Employee innovation is the cornerstone of the organization, and the motivation for employee innovative behavior largely depends on the leadership style of the leader. With the economic development of society, the traditional authoritative style of leadership can no longer adapt to the psychological characteristics of employees, who use new-era work concepts, techniques, and social rules (hereafter, new generation workers). Inclusive leadership is based on the concept of “fully inclusive and equitable” in traditional Chinese culture, and it can adapt to the (...) independent needs of new generation employees. At present, the research on the relationship between the traditional leadership style and employee innovative behavior is relatively extensive, but there is little research on the relationship between inclusive leadership style and employee innovative behavior, and this needs further exploration. This paper takes new generation employees as the sample and uses psychological capital as an intermediary variable to explore the influence of inclusive leadership style on the innovative behaviors of new generation employees. We found that inclusive leadership is significantly and positively related to new generation employees’ innovative behaviors. Theoretical and practical implications are discussed. (shrink)

This study investigated their views concerning evidence and expert opinion of 10th‐grade students, accessed by an open‐ended questionnaire in the context of a socio‐scientific issue: the cause of flood disasters, and personal epistemology identified by the Learning Environment Preference Questionnaire . Students' responses to the open‐ended questions showed that when thinking about the flood issue, most students rely heavily on direct and numerical data to draw their conclusions, while experts represented a source of conclusive information. The LEP scores indicated that, (...) in terms of epistemological development, students were mostly at the stage of the ‘multiplicists’ in Perry's model. The statistical analysis suggested that view towards evidence and expert were associated with personal epistemology. (shrink)

The Iowa Gambling Task (IGT) simulates uncertain gains and losses in real life situations and thus is a good measure of uncertain decision making. The role of working memory (WM) in IGT performance still remains unclear. The present study aimed to examine the effect of WM on IGT performance. Three groups of participants matched on gender ratio were randomly assigned to no WM load, low WM load, and high WM load conditions. Initially the three groups did not show significant difference (...) in WM capacity. They finished a modified version of IGT and then their implicit learning effect and explicit cognition on IGT were assessed. Results indicated a linear increasing trend of IGT performance among high WM load, low WM load and no WM load groups; participants in the no WM load and low WM load groups revealed implicit learning effect, while participants in the high WM load group did not; all participants showed explicit cognition on IGT to the same level. These results suggested that participants in the high WM load group showed good explicit cognition to IGT but showed poor performance. This pattern is similar to frontal patients. Further studies should be conducted to explore this issue. (shrink)

In the last 20 years, amid extensive social and economic reforms, China’s social structure and community life have changed considerably. A large number of social workers are needed to provide many more social services to community residents. The central government has issued many policies to rapidly develop human service organizations and increase the number of social workers. Thus, by the end of 2019, the number of social workers has reached more than 1.5 million in China. At the same time, local (...) governments have issued many policies to promote an increase in the number of social workers. According to statistics from the Chengdu Civil Affairs Bureau, from 2010 to 2021, the number of social workers in Chengdu City increased, remarkably, from 553 to 17,622. Although the number of social workers has increased rapidly, some problems still exist. According to a survey by the Chengdu Social Workers Association, the turnover rate of social workers has reached approximately 20% in Chengdu City in 2018. Therefore, we aim to determine what influences social workers’ job burnout. Through regression analysis and mediation effect tests, we found the following: First, when controlling for gender, age, education, and workday, social support of social workers had a significant negative impact on job burnout. Second, the mindfulness of social workers had a significant negative impact on job burnout. Third, the mindfulness of social workers played a mediating role between social support and job burnout. The mediating effect was −0.116. Fourth, among the three dimensions of social support, mindfulness played a partially mediating role in family support and other support. The mediating effect between other support, which is the support from leaders and colleagues, and job burnout was the strongest, with a mediating effect of −0.109. In other words, the support provided by agency leaders and colleagues can maximize the level of mindfulness of social workers, thereby reducing social workers’ job burnout most effectively. We can thus reduce social workers’ job burnout by improving their level of mindfulness and the social support for them in China. (shrink)

This study draws on Relevance Theory, Conversation Analysis, and Politeness Theory in investigating a full range of discourse functions for hao and dui with reference to recurrent patterns, distributions, and forms of organization in a large corpus of talk. Special emphasis is placed on a comparison of hao and dui in combination with a small subset of discourse particles: in particular hao/hao le/ hao la/hao a/hao ba and dui/dui a/dui le in spoken discourse. We find that both of the markers (...) signal special sequential relatedness in talk and carry information which is relevant in determining the boundaries of conversational exchange. However, in interaction hao is used for expressing acceptance of the other speaker’s move or act, whereas dui conveys acknowledgment of the propositional content of the utterance produced by the other speaker. (shrink)

Discourse marker analysis has been widely studied, leading Fraser to call this subject `a growth market in linguistics'. In our present research, we extended the study of discourse markers to the Chinese marker meiyou, which has traditionally been treated as a negator. The corpus studied here contains 40 conversations, totaling 482'27”. The analytical framework adopted in the study was drawn from van Dijk's model, which mainly consists of a semantic/textual level and a pragmatic/interactional level. A total of 141 occurrences of (...) meiyou were identified as discourse markers in the corpus: 13 of them occur at the textual level and 128 of them at the interactional level. Thus, meiyou occurs more frequently at the interactional level than at the textual level. At the textual level, meiyou introduces an answer to a self-inquiry or self-correction. At the interactional level, meiyou mainly serves as a response to provide information, as a marker of correction/clarification or evasion, and as a response to praise or gratitude. In particular, with respect to meiyou's interactive functions, we use the concepts of preference structure and face-threatening acts to analyze the collected data. We further demonstrate that intersubjectification, a mechanism whereby meanings become more centered on the addressee, is involved in the development of the discourse marker meiyou. (shrink)

This study recruited English monolinguals, Mandarin monolinguals, and Mandarin–English bilinguals to examine whether native English and native Mandarin speakers think about time differently and whether the acquisition of L2 English could reshape native Mandarin speakers’ mental representations of temporal sequence. Across two experiments, we used the temporal congruency categorization paradigm which involved two-alternative forced-choice reaction time tasks to contrast experimental conditions that were assumed to be either compatible or incompatible with the internal spatiotemporal associations. Results add to previous studies by (...) confirming that native English and native Mandarin speakers do think about time differently, and the significant crosslinguistic discrepancy primarily lies in the vertical representations of time flow. However, current findings also clarify the existing literature, demonstrating that the acquisition of L2 English does not appear to affect native Mandarin speakers’ temporal cognition. ME bilinguals, irrespective of whether they attained elementary or advanced level of English proficiency, exhibited temporal thinking patterns commensurate with those of Mandarin monolinguals. Some theoretical implications regarding the effect of bilingualism on cognition in general can be drawn from the present study, a crucial one being that it provides evidence against the view that L2 acquisition can reshape habitual modes of thinking established by L1. (shrink)

To explore whether the generation of new protein folds could be linked to metallic cofactor recruitment, we identified the oldest examples of folds for manganese, iron, zinc, and copper proteins by analyzing their fold‐domain mapping patterns. We discovered that the generation of these folds was tightly coupled to corresponding metals. We found that the emerging order for these folds, i.e., manganese and iron protein folds appeared earlier than zinc and copper counterparts, coincides with the putative bioavailability of the corresponding metals (...) in the ancient anoxic ocean. Therefore, we conclude that metallic cofactors, like organic cofactors, play an evolutionary role in the formation of new protein folds. This link could be explained by the emergence of protein structures with novel folds that could fulfill the new protein functions introduced by the metallic cofactors. These findings not only have important implications for understanding the evolutionary mechanisms of protein architectures, but also provide a further interpretation for the evolutionary story of superoxide dismutases. (shrink)

Di 1 ce. Cang shan ji, zi cang ji shi, "Xin zi xue" gou xiang -- di 2 ce. Zhi yan lu -- di 3 ce. Shang lin ji -- di 4 ce. Cun ya tang yi gao jiao bu -- di 5 ce. Nan Song yi min shi ren qun ti yan jiu, Zhuangzi shi ri tan -- di 6 ce. Zhuangzi shu mu ti yao -- di 7 ce. Zhuangzi xue shi (yi) -- di 8 ce. Zhuangzi xue (...) shi (er) -- di 9 ce. Zhuangzi xue shi (san) -- di 10 ce. Zhuangzi xue shi (si) -- di 11 ce. Zhuangzi xue shi (wu) -- di 12 ce. Zhuangzi xue shi (lu) -- di 13 ce. Zhuang xue shi lüe -- di 14 ce. Zhuangzi quan ping (shang) -- di 15 ce. Zhuangzi quan ping (xia) -- di 16 ce. Zhuangzi zuan yao (yi) -- di 17 ce. Zhuangzi zuan yao (er) -- di 18 ce. Zhuangzi zuan yao (san) -- di 19 ce. Zhuangzi zuan yao (si) -- di 20 ce. Zhuangzi zuan yao (wu) -- di 21 ce. Zhuangzi zuan yao (lu) -- di 22 ce. Zhuangzi zuan yao (qi) -- di 23 ce. Zhuangzi zuan yao (ba) -- di 24 ce. Zhuangzi zuan yao (jiu) -- di 25 ce. Zhuangzi jin gu (shang) -- di 26 ce. Zhuangzi jin gu (xia) -- di 27 ce. Mengzi jin gu -- di 28 ce. Mozi jin gu -- di 29 ce. -- Xunzi jin gu -- di 30 ce. Zhou Han wen chao -- di 31 ce. Shu jing lüe ying. (shrink)

论述了春秋时期法家思想的萌芽和先驱人物,战国前期和中期和法家学派的形成与勃兴,战国末期法家学派思想的总结与秦王朝法家政治的终结及法家思想对后世的影响。.

Examines the impact of both Bertrand Russell and John Dewey's philosophical influences on Chinese intellectuals during their visit in the 1920s. Also features biographical information on Russell and Dewey, important speeches and correspondences between Russell, Dewey, and Chinese scholars, a list of Russell and Dewey's works, and the timelines of Russell and Dewey's visits to China.

本书受教育部2004年哲学社会科学研究重大课题攻关项目“当代科学哲学的发展趋势研究”(04JZD0004)、国家社会科学基金项目“测量难题的模态解释——量子力学前沿中的哲学问题”(05CZX008)和 教育部人文社会科学重点研究基地——山西大学科学技术哲学研究中心基金资助.

《周易》原本是一门应用技术理论, 但是这个理论到东汉就已经失传, 两千年来人们一直没有探索出结果。本书从先秦易学应用实例入手, 结合通行本《易传》的相关记载, 系统地揭示出了卦象的基本含义和应用方法, 再现了原始易学创立的逻辑过程, 揭示出了原始《周易》的核心理论——易象理论, 并首次展示了通行本《周易》包含着原始易学和儒家易学两大不同体系的内容的事实, 从而系统全面地阐明了原始《周易》的理论和方法.

Yidali si xiang jia Weike de "Xin ke xue" de zhong yao xing bu xia yu Daerwen de "Wu zhong qi yuan", shi mei xue jia Zhu Guangqian wan nian tou ru zui duo jing li wan cheng de yi bu zhong liang ji yi zuo. Zhu Guangqian zai fan yi de tong shi, hai dui "Xin ke xue" jin xing le shen ru yan jiu. zai ben shu zhong, Zhu Guangqian xian shi e yao jie shao le "Xin ke (...) xue" de jing sui, ren wei Weike yan jiu li shi shi qiang diao qiong ben qiu yuan, yi bu luo zi ran fa wei qi dian, lun zheng ren lei ji she hui zhi du de fa zhan; hou you tou shi Weike de shi xue he mei xue, fen xi le wei ke dui xi fang zhe xue de ge xin he Zhongguo mei xue de ju da ying xiang, bing dai chu le Zhu Guangqian zi ji dui zi you ji ren dao zhu yi de zhui qiu. (shrink)

1 Introduction1 In the 1980s, hermeneutics was often incorporated into deconstructionism and literary theory. Rather than focus on authorial intentions, the nature of writing itself including codes used to construct meaning, socio-economic contexts and inequalities of power,2 Gadamer introduced a different perspective; the interplay between effects of history on a reader’s understanding and the tradition(s) handed down in writing. This interplay in which a reader’s prejudices are called into question and modified by the text in a fusion of understanding and (...) topic revitalized the study of the printed word. Gadamer’s turn to language for understanding the meaning of Being also appealed to the post-modern antipathy toward modernity and metaphysics.3 If the truth and validity of interpretations are limited to communities of language, then our mode of being in history cannot but be historical. This point of view rendered Gadamer’s phenomenological hermeneutics vulnerable to the critique of moral and epistemological relativism. However, Gadamer’s theory of interpretation also stems from re-examination of the beginning of knowledge in the Pre-Socratics and Plato, and on this basis, is receptive to another dimension of inquiry than that which was trending in North America. -/- At the East-West Center, University of Hawai’i at Manoa in 1982, Chung-ying Cheng for the first time introduced onto-hermeneutics to an audience of esteemed philosophers including Li Zehou, Ren Jiyu, Feng Youlan, and Zhang Liwen.4 In contrast to schools of deconstruction and literary theory that had disengaged the interpreter from trans-historical sources of meaning and truth, Cheng explained that interpreters exist within a cosmological order inextricable from responsibility to harmonize Heaven and Earth in creative acts of interpretation. By integrating Chinese cosmology into hermeneutics through ontology, he tacitly challenged philosophers in the West to re-examine assumptions about humanity’s place in nature and by implication, Gadamer’s recovery of the beginnings of knowledge in Western philosophy. -/- Cheng’s Neo-Confucianism is inspired by the method and goals of Thomé H. Fang. The following words by Fang seem to prefigure, although in an indistinct and bundled way, aspects of Cheng’s philosophy including a Mencian theory of human nature, comprehensive observation, and creativity: “In the very process of living in concord with creative Nature, Man is charged with an ideal to be fully realized in the light of the principle of comprehensive harmony.”5 Like Fang, Cheng reinvigorates Chinese culture and language, but not solely in order to vindicate the insights of Neo-Confucianism. He has studied Western thought, from pragmatism and the analytic school to German idealism and phenomenology, to unlock and clarify philosophical concepts within the Yijing tradition and thereby render them intelligible to Anglophones. The result has been an awakening of Western scholars to the moral and cultural consequences of decoupling their thought from metaphysical foundations that are neither dogmatic nor doctrinal. -/- Not unlike the dialectic of Gadamer’s dialogue form, onto-generative hermeneutics integrates contrary positions on the same topic in order to blend both sides into a world philosophy, or as Cheng says, a “totalizing or integrative theory,”6 not to be confused with a theoretical rewording of a theory. On the contrary, the universal scope and relevance of hermeneutics stems from personal experience. Just as Gadamer, in response to faction and strife, immersed himself in Plato during the war years, and developed a method with which to harmonize opposites, so too, according to On-cho Ng, was Cheng moved by faction, strife and political persecution to develop a path toward unity.7 Gadamer taught at McMaster University in Hamilton, Ontario, and Cheng at the University of Hawai’i at Manoa among other institutions in North America. They facilitated trans-continental educational and cultural ties. Similar experiences yield similar insights irrespective of differences of time and place. Hence, authors in this issue who reside in Europe, China and North America, delineate the differences between Gadamer and Cheng, yet also, in light of Cheng’s onto-generative method and cosmology, develop integrative theories. Due to the page-budget restriction of the publisher, certain articles of this special theme will be subsequently published in the next issue. -/- 2 Integrative Theory This special issue of The Journal of Chinese Philosophy confirms a dimension of hermeneutics that Cheng has both motivated and inspired. The contributors do not abide by the conviction that since thought is mediated by language, interpretations cannot transcend culture. On the contrary, their research exemplifies the fruits of trans-historical onto-dialogical hermeneutics within limits defined by their field inquiry, organized into Parts I and II, around three themes: language, the philosophy of history and ethics. -/- Andrew Fuyarchuk introduces the theme of ontology in relation to Gadamer’s turn to language. Fuyarchuk argues that Chung-ying Cheng’s criticism of Gadamer’s hermeneutics is informed by Heidegger’s concept of Dasein and thereby overlooks how Gadamer’s Platonic-Pythagorean problem of the division between the One and Many is harmonized in the event of language, which in turn positions Gadamer in proximity to the presupposed grounds of receptivity in Cheng’s onto-generative hermeneutics. Lauren Pfister’s contributing article addresses the year 2000 meeting between Cheng and Gadamer in Heidelberg and expands the transhistorical grounds of meaning in Gadamer to matters of theology. Pfister’s summary of the written Chinese record of their conversation indicates that Cheng does not address the role of Christian philosophy and hence, the role of the inner word in Gadamer’s hermeneutics. This is important not only for detecting changes in Cheng’s philosophical development, but also for modifying his hermeneutics along the lines of a living conversation, possibilities explored by Pfister in a sequel to the article submitted to this issue. Nevertheless, by raising the issue of how Gadamer’s turn to language for understanding the meaning of Being extends possibilities in Cheng’s thought, Pfister anticipates the article by Katarina Gajdosova. She returns to the roots of Chinese thought during the Warring States period and broadens the meaning of names in recently excavated texts. Contrary to the conventions about how to understand terms, she appeals to both Heidegger’s ontology and Cheng’s notion of receptivity and creativity to reinterpret naming in relation to cosmology. Along the same lines, insofar as the event of Being is lingual, Jay Goulding captures its emergent structure in an evolving community of scholars and scholarship. He recalls his philosophical journey toward Cheng’s philosophy that begins in conversations with Gadamer at McMaster University in Hamilton, leads to Heidegger and Asian thought, expands into turning points with teachers and colleagues from various backgrounds that by increments contributed to Goulding’s formulation of “Daoist phenomenology.” -/- Although differing traditions guide their inquiries and research, Cheng and Gadamer recall the wisdom of the past to ameliorate the fragmentation in contemporary life. This leads them to re-examine the origins of philosophy; historical roots and thus sources of creative re-interpretations East and West whose affinities are developed in contributions by Hyun Höchsmann and Friederike Assandri. Höchsmann assesses convergences and divergences in the origins of Chinese and Western philosophy (Confucius and Socrates, the Yijing and Pre-Socratics) that culminates in pairing Gadamer’s understanding of paideia in the context of Plato’s political cosmology in the Timaeus with moral and social cultivation in The Western Inscription. She delineates the limits of this comparison which in turn justifies introducing Vattimo’s notion of locality. Assandri’s comparative analysis moves between India and China, Buddhism and Tang Daoism. Based on Gadamer’s argument that writing detaches concepts from their cultural moorings, she defines and applies three levels of understanding in onto-generative hermeneutics to Buddhist terms that were assimilated into the Benji Jing and in so doing clarifies essential dimensions of Daoism. -/- Contributions by Stephen Palmquist and Nicholas Brasovan position Cheng in relation to Kant and Gadamer by way of Aristotle’s ethics respectively. On the one hand, Palmquist plots Cheng’s evolving criticism of Kant’s moral philosophy and draws on crucial dimensions of Gadamer’s hermeneutics to reposition that criticism in a constructive relation to Kant’s emphasis on the philosophical conditions of morality while also indicating how religious dimensions of his thought answer Cheng’s concerns for lived moral action. For Palmquist, Gadamer enables a constructive criticism of Cheng. On the other hand, Brasovan compares Cheng’s Yijing-based account of moral deliberation with Gadamer’s Aristotelian-based ethics and reasons that in contrast to Cheng, Gadamer’s hermeneutical consciousness is disengaged from practical knowledge. For Brasovan, Cheng is a constructive critic of Gadamer. Palmquist and Brasovan’s divergent angles on Gadamer and Cheng map onto a dialectic of contrast and complementarity that constitutes the inner logic of Cheng’s philosophy. In other words, Gadamer and Cheng ought to be read alongside one another for the sake of removing discrepancies and contradictions, which constitutes the organic structure of their thinking. -/- 3 Our Mode of Being in History Is Not Historical The conversations between Cheng and Gadamer in this issue of The Journal of Chinese Philosophy pivot on language, philosophy of history and ethics within a comparative framework of analysis, but also explore the grounds that make the comparisons possible. Those grounds are informed by Chinese cosmology, and function to wrest Gadamer from the shadow of Heideggerian facticity and reposition him within the range of Cheng’s ideas about our place in nature that is embedded in his question about how mind emerges from inorganic matter.8 -/- For Gadamer scholars of Heidegger, human finitude, our ownmost individuating death ensures that hermeneutics is always open to the other as other, always on the way toward understanding the meaning of Being. To arrest the process in a concept of “the Absolute” cannot but represent someone’s point of view, and thereby render hermeneutics indistinguishable from ideology. However, insofar as finitude is defined by them in terms of an onto-theological concept of immorality, finitude is a metaphysical concept consistent with epistemologies and confuse beings with the meaning of Being. As a result, the celebrated political value of hermeneutics to always be on the way toward an understanding of the meaning of Being admits subtle variations on the same worldview that are insufficiently self-critical. -/- Gadamer scholars of Heidegger are right. A transformation in ethos and opening to the meaning of Being depends on awareness of finitude. Yet this awareness does not yield openness to more of the same, i.e., discourse structurally incapable of coming to unity but instead, for both Gadamer and Cheng, openness to a distinctly different ontological dimension of reality. As Sandra Wawrytko and So-Seong Park indicate,9 this ontological dimension is prefigured in the experience of being-as-a-whole or the totality of all possible relations in both Chinese totemic shamanistic rituals,10 and Greek Dionysian festivals.11 Through these religious experiences human ethos and therefore consciousness is expanded and elevated from being centered on one’s ownmost concerns toward an affinity with all sentient beings from insects and plants to animals. The channel for this affinity is an auditory disposition and hence, the emotions, compassion, and feeling response. -/- The capacity for an auditory disposition, or as Gadamer calls it, listening consciousness to respond to the inter-relationality and therefore inherent balance of nature is developed through music, song and dance of the religious rituals and festivals. They facilitate the unity of mind with nature. This use of music, that transforms ordinary consciousness, explains Cheng’s emphasis on the receptivity of feeling response in comprehensive observation, and Gadamer’s emphasis on openness to the other in attunement. However, an auditory disposition characteristic of pre-literate oral cultures that reveals the “All” need not rely on religion. As theorists about the evolution of language have explained,12 modern languages preserve their pre-historical past in music or prosody. That is to say, the song and dance that revealed the totality of inter-related beings to an ethos of comprehensive observation and attunement toward beings in classical civilizations is retained in the back-and-forth movement or rhythm of the dialogue form. Our mode of being in history is a mode of being in nature – through the music of language. -/- While alerting the reader to the limits of a nominalist interpretation, Gadamer expresses the inner law of the nature as follows: “in perishing there is always becoming, and in becoming there is always perishing.”13 Considered in process, opposites generate and blend into each other. This law of nature applies to everything.14 Hence, in a manner comparable to Pfister’s concluding insights, onto-dialogical hermeneutics is not only open to discrete events of otherness but moreover, to the moving structure of reality expressed, as Gajdosova suggests, in the existential moment of naming. Considered as interplay of tension and resolution with a life of its own, the dialectic of a dialogue is self-similar to the way in which an organism grows (by instinct). There is, therefore, a sense in which the art of interpretation extends the human mind into the eternal cycles of nature such that we participate in the articulation of the inner telos/homeostasis toward which all beings strive and importantly for Gadamer scholars of Heidegger, within the material limits of energy to which our embodied minds are self-evidently subject. In mortality there is always immortality. (shrink)

Machine generated contents note: Part I. Introduction: 1. Personal epistemology in the classroom: a welcome and guide for the reader Florian C. Feucht and Lisa D. Bendixen; Part II. Frameworks and Conceptual Issues: 2. Manifestations of an epistemological belief system in pre-k to 12 classrooms Marlene Schommer-Aikins, Mary Bird, and Linda Bakken; 3. Epistemic climates in elementary classrooms Florian C. Feucht; 4. The integrative model of personal epistemology development: theoretical underpinnings and implications for education Deanna C. Rule and Lisa D. (...) Bendixen; 5. An epistemic framework for scientific reasoning in informal contexts Fang-Ying Yang and Chin-Chung Tsai; Appendices; 6. Who knows what and who can we believe? Epistemological beliefs are beliefs about knowledge (mostly) to be attained from others Rainer Bromme, Dorothe Kienhues, and Torsten Porsch; Part III. Students' Personal Epistemology, its Development, and Relation to Learning: 7. Stalking young persons' changing beliefs about belief Michael J. Chandler and Travis Proulx; 8. Epistemological development in very young knowers Leah K. Wildenger, Barbara K. Hofer, and Jean E. Burr; 9. Beliefs about knowledge and revision of knowledge: on the importance of epistemic beliefs for intentional conceptual change in elementary and middle school students Lucia Mason; 10. The reflexive relation between students' mathematics-related beliefs and the mathematics classroom culture Erik De Corte, Peter Op 't Eynde, Fien Depaepe, and Lieven Verschaffel; 11. Examining the influence of epistemic beliefs and goal orientations on the academic performance of adolescent students enrolled in high-poverty, high-minority schools P. Karen Murphy, Michelle M. Buehl, Jill A. Zeruth, Maeghan N. Edwards, Joyce F. Long, and Shinichi Monoi; 12. Using cognitive interviewing to explore elementary and secondary school students' epistemic and ontological cognition Jeffrey A. Greene, Judith Torney-Purta, Roger Azevedo, and Jane Robertson; Part IV. Teachers' Personal Epistemology and its Impact on Classroom Teaching: 13. Epistemological resources and framing: a cognitive framework for helping teachers interpret and respond to their students' epistemologies Andrew Elby and David Hammer; 14. The effects of teachers' beliefs on elementary students' beliefs, motivation, and achievement in mathematics Krista R. Muis and Michael J. Foy; Appendices; 15. Teachers' articulation of beliefs about teaching knowledge: conceptualizing a belief framework Helenrose Fives and Michelle M. Buehl; Appendices; 16. Beyond epistemology: assessing teachers' epistemological and ontological world views Lori Olafson and Gregory Schraw; Part V. Conclusion: 17. Personal epistemology in the classroom: what does research and theory tell us and where do we need to go next? Lisa D. Bendixen and Florian C. Feucht. (shrink)

Ben shu shi cai yuan pei xian sheng guan yu gong min dao de xiu yang fang mian de dai biao zuo, Zhu yao shou lu ta zui wei zhong yao de dao de si xiang dai biao zuo pinzhong xue xiu shen jiao ke shu hehua gong xue xiao jiang yi, Bing shou lu cai yuan pei qi ta you guan dao de xiu yang de ling san wen zhang, Chong fen ti xian le cai yuan pei xian (...) sheng dui yu xian dai zhong guo ren ying ju you de dao de su yang de zong ti gou xiang. (shrink)

Ben shu dui Luling Wang xue de yan jiu, zhu yao cong yi xia liang fang mian zhan kai: shou xian, zhong dian jie shao le ti chu Luling Wang xue de li lun yi ju he Luling Wang xue fa zhan de ge ge jie duan de jie ding, te dian ji qi zhu yao de dai biao ren wu. Qi ci, ju ti lun shu le Luling Wang xue fa zhan de ge ge jie duan de zui (...) zhu yao dai biao ren wu de zhi xue li lu, xin xue si xiang, jing xue te dian. Tong guo dui Luling Wang xue zong ti shang de yan jiu, gai kuo he zheng li yi ji dui ge ge fa zhan jie duan zhu yao de dai biao ren wu Wang xue si xiang de bu tong shi jiao de tan tao chan fa, cong zong ti shang rang shi ren jiao wei xi tong de liao jie Luling Wang xue de gai mao ji qi cao chuang, fa zhan, ding sheng ji shi wei de li shi guo cheng he zhong yao dai biao ren wu de Wang xue si xiang. Tong shi, zai qian mian yan jiu de ji chu shang, dui Luling Wang xue zai Jiang you Wang xue nai zhi Yangming hou xue fa zhan guo cheng zhong de zhong yao di wei yi ji dui zhong wan Ming ru xue si xiang fa zhan de ying xiang zuo le zong jie. (shrink)

Ben shu yi dong zhong shu zi ran guan wei shi jiao,Chan shu le dong zhong shu de"tian ren gan ying"lun,"wu lei lei bi"he"xun ming de li"de fang fa lun,Yi tian wei yuan ben de yu zhou lun,"bian er you chang"de bian zheng tian dao guan,Yi ji dong zhong shu you guan yuan qi,Yin yang,Wu xing de zi ran ke xue si xiang,Zai zong ti shang ken ding le dong zhong shu zai jie shi he ren shi zi (...) ran gui lü shang de jin bu xing,Ken ding le dong zhong shu dui zhong guo gu dai zi ran ke xue de gong xian,Bing pi ping le yi wang dui dong zhong shu bu gong zheng di ping pan.Ben shu tong shi ye zhi chu le dong zhong shu de mou xie si xiang dui hou shi de fu mian ying xiang. (shrink)

v. 1. Lun li xue yuan li juan -- v. 2. Zhongguo lun li si xiang shi juan -- v. 3. Makesi zhu yi lun li si xiang shi juan -- v. 4. Dong fang lun li si xiang shi juan -- v. 5. Xi fang lun li si xiang shi juan -- v. 6. Xian dai xi fang lun li xue juan -- v. 7. Zhi ye lun li xue juan -- v. 8 Ying yong (...) lun li xue juan -- v. 9. Hun yin jia ting lun li xue juan -- v. 10. De yu lun li xue juan -- v. 11. Zong jiao lun li xue juan. (shrink)

1. Xin yi shu chuang zuo lun, Xin yi shu lun ji -- 2. Mian xiang sheng huo, Lun yi shu de ji qiao -- 3. Yi yi dang shi -- 4. Xi wen le jian -- 5. Ge er bu ge -- 6. Lun Feng jie -- 7. Kai xin yue shi -- 8. Bu dao ding dian, Shen mei de min gan -- 9. Zai zai tan suo -- 10. Liao ran yu xin -- 11. Shen mei tan (...) -- 12. Si zeng xiang shi, Yi shen er ren -- 13. Shen mei xin tai -- 14. Hui jian zi ji -- 15. Diao su diao su -- 16. "Fu huo" de fu huo -- 17. Dong fang ji bai -- 18. Shen yu wu you -- 19. Tu na ying hua -- 20. Qu yu wu xie -- 21. Shu xin, ti ci xuan -- 22. Duan jian can pian. (shrink)

Chengbing WangShanxi University, Taiyuan, ChinaMichael A. PetersBeijing Normal University, Beijing, ChinaContemporary Chinese Marxism is not only an important theory in the humanities and social sc...

Background Performance evaluation is vital for IRB operations. As the number of IRBs and their responsibilities in reviewing and supervising clinical research grow in China, there is a significant need to evaluate their performances. To date, little research has examined IRB performance within China. The aim of this study was to ascertain the perspectives and experiences of IRB employees and researchers to understand the current status of IRBs; compare collected results with those of other countries; and identify shortcomings to improve (...) IRB performance. Methods This study was conducted in China from October 2020 to September 2021, using an online survey with the IRB-researcher assessment tool-Chinese version. Results 757 respondents were included in the analysis and classified into IRB employees, researchers, or those who are both IRB employees and researchers. Overall, the score for an ideal IRB was significantly higher than that of an actual IRB. Compared to the US National Validation study, Chinese participants and American participants both agree and differ in their perspectives on the most and least important ideal items. Conclusion This investigation provides a benchmark of the perceived performance of actual IRBs in China. IRBs in China can be precisely adjusted by targeting identified areas of weakness to improve their performances. (shrink)

Ben shu yi dao de chuan cheng wei shi jiao,cong yan hui zhi le yu xian, zi gong zhi zhi yu yan, zi lu zhi zhi yu zheng, zi xia zhi xue yu ren si ge fang mian, lun shu zhu xi dui kong zi men ren yan xing de quan shi,cong er jie shi zhu xi dui "Lun yu" zhe yi jing dian suo fan ying de sheng huo shi jie de li jie ji qi he si (...) kao fang shi......shi dui chuan tong zhu xi yan jiu nai zhi song ming li xue yan jiu de yi ge zhong yao bu chong. (shrink)

Ben shu yi si xiang jiao liu wei he xin yi ti, Li zu yu dong ya wen hua chuan bo de xue shu fan chou, Tan tao zhu shun shui yu zhong ri wen hua, Si xiang, Zheng zhi, Xue shu deng fang mian suo qi de ying xiang yu zuo yong.

Bank competition promotes enterprises to obtain credit funds through market mechanisms, and a combination of industry and finance has an important influence on establishing bank-enterprise relationship. Based on data of 2,245 manufacturing enterprises and branches of commercial banks in China from 2007 to 2019, this research establishes a moderated mediation model to verify whether CIF has a moderating effect on bank competition on enterprise innovation. The results are as follows. First, bank competition can both directly and indirectly promote enterprise innovation (...) by alleviating financing constraints. Second, CIF has no moderating effect on the direct effect of bank competition on enterprise innovation but has a negative moderating effect on the first half of mediating effect. (shrink)

Online education has advantages during COVID-19, but it also has problems related to hardware support and user experience. Focusing on teaching quality by discipline is an effective way to improve teaching quality in universities. To investigate the online education experience from the perspective of different academic disciplines, we evaluated 251,929 student questionnaires and 13,695 teacher questionnaires from 334 universities in China. The main finding was a difference in teaching preparation, experience, feedback, and improvement processes by disciplines. Teachers and students had (...) obvious disciplinary differences in preparation, school support, and teaching constraints. However, disciplinary differences were minor for pedagogical issues such as participation, assignments, and grading, as well as for evaluation of platform technical support and views on the continuation of online learning. The research results analyzed the teaching psychology of teachers and students in different disciplines during the pandemic. Therefore, it explained the impact and role of discipline differences on students’ learning psychology during COVID-19. This research will benefit educators, researchers, and policy makers to help them with the improvement of online education. (shrink)

Evidence suggests that English speakers use pronouns when referring to the grammatical subject and predictable thematic role. We tested how grammatical role and thematic role predictability affect different types of referential forms, namely, overt pronouns and null pronouns in Mandarin Chinese. We found that both overt and null pronouns were sensitive to grammatical role. However, we did not find any evidence that overt and null pronouns were sensitive to thematic role predictability. Although null pronouns were influenced by grammatical role, the (...) rate of null pronouns for subject reference was very low compared to that of overt pronouns. Given the frequent occurrence of null pronouns in Mandarin, our results suggest that the use of null pronouns may not be explained by a simple grammatical role mechanism. (shrink)

The ideas of fixed points (Kripke in Recent essays on truth and the liar paradox. Clarendon Press, London, pp 53–81, 1975; Martin and Woodruff in Recent essays on truth and the liar paradox. Clarendon Press, London, pp 47–51, 1984) and revision sequences (Gupta and Belnap in The revision theory of truth. MIT, London, 1993; Gupta in The Blackwell guide to philosophical logic. Blackwell, London, pp 90–114, 2001) have been exploited to provide solutions to the semantic paradox and have achieved admirable (...) success. This happy situation naturally encourages one to look for other philosophical areas of their further applications where paradoxical results seem to follow from intuitively acceptable principles. In this paper, I propose to extend the use of these ideas to give two new treatments of abstract objects. Sections 1 and 2 below check several abstractionist theories and their main defects. Section 3 shows how the two ideas can be applied to generate consistent theories of abstract objects without any ad hoc restriction on any principle. (shrink)

This paper explores expatriates’ ethical evaluations of and responses to guanxi in China through the lens of integrative social contracts theory. We conducted in-depth interviews with 14 expatriate managers who had spent, on average, 6.5 years working and living in China. Based on the content analysis of these interviews, we identified two different uses of guanxi: defensive and competitive. In general, the respondents found defensive guanxi moral in the Chinese context, while they considered competitive guanxi immoral. Based on our findings, (...) we identified fair competition as the substantive hypernorm that governed most respondents’ ethical evaluations of guanxi. The study has implications for all scholars who seek to utilize integrative social contracts theory to study the relationship between informal networks and corruption in developing countries. (shrink)