Bedtime procrastination is generally considered to be a maladaptive behavior. However, BP may be an adaptive fast LH strategy within the LH framework, and further, personal beliefs about their abilities and resources promote this fast LH strategy. Here, the present study addressed this idea, focusing on the effect of self-efficacy on BP, the mediation of harm avoidance, and the moderation of novelty seeking. Data from 552 Chinese university students were analyzed using SPSS 25.0 and SPSS PROCESS Macro. Results indicated that (...) HA partially mediates the relationship between self-efficacy and BP. Main interactional effects have been observed when NS is introduced in the model as a moderator. Implications and limitations of the study and suggestions for further study are discussed. (shrink)

Do people share their feelings of guilt with others and, if so, what are the reasons for doing this or not doing this? Even though the social sharing of negative emotional experiences, such as regret, has been extensively studied, not much is known about whether people share feelings of guilt and why. We report three studies exploring these questions. In Study 1, we re-analysed data about sharing guilt experiences posted on a social website called “Yahoo Answers”, and found that people (...) share intrapersonal as well as interpersonal guilt experiences with others online. Study 2 found that the main motivations of sharing guilt (compared with the sharing of regret) were “venting”, “clarification and meaning”, and “gaining advice”. Study 3 found that people were more likely to share experiences of interpersonal guilt and more likely to keep experiences of intrapersonal guilt to themselves. Together, these studies contribute to a further understanding of the social sharing of the emotion guilt. (shrink)

The book questions two key dichotomies: that of the apparent and real, and that of the internal and external. This leads to revised notions of the structure of experience and the object of knowledge. Our world is experienced as possibilities of action, and to know is to know what to do. A further consequence is that the mind is best considered as a property of organisms' interactions with their environment. The unit of analysis is the loop of action and perception, (...) and the central concept is the notion of habit of action, which provides the embodied basis of cognition as the anticipation of action. This holds for non-linguistic tacit meanings as well as for linguistic meanings. Habit of action is a teleological notion and thus opens a possibility for defining intentionality and normativity in terms of the soft naturalism adopted in the book. The mind is embodied, and this embodiment determines our physical perspective on the world. Our sensory organs and other instruments give us instrumental access to the world, and this access is epistemic in character. The distinction between the physical and conceptual viewpoint allows us to define truth as the correspondence with operational fit. This embodied epistemic truth is however not a sign of antirealism, as the instrumentally accessed theoretical objects are precisely those objects that experimental science deals with.. (shrink)

This book is an investigation into the descriptive task of moral philosophy. Nora Hämäläinen explores the challenge of providing rich and accurate pictures of the moral conditions, values, virtues, and norms under which people live and have lived, along with relevant knowledge about the human animal and human nature. While modern moral philosophy has focused its energies on normative and metaethical theory, the task of describing, uncovering, and inquiring into moral frameworks and moral practices has mainly been left to social (...) scientists and historians. Nora Hämäläinen argues that this division of labour has detrimental consequences for moral philosophy and that a reorientation toward descriptive work is needed in moral philosophy. She traces resources for a descriptive philosophical ethics in the work of four prominent philosophers of the twentieth century: John Dewey, Ludwig Wittgenstein, Michel Foucault, and Charles Taylor, while also calling on thinkers inspired by them. (shrink)

Accurate wind speed forecasting is an effective way to improve the safety and stability of power grid. A novel hybrid model based on twice decomposition, phase space reconstruction, and an improved multiverse optimizer-extreme learning machine is proposed to enhance the performance of short-term wind speed forecasting in this paper. In consideration of the nonstationarity of the wind speed signal, a twice decomposition based on improved complete ensemble empirical mode decomposition with adaptive noise, fuzzy entropy, and variational mode decomposition is proposed (...) to reduce the nonstationarity of the original signal firstly. Then the PSR based on C-C method is employed to reconstitute the decomposed signal as the input of the prediction model. Lastly, an improved multiverse optimizer is proposed to improve the stability and efficiency of ELM which is used as prediction model. Furthermore, two experiments are designed to verify the performance of the proposed method; the results indicate that the wind speed forecasting with twice decomposition of original wind speed signal is better than other once-decomposition methods and much better than forecasting without decomposition; the C-C-PSR method can determine the input dimension of ELM and improve the prediction accuracy of ELM; the IMVO has improved the stability of ELM, and the optimization efficiency is better than other comparison optimization methods. The results show that the proposed hybrid approach is a useful tool for short-term wind speed forecasting. (shrink)

Discusses the conditions of possibility for intercultural and comparative philosophy, and for crosscultural communication at large. This innovative book explores the preconditions necessary for intercultural and comparative philosophy. Philosophical practices that involve at least two different traditions with no common heritage and whose languages have very different grammatical structure, such as Indo-Germanic languages and classical Chinese, are a particular focus. Lin Ma and Jaap van Brakel look at the necessary and not-so-necessary conditions of possibility of interpretation, comparison, and other forms (...) of interaction and how we can speak of similarities and differences in this context. The authors posit that it is necessary to dissolve the question of universalism versus relativism by replacing the ideal language paradigm with a paradigm of family resemblances and that it is not necessary to share a common language to engage in comparison. Numerous case studies are presented, including many comparisons of Western and Chinese concepts. (shrink)

Articles on comparative religion; includes articles on ethics and society in religion.

The main aim of this essay is to show that, for Stevens, the concept of reality is very fluctuating. The essay begins with addressing the relationship between poetry and philosophy. I argue, contra Critchley, that Stevens’ poetic work can elucidate, or at least help us to understand better, the ideas of philosophers that are usually considered obscure. The main “obscure” philosophical work introduced in and discussed throughout the essay is Schelling’s System of Transcendental Idealism. Both a (shellingian) philosopher and a (...) (stevensian) poet search for reality. In order to understand Stevens’ poetry better, I distingush several concepts of reality: initial reality (the external world of the common sense), imagined reality (a fiction, a product of one’s mind), final reality (the object of a philosopher’s and a poet’s search) and total reality (the sum of all realities, Being). These determinations are fixed by reason (in the present essay), whereas in Stevens’ poetic works, they are made fluid by the imagination. This fluidity leads the concept of reality from its initial stage through the imagined stage to its final stage. Throughout this process, imagined reality must be distinguished from both a mere fancy and its products. Final reality is, however, nothing transcendent. It is rather a general transpersonal order of reality created by poetry/the imagination. The main peculiarity of final reality is that it is a dynamic order. It is provisional at each moment. Stevens (and Schelling too) characterizes this order as that of a work of art which is a finite object, but has an infinite meaning. Stevens calls this order “the central poem” or the “endlessly elaborating poem”. If ultimate reality is a poem created by the imagination, one may ask who is the imagining subject. I argue that this agent is best to be thought as total reality, that is, as Being. Stevens, however, maintains that if there were such an agency, it would be an inhuman agency, “an inhuman meditation”. The essay concludes, in a Derridian manner, with the claim that this agency cannot have any name; it is the “unnamed creator of an unknown sphere, / Unknown as yet, unknowable, / Uncertain certainty” (OP: 127). It is best thought as an X, as an unknown variable. Being has no name. (shrink)

Több politikatudománnyal foglalkozó kötettel jelentkezett már Szabó Márton, aki eddigi kutatásait összegezve, egy alternatív szemléletű politikatudomány szemléletébe és kutatásába kívánja bevezetni olvasóit. Célja, hogy bizonyítsa: a politika reális valóságában meghatározó módon jelen van az egyének nyilvános és közös értelmezése és diskurzusa. Hogy a politika ezért nem tekinthető pusztán csak objektív rendszernek, hanem emberek által teremtett és értelmezett valóság. A szerző ezen szemlélet jegyében hét nagyobb egységben mutatja be a politika minden fontos területét, kezdve a politikai tények összetett természetével, folytatva a (...) politikai cselekvések és megismerési módok sajátosságaival. Külön vizsgálja az intézményi kereteket, a politika szereplőit, a politikai ügyeket. Kritikailag elemzi az empirikus politikatudományi kutatás meghatározó területeit, végül a politikatudomány sokféleségével foglalkozik. A vaskos kötetet forrás- és irodalomjegyzék zárja. (shrink)

This book provides a philosophical assessment of the idea of personhood advanced in popular self-help literature. It also traces, within academic philosophy and philosophical scholarship, a self-help culture where the self is brought forth as an object of improvement and a key to meaning, progress and profundity. Unlike other academic treatments of the topic of self-help, this book is not primarily concerned with providing a critique of popular self-help and self-transformative practices. Rather, it is concerned with how they work to (...) shape contemporary forms and ideals of moral personhood and are conductive to moral renegotiation and change. The book consists of two parts with somewhat different argumentative strategies. Part 1 consists of an overview and reassessment of popular self-help literature and its sociological and journalistic critics, written from a moral philosophical perspective. Part 2 opens with discussion of the current attraction, among a range of philosophers, to self-transformative themes. The chapters assess the strand of self-transformative philosophy found in the work of Ludwig Wittgenstein, Michel Foucault, Pierre Hadot, Stanley Cavell and Iris Murdoch. Finally, the book concludes with a discussion of the theme of social change and moral renegotiation in contemporary societies, which is a central but underestimated undercurrent in discussions on contemporary self-transformative practices. The book's dual perspective-on both popular self-help and self-transformative currents in philosophy-enables a cultural and moral philosophical analysis of contemporary ethical ideals of personhood, as well as reflection on the literatures available for its development. The Making of the Good Person will be of interest to scholars and advanced students working in moral philosophy, history of philosophy, psychology, sociology and literary studies. (shrink)

Punning is an important means of creating humorous effects by intentionally exploiting semantic ambiguity. Previous psycholinguistic research on puns has mainly focused on the process of meaning retrieval in homograph puns, while it is still not entirely clear how readers dynamically utilize contextual information to understand homophone puns. In the current investigation, 68 native Chinese participants were recruited to read three types of experimental sentences while their eye movements were recorded: the homophone-pun sentences where the less salient homophone was visually (...) presented, the homophone-salient sentences where the salient homophone was used, and the homophone-error sentences where the critical context noun in the homophone puns was replaced with an unrelated word. Humor rating results of the homophone puns and the homophone-salient sentences demonstrated that the less salient homophones rather than the salient ones elicited much larger humor responses when presented visually in the same potential pun context. In addition, the reverse fixation pattern in the homophone area and the spill-over region also suggested that meanings of the salient homophones were more recoverable even when not presented visually. Statistical analyses of the homophone puns and the homophone-error sentences showed that the semantic relatedness between the critical context noun and the less salient homophone could significantly predict the humor rating scores of Chinese readers. Taken together, less salient homophones need to receive more contextual support to balance out the advantages of salient homophones before generating a humorous pun interpretation. (shrink)

Deschamps, Léger Marie,1716-1774; enlightenment; utopias; art and philosophy; philosophy, modern; 18th century.

This volume sets out to discuss the role of norms and normativity in both language and linguistics from a multiplicity of perspectives. These concepts are centrally important to the philosophy and methodology of linguistics, and their role and nature need to be investigated in detail. The chapters address a range of issues from general questions about ontology, epistemology and methodology to aspects of particular subfields (such as semantics and historical linguistics) or phenomena (such as construal and code-switching). The volume aims (...) to further our understanding of language and linguistics as well as to encourage further discussion on the metatheory of linguistics. Due to the fundamental nature of the issues under discussion, this volume will be of interest to all linguists regardless of their background or fields of expertise and to philosophers concerned with language or other normative domains. (shrink)

◎孔子為何周遊列國？因為沒有一個國君想用儒家治國，他只好到處教書遊說。 ◎秦國用法家統一天下，漢高祖劉邦用道家蓄積國力，直到漢武帝登基，儒家才被注意。 ◎儒學為何從沒人理，轉眼變治國工具？這得從董仲舒的「解釋」說起。 ◎儒學就像作業系統，幾千年來更新過四次版本，孔子的儒學不等於現在的儒學。 作者馬大勇，清華大學、上海交通大學國學特聘教授。 曾被推舉為最受歡迎的中文教授。 在本書中，他將儒家文明分為五個時期： 孔子奠基期、孟子成熟期、兩漢經學期、宋代理學期和明代心學期。 解析儒家思維是如何像電腦作業系統一樣，歷經四次的版本更新， 從原本的中庸之道、民為貴、君為輕的民主思想， 一步步變成君權神授，天人感應， 成為各朝代帝王穩固皇權的最佳推手。 就此儒學變成帝王學，開啟了千年以來人民為皇權奴隸的中央集權體制。 ◎孔子的儒學，是教你如何當君子 《論語》中，仁字出現了104次，禮字出現74次， 孔子的重要理念「中庸之道」，更成為宋元以後科舉考試的必讀書。 這個具有人道主義的思維，為何不被當時的統治者如春秋諸侯或秦國採納？ 因為亂世中，做君子的好處太少，當小人能得到的利益比較多。 ◎孟子是民主思想的啟蒙者，但被後代皇帝刪掉了 孟子思想的最大亮點就是「民為貴，社稷次之，君為輕」， 這套民主思維後來為何會消失？ 因為明太祖朱元璋看到「君為輕」三個字，就把《孟子》一書狠狠摔地上， 刪節版《孟子》就此誕生，往後一百年，學生學到的孔孟儒學知識都是不完整的。 ◎因為董仲舒的「特殊解釋」，從此百家遭罷黜，皇帝獨尊儒術 秦國用法家思想滅六國一統天下，漢高祖劉邦用道家治國，修生養息， 兩大皇權都對儒家思維沒興趣，直到漢武帝劉徹時期， 董仲舒為了拍皇帝馬屁，重新解釋，儒術從此轉化帝王術。 他口中的儒教，跟孔孟闡述的儒學，哪裡不一樣？差在造神。 ◎宋元明清重新詮釋儒學，想當官者必讀四書 宋、元之後，孔子的《中庸》又重新被提起， 因為它教你用大學之道維持國家秩序。 儒學家朱熹更讓《四書集注》成為為官者的必讀聖書。 至於為什麼是宋朝與明朝，跳過了大唐盛世？ 因為東漢黨錮之禍殺害許多知識分子，儒家文化走向低谷； 南北朝興盛佛教；至於唐朝則儒、釋、道並重。 直到韓愈寫的《原道》為儒家文明打下基礎，在宋代發揚光大。 打天下靠武力，龍椅要坐穩就靠統治， 儒家思想如何經過五階段改造，從民主思維變中央集權， 而且延續千年「至今」不墜。 本書特色 儒學為何從沒人理，轉眼變治國工具？這得從董仲舒的「解釋」說起。 孔子的儒學，如何經過五階段改造，從民主思維變中央集權。 名人推薦 淡江大學中文系教授／高柏園.