Mobile payment has emerged as a popular payment method in many countries. While much research has focused on the antecedents of mobile payment adoption, limited research has investigated the consequences of mobile payment usage relating to how it would influence consumer behaviors. Here, we propose that mobile payment not just reduces the “pain of paying,” a traditional view explaining why cashless payment stimulates spending, but it also evokes the “pleasure of paying,” raising from the enhanced processing fluency in completing transactions. (...) We tested this new conceptualization of “pleasure of paying” using EEG, complementing other behavioral measures. In two studies, we found that mobile payment effectively enhanced purchase likelihood and such an enhancement is generalizable to both hedonic and utilitarian products. By employing EEG measures, we provided the first neural evidence of “pleasure of paying” in addition to the signal of “pain of paying.” Critically, we demonstrated that the “pleasure of paying” is a distinctive psychological mechanism that is induced by mobile payment usage and that the “pleasure of paying” joins the “pain of paying” to mediate the increased purchase intention. We discuss the contributions and implications of these results to the ongoing evolution of cashless payment societies. (shrink)

Fourteen subjects were tape‐recorded while they undertook to find a law to summarize numerical data they were given. The source of the data was not identified, nor were the variables labeled semantically. Unknown to the subjects, the data were measurements of the distances of the planets from the sun and the periods of their revolutions about it—equivalent to the data used by Johannes Kepler to discover his third law of planetary motion.Four of the 14 subjects discovered the same law as (...) Kepler did (the period varies as the 3/2 power of the distance), and a fifth came very close to the answer. The subiects' protocols provide a detailed picture of the problem‐solving searches they engaged in, which were mainly, but not exclusively, in the space of possible functions for fitting the data, and provide explanations as to why some succeeded and the others failed.The search heuristics used by the subjects are similar to those embodied in the BACON program, computer simulation of certain scientific discovery processes. The experiment demonstrates the feasibility of examining some of the processes of scientific discovery by recreating, in the laboratory, discovery situations of substantial historical relevance. It demonstrates also, that under conditions rather similar to those of the original discoverer, a law can be rediscovered by persons of ordinary intelligence (i.e., the intelligence needed for academic success in a good university). The data for the successful subjects reveal no “creative” processes in this kind of a discovery situation different from those that are regularly observed in all kinds of problem‐solving settings. (shrink)

Evidences are important proofs to support judicial trials. Automatically extracting evidences from judgement documents can be used to assess the trial quality and support “Intelligent Court”. Current evidence extraction is primarily depended on sequence labelling models. Despite their success, they can only assign a label to a token, which is difficult to recognize nested evidence entities in judgment documents, where a token may belong to several evidences at the same time. In this paper, we present a novel evidence extraction architecture (...) called ATT-MRC, in which extracting evidence entities is formalized as a question answer problem, where all evidence spans are screened out as possible correct answers. Furthermore, to address the data imbalance problem in the judgement documents, we revised the loss function and combined it with a data enhancement technique. Experimental results demonstrate that our model has better performance than related works in evidence extraction. (shrink)

This chapter contains section titled: Decent Peoples The Idea of Toleration The Cosmopolitan Critique Intervention and Cosmopolitanism Acknowledgments Notes.

是東漢哲學家、思想家桓譚的主要論着，但早己亡佚。今存之輯本有《指海》內佚名氏輯本、清孫馮翼輯本、清嚴可均輯本、黃以周輯本，及近人朱謙之輯本，但均有不足。有鑒於此，吳則虞先生於1962年着有新輯本，收錄 二百餘條，以類相從，分為八卷，並添加附編，匯涵桓譚佚文、存疑、訂訛之文；記載桓譚事跡、著述、評論之文。 桓譚，后漢時人，官至給事中。博學多識，破讖緯迷妄，去虛妄偽飾，先於王充、張衡，具有唯物啟蒙學者之學識，是漢時哲學思想家。《新諭》是桓譚主要論着，但早已亡佚。據歷史記載，明有二卷本，清有孫之騌輯本，皆不 傳。另有《指海》內佚名氏輯本、清孫馮翼輯本、清嚴可均輯本、黃以周輯本及近人朱謙之輯本。從今日的學術、校勘、編排諸方面來看，諸本均有不足：或短椾零篇，漫無倫紀；或望文歸屬，強系篇名；或條目重復，內容雜陳 迭見；或引用刻本，多有遺漏；或雖沿用十七卷篇目之名稱，但其條目已不能再顯現原書各篇的思想內容。有鑒於此，吳則虞先生於一九六二年着有新輯本，收錄二百余條，以類相從，分為八卷，並添加附編，匯涵桓譚佚文、存 疑、訂訛之文；記載桓譚事跡、著述、評論之文；最后殿以輯校引用書目及版本之詳目，以便於讀者查閱與研究。此書成為目前桓譚《新論》集大成之著作。.

IntroductionThe various special concerns and commitments that individuals ordinarily have, for example towards family members, friends, and possibly compatriots, present an interesting challenge for justice. Justice, after all, is said to be blind and imposes demands on persons that ought to be impartial, at least in some respects, to personal ties and relationships. Yet individual special concerns are obviously of moral importance and are deeply valued by participants in these relationships. Thus any conception of justice to be plausible has to (...) be able to accommodate to some extent the various types of valuable and valued special concern characteristic of ordinary social life. In particular, it is important to see how the impartial demands of justice can be maintained while accommodating special concern. (shrink)

Traditional research on emotion-face processing has primarily focused on the expression of basic emotions using adult emotional face stimuli. Stimulus sets featuring child faces or emotions other than basic emotions are rare. The current study describes the acquisition and evaluation of the Qingdao Preschooler Facial Expression set, a facial stimulus set with images featuring 54 Chinese preschoolers’ emotion expressions. The set includes 712 standardized color photographs of six basic emotions, five discrete positive emotions, and a neutral expression. The validity of (...) the pictures was examined based on 43 adult raters’ online evaluation, including agreement between designated emotions and raters’ labels, as well as intensity and representativeness scores. Overall, these data should contribute to the developmental and cross-cultural research on children’s emotion expressions and provide insights for future research on positive emotions. (shrink)

Augmented reality-based brain–computer interface (AR–BCI) has a low signal-to-noise ratio (SNR) and high real-time requirements. Classical machine learning algorithms that improve the recognition accuracy through multiple averaging significantly affect the information transfer rate (ITR) of the AR–SSVEP system. In this study, a fast recognition method based on a separable convolutional neural network (SepCNN) was developed for an AR-based P300 component (AR–P300). SepCNN achieved single extraction of AR–P300 features and improved the recognition speed. A nine-target AR–P300 single-stimulus paradigm was designed to (...) be administered with AR holographic glasses to verify the effectiveness of SepCNN. Compared with four classical algorithms, SepCNN significantly improved the average target recognition accuracy (81.1%) and information transmission rate (57.90 bits/min) of AR–P300 single extraction. SepCNN with single extraction also attained better results than classical algorithms with multiple averaging. (shrink)

近年來關於賽伯格與後人類主義的論述在西方世界方興未艾，論者紛紛從科學、醫學、宗教、哲學、倫理學、社會學、文學與文化研究等各個不同面向思考人們正在經歷的後人類世界。但對一般中文讀者而言，這兩個新詞彙所指 涉的意義仍相當模糊。本書收錄了國內外關於賽伯格與後人類主義的重要論文，嘗試探討人與科技、身體與環境、精神與物質兩者界線逐漸消弭的後人類社會裡的危機與轉機。本書討論之內容相當廣泛，除了探討大眾文化所透露 出的哲學內涵，也從生態文學談到科幻小說，本身即為一部賽伯格文本，不但充斥著許多有意思的矛盾或裂縫，也跨越了各個不同的學門界線，多元豐富的內容相信能夠給予中文讀者提供一個從文學、文化研究角度思索賽伯格與 後人類的獨特視野。.

Most people would not associate Confucian philosophy with contemporary education. After all, the former is an ancient Chinese tradition and the latter is a modern phenomenon. But this book shows otherwise, by explaining how millennia-old Confucian ideas and practices can inform, inspire and improve teaching and learning today. Drawing upon major Confucian texts such as the Analects and Mencius, as well as influential thinkers such as Confucius, Zhu Xi and Empress Xu, the various chapters address current educational issues and challenges (...) such as the following: How can humanity resolve the climate emergency? What (more) should schools do to promote education for girls? Is there more to lifelong learning than just skills upgrading? Is teacher-centred education really bad? What is missing in the existing frameworks on 21st century competencies? What new initiatives are needed to champion sustainable development? Confucian Philosophy for Contemporary Education answers the above questions and more by presenting a Confucian model of education. The author describes a Confucian school where Dao - a shared vision of human excellence - is realised through an inclusive, mindful, learning-centred and ultimately humanising form of education. This book is a useful resource for academic researchers, educators, students and general readers on Confucian philosophy and its continual relevance for present-day education. (shrink)

Intellectual biography -- Confucius' life, personality and influence -- Critical exposition of Confucius' educational thought -- The concept of li -- The concepts of dao and he -- The concept of ren -- The concept of junzi -- The concepts of xue, wen and si -- The relevance of Confucius' work today -- Confucius and 21st century education -- Conclusion.

In two recent papers, Mr Robert Young maintains that all attempts by philosophers to bolster the-violation-of-law concept of miracles are bound to fail and propounds what he claims to be a novel non-reductivist concept of miracles which avoids the conceptual difficulties of the violation-model. His view of miracles is of god being ‘an active agent-factor in the set of factors which actually was causally operative’ [p. 123] in an event dubbed a miracle. God is put in among ‘the plurality of (...) causes’ [p. 122, S p. 33] that could determine the event, but if he acts in a miracle, then ‘his presence…alters the outcome from what it would have been if, contrary to fact , he had not been present’ [p. 122]. Young claims that his concept ‘is neither a violation of … laws nor is it a coincidental occurrence religiously interpreted’ [p. 122, S p. 33], and so it avoids the difficulties, which he thinks are faced by the violation-model, of having an intelligible notion of an occurrence of the physically impossible, and also the reductivism inherent in taking mere coincidences as miracles. He also suggests a procedure of settling the epistemological issue regarding particular alleged miracles, an inquiry he thinks he has made possible by having first given a sense to miracles. [p. 126]. (shrink)

This paper explores the ethical and conceptual implications of the findings from an empirical study (reported elsewhere) of decision-making capacity in anorexia nervosa. In the study, ten female patients aged thirteen to twenty-one years with a diagnosis of anorexia nervosa, and eight sets of parents, took part in semistructured interviews. The purpose of the interviews was to identify aspects of thinking that might be relevant to the issue of competence to refuse treatment. All the patient-participants were also tested using the (...) MacArthur Competence Assessment Tool—Treatment test of competence. This is a formalized, structured, interviewer-administered test of competence, which is a widely accepted clinical tool for determining capacity. The young women also completed five brief, self-administered questionnaires to assess their levels of psychopathology. The issues identified from the interviews are described under two headings: difficulties with thought processing and changes in values. The results suggest that competence to refuse treatment may be compromised in people with anorexia nervosa in ways that are not captured by traditional legal approaches. (shrink)

What is social entrepreneurship? In, particular, what’s so social about it? Understanding what social entrepreneurship is enables researchers to study the phenomenon and policy-makers to design measures to encourage it. However, such an understanding is lacking partly because there is no universally accepted definition of entrepreneurship as yet. In this paper, we suggest a definition of social entrepreneurship that intuitively accords with what is generally accepted as entrepreneurship and that captures the way in which entrepreneurship may be altruistic. Based on (...) this we provide a taxonomy of social entrepreneurship and identify a number of real cases from Asia illustrating the different forms it could take. (shrink)

I argue that an account of national responsibility, as both collective and inheritable, that allows for making sense of holding nations responsible as an entity for past international injustices and to make reparations for these injustices is not at odds with the demands of global egalitarianism. A global distributive commitment does not deny this account of national responsibility; to the contrary, we can properly appreciate the scope of national responsibility only in light of what global justice truly demands. Thus while (...) I agree with David Miller that we can hold nations accountable for past international injustices, I do not agree with Miller that this is in tension with global egalitarianism. (shrink)

On what we may call the institutional approach to justice, the most important duty of justice that individuals have is the duty to establish just institutions when they are absent. How should we understand this institutional duty in relation to more personal moral actions, such as taking direct personal action to mitigate institutional failures? Is this institutional duty a necessary responsibility of justice? Is it sufficient? I will discuss this question in the context of climate change: what responsibilities of justice (...) do individual actors have when their state is not complying with an ideal of just emissions? Do they have the duty to do what they reasonably can to reduce their personal direct emissions, perhaps even picking up the slack of non-compliers? Or is their duty of justice primarily that of doing their part to establish a just regulatory framework? I will examine some options of personal responsibility in response to climate change and argue that the most important duty is that of working to bring about better institutions. Taking direct personal action can be helpful, but not when they distract us from working towards institutional reform. (shrink)

Liberal nationalism is a boundary‐making project, and a feature of this boundary‐making enterprise is the belief that the compatriots have a certain priority over strangers. For this reason it is often thought that liberal nationalism cannot be compatible with the demands of global egalitarianism. In this essay, I examine the sense in which liberal nationalism privileges compatriots, and I argue that, properly understood, the idea of partiality for compatriots in the context of liberal nationalism is not at odds with global (...) equal concern for all persons. In particular, I argue that the three central goals and aspirations of liberal nationalism—promoting individual autonomy and cultural identity, the realization of deliberative democracy, and the aspiration for social justice within the state—do not entail or require a form of compatriot partiality that is inconsistent with the demands of global egalitarian justice. (shrink)

This article engages the views of PRC Confucian scholars who responded to the United States Supreme Court Justice Anthony Kennedy's citing of Confucius in his majority opinion on same-sex marriage in 2015. It questions their separation of tolerance for homosexuality from legalization of same-sex marriage and argue that tolerance is not enough. The arguments in the mainland Confucian discourse about same-sex marriage highlights the historical and persistent entanglement of Confucianism with patriarchy. Instead of reviving traditional patriarchal society, further entrenching and (...) increasing gender inequality, contemporary Confucianism could shape its own unique modern society that aspires to (and hopefully one day achieving) gender equality together with sexual inclusivity by deconstructing the patriarchal Confucian family and reconstructing a different Confucian family ideal. Accepting same-sex marriage would lend weight to the latter, and there are Confucian reasons for legalizing same-sex marriage and recognizing its ethical value. (shrink)

I outline what I call a relational account of toleration. This relational account helps explain the apparent paradox of toleration in that it involves two competing moral stances, of acceptance and disapproval, towards the tolerated. It also helps clarify the way toleration is a normative ideal, and not a position one is forced into out of the practical need to accommodate or accept. Specifically, toleration is recommended out of respect for that which the tolerant agent also disapproves of. This combination (...) of respect entangled with disapproval results from two different evaluative perspectives of the tolerant agent. The relational account explains how an agent can hold these competing evaluative perspectives. I also discuss the proper scope of state toleration under this relational account. (shrink)