This study aims to explore what motivates Chinese mid-career educational practitioners to pursue Ed. D. A university in South China was selected as a case university, and 18 Ed.D. candidates were recruited to participate in semi-structured interviews. Grounded theory analysis was conducted on the transcripts of the interviewees' information. The findings uncovered four motivational patterns of Ed.D. candidates in China that mutually influence and reinforce one another. A theoretical model was thus constructed in which extrinsic factors moderate intrinsic factors, prepositional (...) factors stimulate post-positional factors, with pre-intrinsic factors act as incentives, pre-extrinsic factors act as preconditions, and post-intrinsic factors and post-extrinsic factors act as internal and external reinforcers, respectively. This study broadens critical understanding of Ed.D. students' motivation and offers several implications that should be of interest to Chinese Ed.D. candidates, educational researchers, universities, and government officials. (shrink)

As the pace of modern life accelerates, social exclusion occurs more and more frequently in interpersonal interactions. The type of social exclusion can lead to different psychological needs of individuals, and, thus, affects the tendency of word-of-mouth recommendation. There are three experiments in this research. Experiment 1 explores the influence of social exclusion types on the willingness of WOM recommendation. The result shows that being rejected increases individuals' willingness to WOM recommendations while being ignored decreases individuals' willingness. Experiment 2 explores (...) the internal psychological mechanism of the influence of social exclusion types on WOM recommendation behavior and proves the mediating role of psychological needs. In experiment 3, the moderating effect of product attributes on the main effect is analyzed. This research is the first to explore the influence of social exclusion types on individuals' willingness to WOM recommendations, which enriches the research on social exclusion in the field of WOM recommendations. (shrink)

With the increasingly crowded shopping environment, social crowding has become an important factor that affects consumers’ psychology and behavior. However, the impact of social crowding on consumers’ preference for green products hasn’t been focused on. Therefore, the aim of this paper is to empirically investigate the influence of social crowding on consumers’ preference for green products. With four studies, the present research examines how social crowding influences consumers’ preferences and uncovers the underlying psychological mechanism. The research shows that consumers prefer (...) green products more under the condition of high social crowding than low, and safety needs mediate the impact of social crowding on green products preference. However, the impact of social crowding on the preference for products is only significant in green products. It also demonstrates the moderating effect of introversion-extraversion personality traits between social crowding and green products preference. For extraverted consumers, social crowding won’t affect their preference for green products, while for introverted consumers, social crowding is more likely to increase their preference for green products. This study contributes to marketing research by proposing and testing a new mechanism that underlies social crowding. (shrink)

With the development of the economy, family wealth continues to accumulate, and more and more consumers participate in financial management affairs. As an important way to improve financial knowledge, informal financial education is vital to consumer financial capability. Utilizing data from the 2012, 2015, and 2018 US National Financial Capability Study and the approaches of ordinary least squares and ordered probit regression are employed to produce more accurate estimates. Meanwhile, the study also explores the mediating effects of financial knowledge between (...) informal financial education and consumer financial capability. The results show that informal financial education has a positive effect on the improvement of consumer financial capability. Besides, financial knowledge partially mediates the nexus between informal financial education and consumer financial capability. Therefore, policymakers are encouraged to formulate measures to promote financial education programs not only in schools and universities but also in workplaces or communities. Companies also should offer more opportunities for their employees to receive financial education and further enhance their financial capability. Consumers should be aware of the importance of financial education and actively learn financial knowledge to improve financial capability and further enhance financial satisfaction. (shrink)

On June 30, 1949, just before the nationwide victory of the Chinese Revolution, Mao Zedong wrote his On the People's Democratic Dictatorship, one section of which deals with the Chinese people's quest for revolutionary truth. He wrote that, from the time of China's Opium War in 1840, Chinese progressives such as Hong Xiuquan, Kang Youwei, Yan Fu, and Sun Yatsen went through untold hardships in their search for truth from the Western countries, but nothing worked.

About a month ago, I went to a university to give a lecture. During the questions-and-answers and discussion, a young fellow standing in the last row drew a good deal of attention: "Some people today show concern for spiritual values but are very helpless where material life is concerned." However, he said, "more people are pursuing only material benefits and have absolutely no spiritual requirements." You may perhaps doubt that people today truly, as he indicated, regard the spiritual and the (...) material as "fish-and-bear's-paws"—if you want the one, you have to give up the other. (shrink)

I'm now in my forties, but my teacher is still alive and well; so I'm still one of the junior generation. When I was a graduate student, my teacher told me that I didn't have enough background in Chinese traditional studies, and in a burst of energy I went off and read my way, albeit in a rather random fashion, through everything from the Four Books to the Cheng brothers [Cheng Hao and Cheng Yi, Confucian scholars of the Song dynasty] (...) and Zhu Xi. My studies had started off with fiction, and the Four Books came afterwards; I had started off as an "educated youth," and became a student later. Doing things that way round, one can expect to have problems; but even so, when I read the ancient classics, I still feel some singular emotions, which I cherish purely because they are my own. When I finished reading the Analects and closed my eyes to think about it, I felt that to utter those great truths so often and so earnestly Confucius must have been a very sweet and naive old man. His students were always hanging on his every word and, in his concern for them, he said that A could do this, or B could do that, like an old lady listing the characteristics of her grandchildren. Sometimes the old gentleman had a furtive side to him, as in the chapter "The Master went to see Nanzi" [See Analects VI. 28; Nanzi was the wife of Duke Ling of Wei]. When he emerged, he insisted that he had committed no "impropriety." In a nutshell, I liked him, and if I had been born during the Spring and Autumn period [722-481 b.c.e.], I would have gone and studied under him, because the atmosphere round him was like that of the Pickwick Club. His ideas were actually pretty ordinary, and there is nothing special about them to win our admiration. The ceremonial on which he laid such particular emphasis was in my view much the same as the rituals performed during the Cultural Revolution—I've been through all those morning requests for instructions and evening reports myself and it wasn't very interesting. It may be indispensable for the very young, but for educated adults it is a burden. However, if I'd gone along to be taught by Confucius, I would have gone for the atmosphere, and I would not have expected to learn much. (shrink)

I, too, belong to the "old three classes."* At the age when I should have been in college, I went to Yunnan to dig ditches. This was bad for me; but worse, still, it caused my parents great anxiety. It has been said that worrying about their children took years off the lives of the parents of educated youth who were sent to the countryside, and that is how it was in my family. Parents always try to protect their growing (...) children, and to be powerless to do so during that exceptional decade meant they had a lot of worry. As an adult, I have had pangs of conscience about this, and especially so when my father passed away. When I think about the details, of course, it was not my fault; but those feelings never go away. (shrink)

Twenty-five years ago, when I went down to the countryside to live and work in a production team, I took a few books with me, one of which was Ovid's Metamorphoses. The people in our team looked through it many times, read and reread it, until it was as ragged as a roll of dried seaweed. Then people from other teams borrowed it, and I spotted it in several different places, looking more and more dilapidated. I believe that in the (...) end the book was read to death. Even now I still can't forget what a sorry state it was in. Life in the team was very hard—We didn't have enough to eat, we couldn't get used to the climate, and many people got sick; but the worst hardship of all was that there were no books to read. If we had had a lot of books to read, Metamorphoses would not have disappeared so tragically. On top of this, we never had the pleasure of thought. I do not believe I was alone in this experience: As you sat lonely and forlorn under the eaves in the twilight, and watched the sky slowly darken, you felt that you'd been deprived of your life. I was young then, but I was scared of having to go on living like that, of growing old like that. To my mind, that would be even more frightening than death. (shrink)

I construe mathematical philosophy not in the narrow sense of philosophy of mathematics but in a broad indefinite sense of different manners of giving mathematics a privileged place in the study of philosophy. For example, in one way or another, mathematics plays an important part in the philosophy of Plato, Descartes, Spinoza, Leibniz, and Kant. In contrast, history plays a central role in the philosophy of Vico, Hegel, and Marx. In more recent times, Frege, Husserl, Russell, Ramsey, and Gödel all (...) began as mathematicians. One way of viewing Kant’s system of philosophy might be to stress that he was struck by the synthetic a priori character of mathematical propositions. He went on to offer a remarkable account of this fact and also look for and propose synthetic a priori foundations of physics, morality, and esthetics. (shrink)

In October 1940, the government of the Shaanxi-Ganjiang-Ningxia Border Region used Yan’an County as the center for trying out the Latinxua Sin Wenz Movement for winter schools. It went through three stages: experimentation, promotion, and reformation. Faced with insurmountable difficulties, the Education Department quietly terminated the project in 1943. The foremost reason why the Communist Party promoted this project was to remove the obstacle posed by Chinese characters for eliminating illiteracy. Despite problems such as ignorance of the officials, uncultured teachers, (...) resistance from intellectuals, subjective and unrealistic beliefs, the Latinxua Sin Wenz Movement in border regions of China could not be ignored since it brought out the tension between popular culture and nationalism. (shrink)

: In October 1940, the government of the Shaanxi-Ganjiang-Ningxia Border Region used Yan’an County as the center for trying out the Latinxua Sin Wenz Movement for winter schools. It went through three stages: experimentation, promotion, and reformation. Faced with insurmountable difficulties, the Education Department quietly terminated the project in 1943. The foremost reason why the Communist Party promoted this project was to remove the obstacle posed by Chinese characters for eliminating illiteracy. Despite problems such as ignorance of the officials, uncultured (...) teachers, resistance from intellectuals, subjective and unrealistic beliefs, the Latinxua Sin Wenz Movement in border regions of China could not be ignored since it brought out the tension between popular culture and nationalism. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Reviewed by:Leibniz and China: A Commerce of LightRobin R. WangLeibniz and China: A Commerce of Light. By Franklin Perkins. Cambridge: Cambridge University Press, 2004. Pp. xvi + 224.In December 1697, Gottfried Wilhelm Leibniz (1646-1716) wrote to a Jesuit friend in China, praising the Jesuit mission there as "the greatest affair of our time" (p. 42). The purpose of that mission, in Leibniz's view, was not simply to glorify God (...) and to spread Christianity; it was also being undertaken for the good of humanity and the growth of human knowledge. He went on:For this is a commerce of light, which could give to us at once their work of thousands of years and render ours to them, and to double so to speak our true wealth for one and the other. This is something greater than one thinks.(p. 42)Why was Leibniz, unlike his contemporaries Locke and Spinoza, so enthusiastic about other cultures, especially Chinese culture? Why, in contrast to the scholars of today who claim that philosophy is the privilege of the Western mind and who dismiss philosophical exchange as useless, was Leibniz able to understand the importance of cultural exchange? And why is it that his "commerce of light" can still illuminate our path toward wisdom in this age of globalization? In a well-researched and carefully crafted monograph, Leibniz and China: A Commerce of Light, Franklin Perkins answers these questions with compelling evidence and persuasive argument.To emphasize the significance, magnitude, and relevance of cultural exchange Perkins organizes his book thematically in five chapters. The first chapter provides the historical context of the world in which Leibniz lived. Perkins cites well-documented events to illustrate how Europeans first encountered other cultures and the "three lenses" through which they viewed them (p. 12). This exploration sets the stage for understanding Leibniz's knowledge of China and his basic orientation toward learning from diversity.In chapter 2 Perkins challenges current scholarship and makes the critical claim that Leibniz's interest in China and cultural exchange was "not accidental" (p. 45), but rather flowed from his own distinctive philosophical system. This argument distinguishes Perkins's innovative approach from the mainstream traditional scholarship on Leibniz. He claims that Leibniz was "a more pragmatic, empirical and fallibilistic investigator of the world," that he was "motivated by practical and theological concerns," and that he was "a pluralistic thinker" (p. 45). To support his argument, Perkins discusses Leibniz's "monads" in the context of order, diversity, and perfection. Each monad is a different manifestation of the same universe, yet one unitary universe is multiplied by its expression in diverse monads. God chose to create a world exemplifying the utmost perfection, with "the greatest possible combination of order and diversity" (p. 44). Diversity is essential to the perfection of the world since the most perfect possible world maximizes the greatest order. This intrinsic relation between order, diversity, and perfection creates an unqualified need for cultural exchange because order requires diversity for perfection, and an ordered diversity only amplifies the magnificence of its Creator. On a metaphysical level, cultural exchange for Leibniz [End Page 111] was "driven by the value of diversity in the best possible world and the derivation of diversity from variations in monadic perspectives. On an epistemological level, exchange was driven by the necessary limits of our own perspective and the fact that monads in distant places have different and complementary perspectives" (p. 108).After laying out the philosophical foundation for cultural exchange in Leibniz's system, Perkins turns his discussion to Leibniz's specific connection with China. In chapter 3 he offers a historical narrative that traces the development and growth of Leibniz's interest in and knowledge of China. Leibniz's first mention of China was in his De Arte Combinationis in 1666, when he was only twenty years old (p. 109). Through his massive correspondence with Jesuits in China and his active social participation in controversies around the Jesuit mission, Leibniz's knowledge of China grew in depth and sophistication as the decades passed. His initial approach to China reflected "his interest in international politics and economics" (p. 113). But this practical focus was... (shrink)

本书着重研究惩罚的社会必要性和心理基础,并分析惩罚的客体、根据、内容和主体,进而构建惩罚的公正、人道和功利原则,并提醒人们注意正义的局限所在以及宽恕的意义。.

本书从法哲学角度对理性及由它而引申出来的法理性和法理念作了系统的研究,并进而对当代吕国法治实践的理念进行了探讨,提出了自己对相关的问题的一些思考.

本书是著者晚年耗费十年心血完成的一部巨著。它以晚清孙诒让《墨子闲诂》为底本,参考近百年学术界有关《墨子》校释的重要见解和发现,提出了许多新的见解。.

本书是浙江大学王元骧教授七十寿庆暨浙江大学文艺学研究所成立五周年纪念文集。全书分为王元骧先生的文艺学道路、文艺学思想的自由探索、文艺学思想的现代性解释三辑。.

Divergences and controversies are inevitable in the discussion of freedoms and rights, especially in the matter of reproduction. The Chinese first social egg freezing lawsuit raises the question: is the freedom to freeze eggs for social reasons justified because it is an instance of reproductive rights? This paper accepts social egg freezing as desirable reproductive freedom, but following Harel's approach and considering two theories of rights, the choice and interest theories of rights, we argue that social egg freezing is not (...) a reproductive right because one cannot justify a right or an instance of rights via merely describing the function of those instances that have been justified as right, that is, the choice theory lacks justifying normativity. Since reserving fertility and a suspension from reproduction do not serve reproductive ends per se, the sufficient reason for demanding social egg freezing as a right should be found in other ends rather than in right‐to‐reproduce, that is, the interest theory denies the demand as a right‐to‐reproduce. Permitting it on any grounds without guaranteeing adequate and accessible resources, especially in light of cross‐border reproductive care, raises serious questions about reproductive equality and violates the idea of reproductive rights. Therefore, any ground for social egg freezing should be weighed against whether more pressing reproductive needs, specifically those that are justified as rights, have been met. It would be social progress to shoulder these burdens for the vulnerable and then allow social egg freezing—if right‐to‐reproduce were not the only privilege of the few. (shrink)

This book treats Chinese philosophy today as a global project, presenting the work of both Chinese and Western philosophers.

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)

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)

The excavation of the bamboo slips from Jingmen Guodian Tomb No. 1 in Hubei has had major significance for scholarship. How to determine the date of this tomb has thus become a key issue in current research. A paper entitled "Jingmen Guodian Chu Tomb No. 1," published in Wenwu 7, noted: As Guodian Tomb M 1 had been robbed, the accompanying grave goods are not complete. And though a large number of bamboo slips was excavated, there is a lack of (...) precise chronological records able to determine the date of the tomb. Therefore we can only roughly infer its date from the structure of the tomb and the excavated items. (shrink)

本书从传统人伦关系的视角,探讨传统中国的民间秩序,以社会心理学的观点进行现代诠释,揭示传统民间社会诸多隐而不显的人伦现状,真实地展现传统人伦关系的本来面目。.

本书主要从传统文化与民族精神、诚信的思考、传统与时代、德治与法制等八个方面,阐述了中国的传统文化与道德建设。.

本书集中反映了作者近几年对艺术与审美问题的思考,收录论文有:《中国古代文学批评模式浅论》、《优美与崇高》、《论音乐艺术的审美特征》等。.

本书探讨了中国传统伦理道德问题,包括中国传统道德哲学和道德教育、中国传统道德思想和道德教育思想的基本特点、孔子以“仁”为核心的道德观和道德教育思想等内容。.

This article seeks through Ejagham women’s experience in the ritual dances of Ngbokondem and Moninkim to engage the notion of patriarchal control of African women’s sexuality in ‘female genital mutilation’ discourses as postulated by second-wave feminist theorists such as Daly, Koedt, Hosken and so on. A firmly based patriarchy threatens culture, sexuality and identity; the article shows how women use varied coping mechanisms, including aid schemes, sexual insurgency and even breaking of bodies to define their place and identity in a (...) patriarchal society. However, some Ejagham women’s practices are themselves laced with patriarchal violence where women postulate as main participants. The article coins the term ‘triple patriarchy’ to capture this phenomenon. It portrays how Ejagham women, who are interrogating domination, also act in ways that reinforce patriarchy. Using womanist theological lens as the hermeneutic framework, the article concludes that women initiation practices are the foundations through which women grasp the meanings of Christian initiation rituals such as baptism, eucharist, marriage and so on. Hence, they should not be destroyed but fine-tuned; for there is more about the women’s practices that need to be engaged than labelled. (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)

Author Julia Annas Aristotle made ​​the German Asia-mile out and fortunately Fuk The arguments related point, and the role of external good fortune Fook in the problems caused. And text analysis and dialectical Happy Stoic school and school for good moral behavior and external point of view. Author argues, Aristotle on the German sub-km behavior regardless of the state with the fortunate Fook, reflecting the hope臘human ethics ideological consensus, and he left to posterity to resolve the discovery. Aristotle on the (...) German sub-km conduct the test volume and fortunately Fook to take the views of ordinary people, and thus for long-term development. We take this to understand the Stoic school and get away with school, behavior and fortunately for Germany Fuk related views and noted against the intentions are. Julia Annas presents Aristotle's view of the relation of virtue and happiness, and the resulting problem of the role of the external goods in happiness. The Stoics and Peripatetic views on virtue and external goods have been analyzed and argued. The writer suggests what Aristotle says about virtue and happiness reflects common sense of Greek ethical thought and leaves the issue. Aristotle's account of virtue and happiness takes ordinary thought on the matter and develops it far. We can see what the Stoics and Peripatetics are going to say on this matter and the opposing tendencies in this article. (shrink)

本书介绍的内容包括:全球化与后现代性、后现代思潮与全球化生态、后现代性与全球文化、全球化时代的后现代主义。.

本书把对儒道释修养和境界的研究深入到中国古代诗歌意境的生成问题和艺术的结构生成问题之上、从而将人生境界与艺术境界进行有机联系,展示了修养美学“天人合一”的、及“乐天、同天”的人生境界。.

Shows how John Dewey’s visit to China from 1919 to 1921 influenced his social and political thought.

该书分为五编,反映了作者的文化观,以及对学术界相关研究动态的把握;展示了对西方文化源头和本质的理解;分析了中国社会与基督教的关系等内容。.

本书共分三篇,即:现时代与马克思主义哲学的反思;马克思主义认识论探要;全球化、全球问题及社会发展理论研究.

本书是对后现代主义文化思潮研究的文集,文章内容涉及对后现代主义哲学景观、后现代主义文化美学、后现代主义文艺形态的讨论。.