Results for 'Weili Zheng'

990 found
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  1.  22
    Toward Understanding Employees 'Responses to Leaders' Unethical Pro-organizational Behavior: An Outcome Favorability Perspective.Yahua Cai, Haoding Wang, Sebastian C. Schuh, Jinsong Li & Weili Zheng - 2024 - Journal of Business Ethics 192 (1):79-95.
    The uncovering of several recent corporate scandals has brought to light unethical pro-organizational behavior (UPB) in organizations. A growing body of research has provided insights into employees’ UPB and its antecedents. However, our understanding of leader UPB and its effects remains limited. In this study, we develop and test a theoretical model that explains employees’ responses to their leader UPB. By drawing on the theory of motivated reasoning and the trust literature, we posit that, in general, leader UPB is linked (...)
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  2.  21
    Correction to: Toward Understanding Employees 'Responses to Leaders' Unethical Pro-organizational Behavior: An Outcome Favorability Perspective.Yahua Cai, Haoding Wang, Sebastian C. Schuh, Jinsong Li & Weili Zheng - 2024 - Journal of Business Ethics 192 (1):97-97.
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  3. Moral Criticism and Structural Injustice.Robin Zheng - 2021 - Mind 130 (518):503-535.
    Moral agency is limited, imperfect, and structurally constrained. This is evident in the many ways we all unwittingly participate in widespread injustice through our everyday actions, which I call ‘structural wrongs’. To do justice to these facts, I argue that we should distinguish between summative and formative moral criticism. While summative criticism functions to conclusively assess an agent's performance relative to some benchmark, formative criticism aims only to improve performance in an ongoing way. I show that the negative sanctions associated (...)
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  4.  32
    Historicizing tianrenheyi as correlative cosmology for rethinking education in modern China and beyond.Weili Zhao - 2019 - Educational Philosophy and Theory 51 (11):1106-1116.
    The Chinese tianrenheyi thesis bespeaks a correlative cosmology irreducible to the Western metaphysics. This article historicizes tianrenheyi for new implications to help rethink the given concepts of ‘person/thing,’ ‘environment/nature,’ and ‘relationality’ in contemporary ethical and environmental education in three steps. First, it turns to Yu Ying-Shih’s writing for a historical and ethical picture of tianrenheyi as an ‘Axial breakthrough’ in Confucius' time and with direct relevance to Confucian person-making education. Second, it moves on to Roger Ames’ unpacking of tianrenheyi as (...)
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  5.  26
    China’s making and governing of educational subjects as ‘talent’: A dialogue with Michel Foucault.Weili Zhao - 2020 - Educational Philosophy and Theory 52 (3):300-311.
    As an imprint of Confucian culture, China’s education intersects state governance in making and governing educational subjects as ‘talent’, an official translation of the Chinese term ‘rencai’ (literally, human-talent). Whereas the English word ‘talent’ itself denotes ‘[people with] natural aptitude or skill’, ‘talent’ is currently mobilized in China not only as a globalized discourse that speaks to the most aspired educational subjects for the 21st century but also as a re-invoked cultural notion that relates to Confucian wisdom. Drawing upon Foucault’s (...)
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  6.  46
    Genetic influences on insight problem solving: the role of catechol-O-methyltransferase gene polymorphisms.Weili Jiang, Siyuan Shang & Yanjie Su - 2015 - Frontiers in Psychology 6.
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  7.  6
    Xiangshan Zheng sshen yu tang Daihe lao ren zhu shu.Guanying Zheng - 2007 - Aomen: Aomen bo wu guan.
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  8. (1 other version)Zheng Guanying ji.Guanying Zheng - 1982 - Shanghai: Xin hua shu dian Shanghai fa xing suo fa xing.
     
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  9.  7
    Bian zheng zhi hui.Zhongyuan Zheng - 2013 - Xiamen Shi: Xiamen da xue chu ban she.
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  10.  37
    A Global Dialogue on Learning and Studying.Weili Zhao, Derek R. Ford & Tyson E. Lewis - 2020 - Studies in Philosophy and Education 39 (3):239-244.
  11.  10
    Xin nian di lü cheng: Feng Youlan zhuan.Weili Cheng - 1994 - Taibei Shi: Ye qiang chu ban she. Edited by Youlan Feng.
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  12. Wind.Weili Zhao - 2019 - In Derek Ford (ed.), Keywords in Radical Philosophy and Education: Common Concepts for Contemporary Movements. Boston: Brill.
     
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  13.  49
    Daoist Onto - Un - Learning as a Radical Form of Study : Re-imagining Study and Learning from an Eastern Perspective.Weili Zhao - 2019 - Studies in Philosophy and Education 38 (3):261-273.
    Within educational philosophy and theory, there has been an international re-turn to envision study as an alternative formation to disrupt the defining learning logic. As an enrichment, this paper articulates “Daoist onto-un-learning” as an Eastern form of study, drawing upon Roger Ames’s interpretation of the ancient Chinese correlative cosmology and relational personhood thinking. This articulation is to dialogue with the conceptualizations of study shared by Giorgio Agamben, Derek Ford, and Tyson Lewis, and unfolds in three steps. First, I examine how (...)
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  14.  73
    Moral Degradation, Business Ethics, and Corporate Social Responsibility in a Transitional Economy.Qinqin Zheng, Yadong Luo & Stephanie Lu Wang - 2014 - Journal of Business Ethics 120 (3):405-421.
    This article theoretically proposes and empirically verifies an understudied issue in the business ethics and corporate social responsibility literature—how moral degradation in a society influences the relationship between BE or CSR and firm performance. Building on strategic choice theory, we propose that both BE and CSR become more important in enhancing business success when the perceived MD is heightened. Our analysis of 300 firms operating in China statistically confirms our hypotheses: first, under high MD, firms’ engagement in CSR results in (...)
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  15.  45
    ‘Keep off the lawn; grass has a life too!’: Re-invoking a Daoist ecological sensibility for moral education in China’s primary schools.Weili Zhao & Caiping Sun - 2017 - Educational Philosophy and Theory 49 (12):1195-1206.
    In 2001, China’s moral education curriculum reform called for a returning to life as a radical shift from its previous empty sermonic pedagogy, hoping to cultivate its twenty-first century children into ethical humans. Accordingly, a notion of ‘human ecology’ appeared in the post-2001 textbook design, which became ‘co-being with’ in the latest 2016 textbook redesign. This paper picks up this co-being with as a philosophical, ethical, and ecological notion and scrutinizes its relevance to the discursive construction of China’s moral child (...)
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  16.  13
    Xing fa zong lun zheng yi wen ti yan jiu =.Zeshan Zheng - 2013 - Beijing Shi: Beijing da xue chu ban she.
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  17. What is My Role in Changing the System? A New Model of Responsibility for Structural Injustice.Robin Zheng - 2018 - Ethical Theory and Moral Practice 21 (4):869-885.
    What responsibility do individuals bear for structural injustice? Iris Marion Young has offered the most fully developed account to date, the Social Connections Model. She argues that we all bear responsibility because we each causally contribute to structural processes that produce injustice. My aim in this article is to motivate and defend an alternative account that improves on Young’s model by addressing five fundamental challenges faced by any such theory. The core idea of what I call the “Role-Ideal Model” is (...)
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  18. Thought before language: how deaf and hearing children express motion events across cultures.Mingyu Zheng & Susan Goldin-Meadow - 2002 - Cognition 85 (2):145-175.
  19.  5
    Fei fa zheng ju pai chu gui ze.Xu Zheng - 2009 - Beijing: Zhongguo fa zhi chu ban she.
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  20. Attributability, Accountability, and Implicit Bias.Robin Zheng - 2016 - In Michael Brownstein & Jennifer Saul (eds.), Implicit Bias and Philosophy, Volume 2: Moral Responsibility, Structural Injustice, and Ethics. Oxford, GB: Oxford University Press UK. pp. 62-89.
    This chapter distinguishes between two concepts of moral responsibility. We are responsible for our actions in the first sense only when those actions reflect our identities as moral agents, i.e. when they are attributable to us. We are responsible in the second sense when it is appropriate for others to enforce certain expectations and demands on those actions, i.e. to hold us accountable for them. This distinction allows for an account of moral responsibility for implicit bias, defended here, on which (...)
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  21.  11
    "Han Feizi" yi zhu.Weili Chen - 1996 - Shenyang Shi: Liaoning sheng xin hua shu dian fa xing. Edited by Guilan Zhang, Yueqing Wang & Fei Han.
    本书包括概说、初见秦、存韩、难言、爱臣、主道、有度、二柄、十过、孤愤、亡征、南面、解老、说林上等。.
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  22.  23
    Utilizing Blockchain Technology to Manage the Dark and Bright Sides of Supply Network Complexity to Enhance Supply Chain Sustainability.Weili Yin & Wenxue Ran - 2022 - Complexity 2022:1-14.
    The supply network becomes more fragile as it becomes more complex, affecting the core firm’s performance. While previous research on supply network complexity existence paradox. Therefore, to study the nature of supply network complexity, this paper divides the supply chain complexity utility into positive and negative valences based on the valence framework and divides supply chain complexity into supply base complexity, customer base complexity, and logistics base complexity. Based on the trustworthiness and transparency characteristics of blockchain technology, this paper investigates (...)
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  23.  8
    Dao de li xiang zhu yi yu zheng zhi xian shi zhu yi de tong yi: Xunzi zheng zhi zhe xue si xiang te zhi yan jiu.Zhiwen Zheng - 2020 - Jinan Shi: Shandong da xue chu ban she.
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  24.  25
    Calibrating Study and Learning as Hermeneutic Principles Through Greco-Christian Seeing, Rabbinic Hearing, and Chinese Yijing Observing.Weili Zhao - 2020 - Studies in Philosophy and Education 39 (3):321-336.
    Study is recently re-invoked as an alternative educational formation to disrupt the learning trap and trope. This paper calibrates study and learning as two hermeneutic principles and correlates them with seeing, hearing, and observing as three onto-epistemic modes that respectively underpin Greco-Christian, Rabbinic, and ancient Chinese exegetical traditions. Linking study and learning with the hermeneutic issues of language, text, meaning, and reality, my calibration unfolds in four steps. First, I introduce an epistemic aporia encountered in interpreting some Chinese educational “wind” (...)
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  25. Lüge'er di xiang zheng zhe xue.Shengchong Zheng - 1984 - Taizhong Shi: Zhe xue yu wen hua she.
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  26.  6
    Zheng Guanying yan jiu de dang dai jia zhi: ji nian Zheng Guanying dan chen 175 zhou nian xue shu yan tao hui lun wen ji.Guanying Zheng (ed.) - 2019 - Guangzhou Shi: Guangdong ren min chu ban she.
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  27.  5
    Epistemological flashpoints in China’s ‘person-making’ education with reinvoked cultural discourses: lideshuren as an example.Weili Zhao - forthcoming - Journal of Philosophy of Education.
    As an imprint and reinvigoration of Confucian culture, China foregrounds its 21st-century state-run education as to make national(istic) citizens, reinvoking lideshuren (establishing personhood by cultivating moral excellence) as its signature discourse beyond Western frameworks. Drawing upon Foucault’s thinking, this article untangles China’s effort as being epistemologically vexed in three steps. First, I pick up Foucault’s interpellation on language, discourse, and episteme, evoking a possible language-episteme conflation and/or rupture which is crucial to understanding China’s lideshuren knowledge (re)production and translation within and (...)
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  28. Why Yellow Fever Isn't Flattering: A Case Against Racial Fetishes.Robin Zheng - 2016 - Journal of the American Philosophical Association 2 (3):400-419.
    Most discussions of racial fetish center on the question of whether it is caused by negative racial stereotypes. In this paper I adopt a different strategy, one that begins with the experiences of those targeted by racial fetish rather than those who possess it; that is, I shift focus away from the origins of racial fetishes to their effects as a social phenomenon in a racially stratified world. I examine the case of preferences for Asian women, also known as ‘yellow (...)
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  29.  12
    Chuang xin he fa zhan jun shi li lun: Zheng Wenhan jun she ke xue yan jiu wen xuan.Wenhan Zheng - 2003 - Beijing Shi: Jun shi ke xue chu ban she.
    本书收录的文集内容包括:加强军事理论研究不可或缓,继承和发展我军军队管理理论,把军事理论工作推进到一个新的局面等。.
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  30. Bias, Structure, and Injustice: A Reply to Haslanger.Robin Zheng - 2018 - Feminist Philosophy Quarterly 4 (1):1-30.
    Sally Haslanger has recently argued that philosophical focus on implicit bias is overly individualist, since social inequalities are best explained in terms of social structures rather than the actions and attitudes of individuals. I argue that questions of individual responsibility and implicit bias, properly understood, do constitute an important part of addressing structural injustice, and I propose an alternative conception of social structure according to which implicit biases are themselves best understood as a special type of structure.
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  31.  45
    Re-Imagining Affect with Study: Implications from a Daoist Wind-Story and Yin–Yang Movement.Weili Zhao & Derek R. Ford - 2017 - Studies in Philosophy and Education 37 (2):109-121.
    Within educational philosophy and theory there has recently been a re-turn to the concept and practices of studying as an alternative or oppositional educational logic to push back against learning as the predominant mode of educational engagement. While promising, we believe that this research on studying has been limited in a few ways. First, while the ontological aspects of studying have been examined in a thorough manner, the affective dimension of studying has not yet been investigated. Second, while a diverse (...)
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  32.  48
    Is Husserl a Conceptualist? Re-reading Husserl’s Sixth Logical Investigation.Pirui Zheng - 2019 - Husserl Studies 35 (3):249-263.
    Whether Husserl is a conceptualist has been heatedly debated among contemporary Husserl scholars. The present article intends to join the debate by asking the question of how, in the Husserlian context, intuitive acts fulfill signitive ones. On the one hand, those who take Husserl to be a conceptualist hold the content-identity theory, arguing that intuitive act and signitive act have the same content, so that the former can fulfill the latter. On the other hand, the non-conceptualists defend the object-identity theory (...)
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  33. Zhi dao de li xiang: gu dian ru jia zheng zhi zhe xue xin tan.Jizhou Zheng - 2023 - Shanghai Shi: Shanghai ren min chu ban she.
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  34.  15
    Si fa zheng ming de luo ji =.Zheng Li - 2012 - Beijing Shi: Zhongguo ren min gong an da xue chu ban she.
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  35.  15
    No Extravagance in Poems. A Linkage between Toegye's Poetic Aesthetics and Life Realm.Zheng-Ying Ma & Heng-Dong Xu - 2022 - Espes. The Slovak Journal of Aesthetics 11 (2):50-57.
    Experiences in the heart is one matter and literary writing is another: Toegye (1501-1570, a famous Korean Confucianist), however, would rather regard the two as a completely unified process, which amalgamates an immanent quality and a literary style, without isolation between them. Toegye stressed and valued the purity of the first experience, i.e., the filtered and the purified in the heart, which would flow into the second experience and purify it as well, ultimately cultivating it into a complete aesthetic experience. (...)
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  36.  46
    Who Are Intellectuals?Zheng Ning - 1997 - Contemporary Chinese Thought 29 (2):55-62.
    Now that society is in a period of transition, the lack of norms for moral values is becoming an increasingly serious issue. People in commerce talk about commerce, and those "going out to sea" talk about the sea.
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  37.  33
    Turning Water into Wine.Zheng Ren, Rikki H. Sargent, James D. Griffith, Lea T. Adams, Erika Kline & Jeff Hughes - 2019 - Journal of Cognition and Culture 19 (3-4):219-243.
    Young children judge that violations of ordinary, causal constraints are impossible. Yet children’s religious beliefs typically include the assumption that such violations can occur via divine agency in the form of miracles. We conducted two studies to examine this potential conflict. In Study 1, we invited 5- and 6-year-old Colombian children attending either a secular or a religious school to judge what is and is not possible. Children made their judgments either following a minimal prompt or following a reminder of (...)
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  38. What Kind of Responsibility Do We Have for Fighting Injustice? A Moral-Theoretic Perspective on the Social Connections Model.Robin Zheng - 2019 - Critical Horizons 20 (2):109-126.
    Iris Marion Young’s influential Social Connections Model of responsibility offers a compelling approach to theorizing structural injustice. However, the precise nature of the kind of responsibility modelled by the SCM, along with its relationship to the liability model, has remained unclear. I offer a reading of Young that takes the difference between the liability model and the SCM to be an instance of a more longstanding distinction in the literature on moral responsibility: attributability vs. accountability. I show that interpreting the (...)
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  39.  32
    Will Creative Employees Always Make Trouble? Investigating the Roles of Moral Identity and Moral Disengagement.Xiaoming Zheng, Xin Qin, Xin Liu & Hui Liao - 2019 - Journal of Business Ethics 157 (3):653-672.
    Recent research has uncovered the dark side of creativity by finding that creative individuals are more likely to engage in unethical behavior. However, we argue that not all creative individuals make trouble. Using moral self-regulation theory as our overarching theoretical framework, we examine individuals’ moral identity as a boundary condition and moral disengagement as a mediating mechanism to explain when and how individual creativity is associated with workplace deviant behavior. We conducted two field studies using multi-source data to test our (...)
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  40.  13
    Xing fa zong lun zheng yi wen ti bi jiao yan jiu =.Zeshan Zheng - 2008 - Beijing: Ren min chu ban she.
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  41.  23
    Infractions of moral precepts by monks and nuns in the Buddhist community of Dunhuang during the late-Tang and Five Dynasties period—The case of alcohol drinking.Zheng Binglin & Wei Yingchun - 2020 - Chinese Studies in History 53 (3):281-305.
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  42.  13
    Dao de jing de ke xue guan: yi dang dai ke xue zhi shi fa jue Laozi si xiang de ao mi.Zheng Kong - 2015 - Xinbei Shi: Da xi wen hua you xian gong si. Edited by Yuying Wang & Laozi.
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  43.  12
    Dao jia zheng zhi zhe xue fa wei =.Kai Zheng - 2019 - Beijing Shi: Beijing da xue chu ban she.
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  44.  52
    Research on the Impact of Green Finance and Fintech in Smart City.Zheng He, Zhengkai Liu, Hui Wu, Xiaomin Gu, Yuanjun Zhao & Xiaoguang Yue - 2020 - Complexity 2020:1-10.
    The green development level reflected in the green finance index and the evaluation of the degree of green development in smart cities have important practical effects on economic transformation. For promoting the transformation and upgrading of finance, we select 2013–2019 data and construct a distributed lag model to analyse the important role played by green finance and financial technology in the construction of smart cities. In the paper, we find green finance promotes the construction of smart cities, and only it (...)
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  45. Xue shu yu zheng zhi zhi jian: Feng Youlan yu Zhongguo Makesi zhu yi.Jiadong Zheng - 2001 - Taibei Shi: Shui niu chu ban she.
     
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  46.  39
    Agamben’s Potentiality and Chinese Dao: On experiencing gesture and movement of pedagogical thought.Amy Sloane & Weili Zhao - 2014 - Educational Philosophy and Theory 46 (4):348-363.
    Agamben’s potentiality, and Chinese dao, entail experiencing movement on being. This article presents our experiments with these movements in the context of pedagogy, putting at stake our mode of existence in thinking. We examine Agamben’s potentiality as an aporetic experience in pedagogy. We find echoes of dao movement in a controversial pedagogical event in China. Interlacing potentiality and dao with our experience of pedagogical thinking, each makes the other intelligible. We show that reasonings of pedagogy in the USA and China (...)
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  47.  40
    Interference effects of categorization on decision making.Zheng Wang & Jerome R. Busemeyer - 2016 - Cognition 150 (C):133-149.
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  48. Precarity is a Feminist Issue: Gender and Contingent Labor in the Academy.Robin Zheng - 2018 - Hypatia 33 (2):235-255.
    Feminist philosophers have challenged a wide range of gender injustices in professional philosophy. However, the problem of precarity, that is, the increasing numbers of contingent faculty who cannot find permanent employment, has received scarcely any attention. What explains this oversight? In this article, I argue, first, that academics are held in the grips of an ideology that diverts attention away from the structural conditions of precarity, and second, that the gendered dimensions of such an ideology have been overlooked. To do (...)
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  49.  5
    Dang dai Zong jiao guan yu sheng si xue.Zhiming Zheng - 2012 - Taibei Shi: Wen jin chu ban she you xian gong si.
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  50.  24
    Do Product Characteristics Affect Customers’ Participation in Virtual Brand Communities? An Empirical Study.Zheng ShiYong, Li JiaYing, Wang HaiJian, Suad Dukhaykh, Wang Lei, Li BiQing & Peng Jie - 2022 - Frontiers in Psychology 12.
    The virtual brand community has become an important marketing tool for companies. A successful brand community marketing strategy should attract a large number of consumers. Although past studies have revealed consumer motivations for participating in virtual brand communities, they fail to answer an important question: Why is it so easy for some virtual brand communities to attract users while others have such difficulty? In this study, product characteristics are hypothesized to be important factors that determine consumer motivation to participate in (...)
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