As physical exercise benefits both physical and psychological health of college students, it is important to promote the habit of physical exercise among them. This study adopted the Health Action Process Approach model to understand the exercise intention–action link and determine the moderating role of self-efficacy. We recruited 242 students from a university in China and asked them to complete a six-wave survey. The survey results indicated that exercise intention was positively related to both coping planning and action planning, which (...) pave the way to performing the action of exercise. However, such mediation effects varied under conditions of self-efficacy. Participants with high self-efficacy exhibited stronger relationships between intention and planning, and between planning and action. The study results suggest that planning has a time-lagged mediation effect in the relationship between intention and action. Additionally, the findings shed light on the moderating role of self-efficacy, which can be useful in developing health-promotion strategies for college students. (shrink)

After around four decades of fast growth, the cruise industry has become the most profitable and dynamic segment in the entire global leisure and tourism sector. Behind this growth is a significant shift in the profile of cruise consumers/passengers/tourists, with growth rates twice as fast as those of other types of tourists. China has become a strategic emerging market for the global cruise industry, quickly developing their cruise reception business and holding about 10% of the market share of global cruisers. (...) In this paper, we examine and categorize various travel motivations of Chinese cruise tourists by means of a questionnaire via factor analysis, mean analysis, and K-cluster analysis. The results of the study indicate that Chinese cruise tourists are primarily encouraged to participate in cruise tourism by the motivational dimensions of family leisure/relaxation, natural and cultural exploration, bond/communication, social respect, tourism shopping, and cruise-promotion information sources. The strongest motivations for Chinese cruise tourists were found to be family leisure/relaxation and natural/cultural exploration. We identify four types of cruisers using the K-means cluster method. We find that for all cruiser demographics, leisure/relaxation is the most important motivational factor. Based on these results, we propose some specific solutions for expanding the customer pool in the Chinese cruise market. (shrink)

Hylomorphists hold that substances are, in some sense, composites of matter and form. The form of a substance is typically taken to play a fundamental role in determining the unity or identity of the whole. Staunch hylomorphists think that this role is of a kind that precludes the ontological reduction of form to the physical and thus take their position to be inconsistent with physicalism. Forms, according to staunch hylomorphism, play a fundamental role in grounding their bearers’ proper parts and (...) that, it seems, rules out the physical grounding of form itself. I shall develop a physicalist version of hylomorphism that treats form as geometric structure and which, I shall argue, entails many of the central theses endorsed by staunch hylomorphists. Based on Shoemaker’s notion of conditional powers, I shall argue that the geometric structures of complex wholes are the conditions on at least some of the conditional powers of their bearers’ proper parts, transforming those powers into powers simpliciter. Thus, forms play a fundamental role in the dynamical evolution of the physical world, but without bestowing causal powers themselves and hence without violating the causal closure of the physical domain. If a substance’s proper parts are taken to be individuated by their powers simpliciter, then they derive their identities from their places in the substantial whole, which thus determines the identities of its proper parts without changing their intrinsic natures. (shrink)

The first comparative study of Heidegger and Schelling, recognizing Schelling's place in post-Kantian GermanIdealism and his contribution to Heidegger's later thought.

This collection presents policy and research that addresses digital inequalities, access, and skills, from multiple international perspectives. With a special focus on the impact of the COVID-19, the collection is based on the 2021 Digital Inclusion, Policy and Research Conference, with chapters from both academia and civic organizations. The COVID-19 pandemic has changed citizens’ relationship with digital technologies for the foreseeable future. Many people’s main channels of communication were transferred to digital services, platforms, and apps. Everything ‘went online’: our families, (...) friends, partners, health, work, news, politics, culture, arts and protesting. Yet access to digital technologies remained highly unequal. This brought digital inclusion policy and research to the fore, highlighting to policymakers and the public the ‘hidden’ challenges and impacts of digital exclusion and inequalities. The cutting-edge volume offers research findings and policycase studies that explore digital inclusion from the provision of basic access to digital, via education and digital literacy, and on to issues of gender and technology. Case studies are drawn from varied sources including the UK, Australia, South America, and Eastern Europe, providing a valuable resource in the pursuit of social equity and justice. ​ This is an open access book. (shrink)

First impressions -- Sheep -- Counting sheep in the belly of the wolf -- What was pastoral (again)? more versions (otium for sheep) -- Oranges -- Invisible Inc. (time for oranges) -- Gold you can eat (on theft) -- Yeast -- Bread and stones (on bubbles) -- Erasures.

In recent essays, Jürgen Habermas endorses an account of political liberalism much like John Rawls'. Like Rawls, he argues that laws and public policies should be justified only in neutral terms, i.e. in terms of reasons that people holding conflicting world-views could accept. Habermas also, much like Rawls, distinguishes reasonable religious citizens, whose views should be included in public discourse, from unreasonable citizens in his expectation that religious citizens self-modernize. But in sharing these Rawlsian features, Habermas is vulnerable to some (...) of the same objections posed to Rawls. In this article I assess Habermas' ability to overcome two objections frequently posed to Rawls: (1) that religious citizens are unfairly expected to split their identities in public discourse, and (2) that the burdens of citizenship are asymmetrically distributed. I conclude that while he may be able to overcome the second, the first remains a problem for him. (shrink)

The 85 Lao Zi bamboo slips from around 300 B. C. E. are the earliest texts of what later became known as the Tao Te King. They also contain the-until now-unknown Taoist narrative of Creation 'Great One gave Birth to Water.' These texts are very original and not yet intermingled with Confucian philosophy, governance, or ethics.This English translation presents the Tao Bamboo Slips in modern simplified Chinese characters, with commentaries and a comparison of the modern Chinese version to the old (...) characters. This bilingual Chinese-English publication is a contribution to the crosscultural visions and values of the New SiIk Road of the 21st century. (Series: Practical Ethics-Documentation / Ethik in der Praxis-Materialien, Vol. 16) [Subject: Confucianism, Chinese Studies, Philosophy]. (shrink)

This study explores the status quo regarding the interface between marketing, social and environmental issues, culture and consumers, and strategic management by integrating sustainability. A qualitative display network technique, based on the bibliometric methodology of co-citation analysis, was applied to examine research clusters. An integrative review was conducted to explain the connections within these clusters. To evaluate potential patterns among the studies through citations, different sets of relationships among applicable sustainability theories in marketing practice were paired in different sets and (...) analyzed. After mapping the scientific structure of journal publications and intellectual linkages, six cluster groups emerged, reflecting the important role of marketing in linking sustainability, society, environment, consumers, and corporate sustainable development. This study contributes to social and marketing research and corporate sustainability practice by categorizing the intellectual structural network within various streams and indicating the influence of social and cultural notions on consumer-focused sustainable marketing. (shrink)

This note criticizes the political consequences Feyerabend draws from his ?epistemological anarchism?. Democratic relativism holds that since no traditions are ?true?, all must be given equal status in a free society. A basic protective structure is required, though, to keep the various institutions from overwhelming one another. I argue that Feyerabend provides no assurance that the protective structure would not be taken over by particular institutions; parallel problems exist for education. Hence Feyerabend's proposal is unworkable in principle. Furthermore it is (...) undesirable since members of traditions would not wish to have their beliefs regarded as ?one set among many?. The pluralism Feyerabend wants already exists naturally in nontotalitarian societies; hence the institutionalization of pluralism is unnecessary and would do more harm than good. (shrink)

After reading the essays of Mr. Ts'ai and Mr. Chu, I have a few immature opinions. Generally speaking, I feel that in dealing with the errors of their opponents, both Ts'ai I in his criticism of Huang Yüeh-mien and Chu Kuang-ch'ien in his criticism of Ts'ai I are quite accurate and convincing. However, in presenting their own arguments of what is right, both of them are on shaky ground and in error. That is because in one way or another, consciously (...) or unconsciously, they either deny the objective aspect of the existence of beauty or deny the social aspect of the existence of beauty . All of them consider the objective and the social aspects of beauty as being either this or that, as mutually exclusive and irreconcilable opposites. They think that if we acknowledge the social aspect of beauty, we then have to deny the objective aspect, the fact that the existence of beauty does not depend on the subjective conditions of a person ; or if we acknowledge the objective aspect, we have to deny the social aspect, the fact that the existence of beauty depends on the social life of human beings. But in fact it is not like that. On the one hand, beauty cannot be separated from human society; on the other hand, it can have an objective existence which is independent of man's subjective consciousness. It is this question that I shall discuss. (shrink)

Macau, as a society, is a crossroads where East–West encounters have been taking place for centuries. This paper examines some of the contemporary issues and implications for moral education. After a brief introduction to the social background of Macau, the paper describes the characteristics of Macau's education in general and the development of its moral education in particular. This has taken place in the context of the strong influences on morality of both Catholicism and Confucianism. An outline of the current (...) curriculum of moral and civic education is followed by a critical appraisal of its implementation over the last few years. By means of this case study of Macau, the paper argues that a communitarian‐oriented morality in Macau is justified, and it also suggests how, by turning attention to its history, a minimal set of values can be constructed for Macau's particular social setting. Finally, some further educational challenges for Macau's future moral and civic education are reviewed. (shrink)

Western music is characterized primarily by simple meters, but a number of other musical cultures, including Turkish, have both simple and complex meters. In Experiment 1, Turkish and American adults with and without musical training were asked to detect metrical changes in Turkish music with simple and complex meter. Musicians performed significantly better than nonmusicians, and performance was significantly better on simple meter than on complex meter, but Turkish listeners performed no differently than American listeners. In Experiment 2, members of (...) Turkish classical and folk music clubs who were tested on the same materials exhibited comparable sensitivity to simple and complex meters, unlike the American and Turkish listeners in Experiment 1. Together, the findings reveal important effects of musical training and culture on meter perception: trained musicians are generally more sensitive than nonmusicians, regardless of metrical complexity, but sensitivity to complex meter requires sufficient exposure to musical genres featuring such meters. (shrink)

Karen Warren claims that there is a “logic of domination” at work in the oppressive conceptual frameworks informing both sexism and naturism. Although her account of the principle of domination as a connection between oppressions has been an influential one in ecofeminist theory, it has been challenged by recent criticism. Both Karen Green and John Andrews maintain that the principle of domination,as Warren articulates it, is ambiguous. The principle, according to Green, admits of two possible readings, each of which she (...) finds flawed. Similarly, Andrews claims that the principle is fundamentally inadequate because it cannot distinguish cases of oppressive domination from cases of nonoppressive domination. In this paper, I elucidate Warren’s views and defend her against these and other criticisms put forward by Green and Andrews. I show that Warren’s account of “the logic of domination” successfully illuminates important conceptual features of oppression. (shrink)

C. Fred Alford contends that the manner in which I objected to Feyerabend's democratic relativism is vulnerable to Feyerabend's rhetorical strategy, and that a better strategy would be to show that Feyerabend fails to demonstrate that democratic relativism is desirable. I reply in defense of the ?plausibility? issue on the grounds that Feyerabend's theory lends itself to uses (and abuses) beyond Utopian critique (in Alford's sense). I argue that it is the fact that critics ? myself included ? have assumed (...) the burden of demonstrating the impossibility of Feyerabend's political theory that has led to the stalemate Alford describes, and that we may retain the ?plausibility? question while avoiding the stalemate by placing the burden of argument on Feyerabend to show that his theory is plausible. (shrink)

In his 1926 lectures on metaphysical poetry, T. S. Eliot describes the work of Jules Laforgue as the “nearest verse equivalent to the philosophies of Schopenhauer and Hartmann,” a literary rendition of their philosophies of the unconscious and of annihilation.1 Yet, Eliot suggests, in Laforgue the system of Schopenhauer ultimately collapses; the poet does not find in the philosopher that metaphysical balance between thought and feeling he so desperately craves. Schopenhauer’s philosophy, Eliot asserts, is “muddled by feeling—for what is more (...) emotional than the philosophy of Schopenhauer or Hartmann?”2 Here, as elsewhere, Eliot paints Schopenhauer as a despairing, overwrought romantic. Such a presentation naturally.. (shrink)

The "thing-in-itself" theory occupies a pivotal position in the whole of Kantian philosophy, and scholars have expressed varying views on the intricate content of the theory. In the realm of epistemology, the theory implies at least three things: the origin of sensation, the limits of knowledge, and the rational idea. The last implication leads directly to moral reality in the realm of ethics. Interwoven and mutually comprehended, these implications are dipped in the general meaning of agnosticism. The first and third (...) implications are the opposites of a "thing-in-itself," and the second is a transition from the first to the third. (shrink)

Yen Fu was one of the four representatives who looked to the West for truth before the birth of the Chinese Communist Party. Our research on his life and work is still insufficient. Needless to say, both Yen Fu and Lin Shu were known as famous translators in pre-Liberation days. But Lin Shu cannot be equated with Yen Fu, insofar as their ideological and academic achievements and their contributions to modern China are concerned. From the post-Liberation days to the eve (...) of the Great Cultural Revolution, research works on Yen Fu remained scanty and he was seldom mentioned in articles on the advanced models among modern Chinese thinkers. More articles on Yen Fu appeared during the Criticize-Lin, Criticize-Confucius Campaign because Yen Fu had been mentioned by Chairman Mao. But the "Gang of Four" openly defied Chairman Mao's explicit direction by tampering with modern Chinese history, fabricating the struggle between the Confucians and the Legalists and describing Yen Fu as a Legalist. Chairman Mao pointed out: "Before the May Fourth movement, the struggle on the Chinese cultural front was one between the new bourgeois culture and the old feudal culture, and the antagonisms between modern schools and imperial examinations, between the new learning and the old learning and between Western thought and Chinese thought were all of the same nature." But, in the articles by Liang Hsiao and Lo Ssu-ting, all this has been described as the struggle between Legalists and Confucians and between Legalism and Confucianism. Thus, Chang Tai-yen, not Sun Yat-sen, is regarded as a bourgeois revolutionary and "Legalist." Yen Fu, not the "Confucian" K'ang Yu-wei, is treated as a representative of the bourgeois Reformists. This attitude has caused serious theoretical, ideological and academic chaos. We should do away with the chaos, conduct a thorough criticism of the "Gang of Four" and push forward our academic research work in accordance with the principle of "letting a hundred schools of thought contend.". (shrink)

Fifteen philosophers offer new essays exploring the metaphysics of relations from antiquity to the present day. They address topics as diverse as ancient and medieval reasons for scepticism about polyadic properties; recent attempts to reduce causal and spatiotemporal relations; recent work on the directionality of relational properties; powers ontologies and their associated problems; whether the most promising interpretations of quantum mechanics posit a fundamentally relational world; and whether the very idea of such a world is coherent. From those who question (...) whether there are relational properties at all, to those who hold they are a fundamental part of reality, The Metaphysics of Relations covers a broad spectrum of positions on the nature and ontological status of relations, from antiquity to the present day. (shrink)