments in women-owned ventures. We propose that more conservative angel investors tend to have a lower percentage of investments in women-owned ventures in their portfolios. Moreover, drawing on the gender role congruity theory, we show that when investing in women-owned ventures, more conservative angels favor women-owned ventures with a higher percentage of male co-founders and operating (...) in women-dominated industries. Our analysis, based on a longitudinal sample of 172 angels from 2010 to 2019, supports these hypotheses. Our study contributes to the literature by highlighting angel political ideology as a critical antecedent of the gender disparity in entrepreneurial financing. (shrink)

Public intellectuals play an important role in shaping public perceptions and forming public opinions. One of the most important ways in which intellectuals affect and transform society is by promo...

Entry of new organizations, including multinational enterprises from emerging markets, raises the ethical question of will they benefit society. The concept of legitimacy answers this question because it is the overall assessment of the appropriateness of organizational ends and means. Moreover, gaining legitimacy enables EMNEs to succeed in new host countries. Past work examined collective level indicators of the legitimacy of MNEs, but recent research recognizes the importance of individuals’ perceptions as the micro-foundation of legitimacy. This study first uses new (...) pragmatism, deontology, and utilitarianism to demonstrate that legitimacy is fundamentally an ethical concept—a perspective that has been overlooked in management research. Second, this study uses a seven-step procedure to develop and validate a measure of individuals’ perceptions of the legitimacy of Chinese EMNEs operating in The Netherlands, a developed country. Six dimensions of legitimacy were identified. The study also finds support for this legitimacy judgment process linking the dimensions: validating knowledge → propriety judgments → generalized judgment. This work provides additional micro-foundations to research on legitimacy and contributes to the ongoing process of construct validation. Future research could use the validated measure in other settings and use specific ethical theories in depth to refine the concept of legitimacy. (shrink)

本书收录《荀子》中经典语句,并配有中英译文,包括“劝学篇”、“修身篇”、“不苟篇”、“荣辱篇”、“非相篇”、“仲尼篇”等。.

This article examines the issue of the paradoxicality of institution, de-institutionalization, or the counter-institutionalization in classical Chan thought by focusing on the texts of Hongzhou School. It first analyzes the problem of 20th century scholars in characterizing the Chan attitude toward institution as iconoclasts, and the problem of the recent tendency to return to images of the Chan masters as traditionalists, as opposed to iconoclasts. Both problems are examples of imposing an oppositional way of thinking on the Chan masters. The (...) essay then introduces a new paradigm for interpreting the Chan attitude toward institution, the model of de-institutionalization, which borrows certain insights from Derrida’s idea of the counter-institutional. However, the new model is supported by the Chan heritage of Mahayana Buddhist philosophy. This model can more consistently construe the Chan understanding of the paradoxicality of institution, the subtle Chan relationship of being “with and against” institution, and the Chan “middle way” to make institution remain open to its outside and to transformation. (shrink)

This article uses a Chinese narrative of ‘nature-human harmony’ as the main thread to connect the contributions of ontological anthropology. I argue that the best of the critiques of nature-human or nature-culture dualism in social anthropology propose rebuilding a world that ‘pursues harmony while preserving difference’ in the double sense of nature and culture. Given that most social scientific problems are indeed related to utilitarian individualism, I argue that research on ‘ontology’ should re-engage the ancient notion of ‘ ji’, construed (...) as ‘others-comprised self’, which forms the foundation of a perspective of ‘broad human relationship’ between humans and their others (other humans, things, and divinities). Perspectivism inherits many categories of Western cosmology that it critiques and represents a kind of inert ontology. Grounded in the cosmology of life ( sheng), we hope to contribute to a new anthropology of the compatibility between self/others and subject/objects. (shrink)

We study whether greater social trust is associated with a lower incidence of corporate misconduct. Both social norm and network theory suggest that social trust can affect managerial behavior and reduce the likelihood of misconduct behavior. Consistent with this prediction, we find that social trust is negatively associated with corporate misconduct behavior. Moreover, we show that, when media coverage is higher, the negative relation between social trust and corporate misconduct behavior is more pronounced. Further analyses suggest that social trust can (...) help mitigate both disclosure-related and nondisclosure-related misconduct. (shrink)

Dong Zhongshu (Tung Chung-shu) (179-104 B.C.E.) was the first prominent Confucian to integrate yin-yang theory into Confucianism. His constructive effort not only generates a new perspective on yin and yang, it also involves implications beyond its explicit contents. First, Dong changes the natural harmony (he ﾈﾱ) of yin and yang to an imposed unity (he 合). Second, he identifies yang with human nature (xing) and benevolence (ren), and yin with emotion (qing) and greed (tan). Taken together, these novelties grant a (...) philosophical basis for the theory and practice of gender inequality in their specifically Chinese manifestations. An analysis of Dong's work shows that the merce complementarity of yin and yang does not guarantee gender equality; they are not fixed categories, but together form a transformative dynamic harmony. (shrink)

Whitehead acknowledged that 'the philosophy of organism seems to approximate more to some strains of.Chinese thought.' Some scholars have attempted to explore this relationship and its implications. The Beijing Conference provided a good forum for interested and engaged scholars to address each other directly, in an atmosphere of mutual regard and respect. The ongoing scholarly work on process thinking in China is impressive. It is the editors' conviction that the publication of this book in English will promote international discussion of (...) the themes and issues herein set forth. This should contribute significantly to the broader discussion between West and East, so important in this age of cultural globalization. Contributors: John B Cobb, Jr, David R Griffin, Catherine Keller, Meijun Fan, Ronald Phipps, Joseph Grange, George Derfer, Wang Shik Jiang, Brook Ziporyn, Michel Weber, Wenyu Xie, HUAN Huogui, Zhihe Wang, HAN Zhen LI Shiyan, ZHANG Nini. (shrink)

on how to justify the rationality of sciences.

Although I do not have any final thoughts about the present topic, it might still be valuable to identify what questions are bothering many Chinese scholars. During an academic meeting last month Professor Yu Dunkang summarized the embarrassing situation confronting the study of Chinese philosophy today, as follows: "The object remains unclear, and the value is misplaced." The phrase "the object remains unclear" means that scholars are not sure what questions need to be studied in relation to what is called (...) "Chinese philosophy," while the phrase "the value is misplaced" means that scholars misunderstand the value and the meaning of their own work. To a large extent, this summary is correct; but the question is how this particular situation came into being. (shrink)

Adopting an instrumental approach for stakeholder management, we focus on two primary stakeholder groups to investigate the relationship between employee treatment and loan contracts with banks. We find strong evidence that fair employee treatment reduces loan price and limits the use of financial covenants. In addition, we document that relationship bank lenders price both the levels and changes in the quality of employee treatment, whereas first-time bank lenders only care about the levels of fair employee treatment. Taking a contingency perspective, (...) we find that industry competition and firm asset intangibility moderate the relationship between good human resource management and bank loan costs. The cost reduction effect of fair employee treatment is stronger for firms operating in a more competitive industry and having higher levels of intangible assets. (shrink)

Engineering accident investigations are systematic inquiries into the facts and causes of engineering accidents. The aims of an engineering accident investigation include identifying significant truths about an accident, learning lessons to prevent similar future accidents, and authoritatively communicating the investigative results to the stakeholders. An important normative dimension along which an engineering accident investigation can be evaluated is its degree of success in fulfilling these aims. In this paper, I propose criteria for evaluating the degree of success of an engineering (...) accident investigation using a question-centered framework, and then argue for the relevance of this proposal to the actual engineering practice. The basic idea of my proposal is that an engineering accident investigation is successful to the extent that (1) questions that should arise in the investigation do arise, and (2) questions that arise—especially the more significant ones—are resolved satisfactorily by the end of the investigation. The first part of this paper unpacks my proposal by analyzing the following three concepts and illustrating them using examples from the TWA Flight 800 accident investigation: The (satisfactory) resolution of questions, the significance of questions, and the arising of questions. The second part of this paper argues for the relevance of my proposal to the practitioners and stakeholders of engineering accident investigations. First, I argue that my proposal is sensitive to the aims of the investigators and stakeholders regarding engineering accident investigations, and that it helps them navigate competing and conflicting aims. Second, I go beyond the TWA 800 case study and argue that my proposal explains the strengths and limitations of different types of accident causation models used in investigations. (shrink)

本书内容包括:党的重大战略思想中人的理论研究、人性和人的本质基本观点研究、人的信仰基本观点研究、人权基本观点研究等。.

本书由"宗教工作","经典溯源","返本开新","中国境域","研究述要"五部分组成.探讨了当前我国宗教工作的理论依据及指导性原则,立场和方法;对经典作家的宗教观进行了深入阐释和剖析;对宗教人类学的丰 富发展,宗教的未来走向等进行了介绍和研究;探讨了马克思主义宗教观中国化的过程,经验及历史定位等问题;评价了新中国马克思主义宗教理论的研究情况,当代西方学界对马克思义宗教观的研究等.

Public value facilitates the democratization of public policy making, it should be the common-sense and bottom-line for policymakers. However, it has not been paid enough attention by the practical and theoretical circles. How to realize the transformation from individual value to public value and make public policies be in line with citizens’ preferences, is vital for the democratic politics. How individual value becomes public value in the agenda-setting stage during the policy-making process? What are the key influencing factors? Using the (...) case of Yangzhou Chemical Co. Youjia Program and interview data, this paper studies the mechanisms that could make individual value be transformed to public value through deeply observing and measuring individuals’ attitudes, demands, motivations, beliefs, and preferences. We argue that (1) public value is an essential foundation for agenda setting and guidance to policy making, whereas individual value cannot naturally substitute value orientation in the public sphere. (2) Transferring individual value to public value can reduce divergence appearing in the subsequent stage in policy activities. (3) Factors that can influence this transformation are policy subjects, relations, rule and expression channels with various determinants and conditions. (4) Public value can terminate irrational and unreasonable policies or drag the policy issues back into the agenda-setting stage. This paper provides unique insights into why individual citizens enter the public sphere to take public actions so that the Chinese government can recognize additional public opinions, which makes cooperative governance be realized. (shrink)

此次學術活動所發表之「渤海倡議」，是中國宗教學界繼2011年「泰山共識」后就中國傳統文化當中所包含之深刻而普遍的宗教性問題的進一步思考，並對五四運動以來中國傳統文化之命運和處境探討，呼吁國人自覺糾偏百 年來對於傳統文化的過激反應和草率態度，倡導尊重傳統與理性回歸。.

The emergence of any idea must have a deep-seated social background, and at the same time there must be an intellectual source that cannot be neglected. That is to say, every idea must have as its foundation some piece of intellectual material that has been handed down by people of the past. Lao Zi once said: "All Things Under Heaven [tianxia wanwu] are born of Existence [you]; Existence [you] is born of Nonexistence [wu]." This does not mean that existence is (...) born out of nothingness or nonexistence [xuwu]. In reality, what Lao Zi meant by "Nonexistence" [wu] is actually itself a kind of existence; but because its state of existence [cunzai zhuangtai] is different from that of Existence [you], it is called "Nonexistence" [wu] instead. This difference of the states of existence lies in [the following]: Existence has form, and therefore can be sensed; Non-existence has no form, and therefore cannot be sensed. In the chapter "Fei ming" of the book Mo Zi there is the passage that says: "Something can be heard, something can be seen; we call it Existence; something cannot be heard, cannot be seen; we call it Destruction [wang] [wu]." Even though the meanings of "Existence" and "Nonexistence" here are different from those in Lao Zi's idea, we may still trust that the general interpretation of "Existence" and "Nonexistence" here would still meet with Lao Zi's approval. In Lao Zi's view, even though Nonexistence cannot be comprehended through sensation, it can be grasped by metaphysical and mystical "vision." Lao Zi's expression that "Existence is born of Nonexistence" was not only an expression of his viewpoint on the question of the origin of "all things under heaven," but also a general rule for us to follow in examining the evolution of human thought. On the one hand, it demonstrates that every single idea must have its source, its intellectual origin; on the other hand, it points out that the idea that serves another as intellectual source may be hidden, not overt, at times. On the surface, some ideas may appear to have no "genealogical origin"—water without a fountainhead or well spring, and yet, perhaps, if we were to conduct further investigation and research, we would discover that they all have some ancient source, some long-forgotten well spring. That is precisely what this essay hopes to accomplish—to attempt to explore in a preliminary way the ancient source of Lao Zi's thought. (shrink)

EDITOR’S ABSTRACTThis paper discusses the Laozi from the perspective of the history of thought. Rather than trying to establish one correct edition and interpretation of Lao Zi’s work, Wang Bo traces the evolution from a political interpretation toward a more esoteric and life-cultivating reading. He shows how these different interpretations may have influenced the text itself. Focusing on differences between the recently acquired Peking University Han Bamboo Slips version and the transmitted edition, he analyzed two cases of remarkable variants: (...) the description of the Way as “profuse” versus “hidden,” and “having desire” versus “having the Way.”. (shrink)

Ancient Chinese ideas of moral education could be said to have five main dimensions – philosophical foundations, content, principles, methods and evaluation – which are described in this paper. An analysis of the fundamental features of Confucian thinking on moral education shows that it took the idea that human beings have a good and kind nature as its logical starting point. It built a system of ethical norms, based on the idea that an individual's feelings come from the inner mind, (...) combined with external rites. Its methods of moral education are diverse, with an emphasis on learning from exemplars, environmental conditions and practice, as well as the cultivation of moral responsibility and social commitment. Its quintessential ideas were ‘virtue lies in practice’ and ‘life is moral education’. The paper concludes by arguing that Confucian thinking on moral education has ongoing value for research and practice in contemporary moral education. (shrink)