Research has found that employees may engage in unethical behaviors to protect the organization or their leaders, which is called unethical pro-organizational behaviors (UPB, Umphress et al., 2010)...

Music not only regulates mood but also promotes the development and maintenance of empathy and social understanding. Since empathy is crucial for well-being and indispensable in social life, it is necessary to develop strategies to improve empathy and prosocial behaviors. To fulfill this aim, researchers have extensively investigated the effect of intensive musical training on the development of empathy. Here, we first summarize evidence showing the powerful influence of musical training on the development of empathy and then discuss psychological mechanisms (...) responsible for those observations. The conclusions drawn from most previous studies were mainly based on behavioral measurements, while the neural basis of musical training in the development of the empathic brain is still unclear. Fortunately, brain imaging research has contributed greatly to our understanding of the neural underpinnings associated with musical training and its possible connection to the development of the empathic brain. One of the most distinctive signatures of musical training is structural and functional changes of multiple brain regions, and such changes might be related to some of the empathic behaviors observed in musically trained children. Therefore, intensive musical training in childhood may increase levels of empathy, and applied research is required to optimize the training strategy before implementing music education in empathy regulation. Moreover, future longitudinal studies are needed to better understand neural mechanisms underlying the causal effect of musical training on empathy development. These findings have important implications for understanding the development of the empathic brain and for improving prosocial behaviors. (shrink)

In the intelligent transportation system, the license information can be automatically recognized by the computer and the vehicle can be tracked. Red light running, illegal change of lanes, vehicle retrograde, and other illegal driving events are reasonably recorded. This is undoubtedly an effective help for the traffic police to relieve the huge work pressure. However, in China, a considerable number of vehicle tracking methods have certain limitations in resisting complex external environmental influences. The external environmental factors include but not limited (...) to variable factors such as camera movement, jitter, and severe rain and snow. These factors cannot be controlled well, so the tracking accuracy is greatly reduced. In regard to this, this paper proposes an optimization method for moving vehicle tracking based on SPF. First, according to the size of the overlapping area of the motion area between the two images, the researcher can construct and simplify the vertex adjacency matrix that reflects the characteristics of the undirected bipartite graph. Then according to the corresponding relationship between the vertex adjacency matrix and the regional behavior and vehicle behavior, the researcher completes the regional behavior analysis and vehicle behavior analysis. On this basis, a particle filter vehicle tracking algorithm based on segmentation compensation is introduced, and the vector sum of the tracked segmentation area is used as the final position of the target vehicle. In this way, as many scattered particles fall on the target area as possible, which will greatly improve the efficiency of particle utilization, enhance tracking accuracy, and avoid the problem of tracking failure caused by too fast vehicle movement. Through experimental simulation, it can be seen that the method proposed in this paper can greatly enhance the vehicle tracking ability when tracking vehicles in “complex environments.”. (shrink)

The Yoga Sutras of Patañjali is the foundational text of yoga philosophy, used by millions of yoga practitioners and students worldwide. This book is a new rendering into English of the Arabic translation and commentary of this text by the brilliant eleventh-century polymath al-Bīrūnī.

Resumen: Este artículo sostiene que algunas Meta-Picto-Poesías del Paisaje compuestas por el poeta estadounidense Gary Snyder toman como tema la pintura china del paisaje con las características de la antigua poesía china, resplandeciente de incomparable encanto artístico y sustancia cultural. La poesía de este tipo es una combinación perfecta de elementos orientales y occidentales, que integra las culturas, los pensamientos y las artes de ambas partes, cuya apreciación crea una experiencia compleja con un híbrido de formas artísticas y espacios estéticos. (...) Gary Snyder no es sólo un eco-poeta, sino también un estilista y un hombre de práctica. Sus obras poéticas revelan la relación de fomento entre literatura, cultura y naturaleza. El artículo pretende hacer un intento transcultural, interdisciplinar y multidisciplinar en la crítica de Snyder, con métodos analíticos que incluyen culturas orientales y occidentales, visiones antiguas y actuales, así como experiencias dinámicas y estáticas. (shrink)

This article discusses Abū Isḥāq al-Naẓẓām’s (d. 231/845) (one of the first Muʽtazilī thinkers); understanding of Allah-world relationship, his theory of nature (tab‘) and his view on miracles. In a proposal form, Muʽtazilī scholars accept that the miracle, which is the actual confirmation, must occur, since it is not possible for Allah to confirm His messenger (prophet) in a way that everyone can hear and in a direct word. Since the Prophet's message can be authenticated only by a miracle, Muʽtazilī (...) thinkers paid great attention to this issue, organized and formed natural theories about the universe in a way that miracles can occur. Naẓẓām explains a kind of miracle that occurs under the power of Allah, by his theory of nature called latency and occurrence (kumūn-ẓuhūr). His view of miracles is rooted in the Muʽtazilī classification of miracles. Naẓẓām argues that in the theory of nature, things are infinitely divided. He also argues that all qualities considered accident (aʽrāḍ) by other Muslim theologians are different objects as only motion and rest are the only accidents. According to him, the universe consists of objects and accidents of motion only. In each object in the universe, an unlimited number of opposing objects (sub-components) that have different effects on each other is located in the same space. Those objects in the same space are intervened (tadākhul) with each other. Kumūn refers to sub-components that are located inside the object in a state of passing into each other, and a state of balancing each other through the push-pull motion (i‘timād). Ẓuhūr is an outward movement of the sub-component from where it is located when an impact imposed outside the object interacts with one of the sub-components contained in it. Naẓẓām says that too many opposing sub-components, such as heaviness-lightness, heat-coldness contained in the object, form an internal dynamic by providing balancing each other through inside the object with the push-pull motion. The state of balance inside the object is disrupted by an external factor affecting one of the sub-components. An external thing approaching the object interacts with one of the sub-components contained in the object. Then, the affected sub-component moves out of the object and thus the state of balance inside the object is disrupted. According to the theory of kumūn-ẓuhūr, change in objects occurs when the balance within the object is disturbed. The change in the balance also occurs not by the direct intervention of Allah and the creation of accidents, but by the disruption in the balance of natures within the object. Naẓẓām, who advocates the intrinsic natures in things, has been criticized for not leaving any room for Allah’s influence on objects at least through miracles. This criticism is not correct. Naẓẓām says that the nature of objects depends on God, and it is possible for God to intervene in them at any time. According to him, Allah can force opposing objects into a union that is not in their natures. In their natures, unification can separate those by applying pull and push. In this way, Naẓẓām sees the intervention of Allah as possible in the occurrence of a situation that is the opposite of what is present in the nature of objects. In Naẓẓām's theory of kumūn-ẓuhūr, there are suppressed natures and sub-components that are in a weak state inside the actual object. Furthermore, they cannot go out in any way from the actual object. One of these suppressed natures found in the object is removed from the nature of the object by the intervention of Allah when a miracle occurs in the hands of theProphet. In this case, the miracle is not something new that Allah has created, but that Allah has disclosed a hidden sub-component that is hidden in that thing that has never appeared before. Naẓẓām’s view of miracle is something occurring under the power of the created, which Muʽtazilī scholars accept in the classification of miracles in relation to, the theory of sarfa. He suggests that the Qur'an, which he accepts under the power of the created, would not be a miracle, if the Arabs could dispute it. However, according to him, the Qur'an is a miracle because Allah prevents them from the dispute. In his understanding of sarfa, the miracles occur directly as an act of God’s divine intervention with human beings. This study investigates Naẓẓām’s view of miracles along with his theory of nature and his understanding of sarfa. (shrink)

This article discusses Abū ʽUthmān al-Jāḥiẓ (d. 255/869) (one of the first Muʽtazilī scholars) Allah-world relationship, his understanding of custom, and his view on miracles. The Muʻtazilī thinkers examined the problem of miracles within their concept of prophethood. They divide miracles, which they accept as the only proof of prophethood, into two: those under the power of Allah and under the power of the created. Jāḥiẓ explains these two sorts of miracles with the order in the universe established by Allah (...) and people and expresses this order with the concept of custom (ʻāda). Jāḥiẓ divides custom into three. The first of these is the “qā’im (constant) custom”, which is based on the theory of kumūn-ẓuhūr and expresses the general rules that occur as a requirement of the general functioning in the universe. According to Jāḥiẓ “qā’im (constant) custom” is that knowledgeable people are aware of the custom of the universe. This custom is an order created by Allah in the eyes of intelligent and knowledgeable people, which is continuous and therefore cannot be interrupted, and in which there is no chaos. He states that this order is realized through the natures in the objects, which are knowable to everyone. But rarely a nature in this order can be interrupted due to a situation that takes it out of the natural flow and cannot be explained by natural causes. According to him, this is proof that nature, which has the defining feature of the object, is created by the creator, and maintains its continuity based on an arranged program. However, the creator can involve in this order when necessary. In this type of custom, God’s intervention occurs by breaking the qā’im custom that continues on a regular basis. The second of these is the “regional custom”, which is not known to everyone but only known to people living in a certain area. Jāḥiẓ states that the miracle in this type of custom occurred when Allah broke the custom known to the people in the region. The third of these is “social custom” which is established by people. For Jāḥiẓ, the miracles of this kind are under the power of people. He argues that the miracle in this type of custom occurs with sarfa, that is, by God’s intervention with human’s motive or knowledge. In this study, Jāḥiẓ’s view of miracles is discussed together with his theory of nature, his understanding of custom and sarfa. (shrink)

The aim is to deeply understand the current situation of College English Teaching. By consulting the theories of Deep Learning and Edge Computing, this work designs a Questionnaire Survey to understand the current situation of college English learning and teaching. Then, Adaptive Deep Learning and EC are introduced into CET. Finally, the corresponding conclusions and suggestions are drawn. Specifically, the purpose and time of college students’ vocabulary learning are investigated. The results suggest that students’ English vocabulary learning is shallow. They (...) have not really mastered the meaning and usage of vocabulary. Simultaneously, teachers’ vocabulary teaching methods are analyzed from three aspects: root affixes, vocabulary collocation, or repeated reading and memory. The teaching method is excellent from the teacher’s perspective but far from perfect from the students’ perspective. Introducing ADL and EC into CET enhances students’ class concentration time, homework submission efficiency, and academic performance. More than half of the students believe that the new teaching method introducing ADL and EC can make them more confident and motivated in English learning. Therefore, it has great reference significance for applying ADL and EC in CET. (shrink)

On Islamic ethics; Persian manuscript edited and translated into Urdu.