Production and comprehension have long been viewed as inseparable components of language. The study of vision, by contrast, has centered almost exclusively on comprehension. Here we investigate drawing—the most basic form of visual production. How do we convey concepts in visual form, and how does refining this skill, in turn, affect recognition? We developed an online platform for collecting large amounts of drawing and recognition data, and applied a deep convolutional neural network model of visual cortex trained only on natural (...) images to explore the hypothesis that drawing recruits the same abstract feature representations that support natural visual object recognition. Consistent with this hypothesis, higher layers of this model captured the abstract features of both drawings and natural images most important for recognition, and people learning to produce more recognizable drawings of objects exhibited enhanced recognition of those objects. These findings could explain why drawing is so effective for communicating visual concepts, they suggest novel approaches for evaluating and refining conceptual knowledge, and they highlight the potential of deep networks for understanding human learning. (shrink)

In recent years, knowledge management has been utilized as an essential strategy to foster the creation of organizational intellectual capital. Organizational intellectual capital can be derived both individually and collectively in the process to create, store, share, acquire, and apply personal and organizational knowledge. However, some organizations only focus on the development of public good, despite the concerns arising from individuals' self-interest or possible risks. The different concern of individual and collective perspectives toward knowledge management inevitably leads to ethical conflicts (...) and ethical culture in the organization (Jarvenpaa et al., J Manage Inf Syst 14(4): 29-64, 1998; Ruppel and Harrington, IEEE Trans Prof Commun 44(l): 37-52, 2000). The purpose of this study is to examine the ethical climate within the organization and its possible influence on members' evaluation, satisfaction, engagement, and job performance with respect to knowledge management practice. The research results reveal that several types of organizational ethical climate coexist in the organization and have different degrees of influence on employees' attitude as well as participation in knowledge management activities. In this article, we argue the importance of organizational ethical climate and highlight the implications of such a climate for facilitating knowledge management. (shrink)

The graph tong同and its associated concepts, such as da-tong (Great tong大同) and xuan-tong (mystic or dark tong玄同), have played important roles in the development of Chinese philosophy. Yet tong has received scant attention from either western or eastern scholarships. This paper is a first attempt to remedy such regret. Unlike usual understandings of tong as sameness or unity, this paper presents a nuanced account from early China, that is, ‘difference to one,’ a definition from the Mozi墨子. This definition can be (...) supported from etymological, textual, and lexical evidence. ‘Difference to one’ should not be solely attributed to a Mohist understanding; it in fact represents a common understanding of tong across philosophical streams in early China. This nuanced account provides new insights into the concept of tong in early philosophical texts, and furthermore breaks solid grounds for further studies of tong and its associated concepts. (shrink)

Healthcare systems in Singapore, Hong Kong, and mainland China are strikingly distinct from those in the West. Economically speaking, each of the aforementioned Eastern systems relies in great measure on private expenditures supplemented by savings accounts. Western nations, on the other hand, typically exhibit government funding and wariness about healthcare savings accounts. This essay argues that these and other differences between Pacific Rim healthcare systems and Western systems should be assessed in light of background Confucian commitments operating in the former. (...) In the Confucian context, bioethics and healthcare policy have a unique content, texture, and set of implications that often affront Western assumptions about the appropriate individual autonomy of patients and the appropriate character of social safety nets for healthcare. (shrink)

Ecological consciousness in traditional Chinese culture is a very important thought resource in the process of constructing ‘a postmodern worldview’.

Ecological consciousness in traditional Chinese culture is a very important thought resource in the process of constructing ‘a postmodern worldview’.

As a non-dualistic but holistic and harmonious way of thinking, Chinese Yin-Yang Thinking can make great contributions to the contemporary dialogue between science and religion, especially in its emphasis on interdependence, mutual complementarity, and mutual transformation. It can help us understand the complex and multifaceted relationship between science and religion, and provides a middle way to move beyond the impasse between scientism and religious fundamentalism. This paper explores the following three contributions that Yin-Yang Thinking can make to the contemporary dialogue (...) between science and religion: 1. Yin-Yang Thinking can help deconstruct the dichotomy between science and religion by showing the interpenetration between them; 2. Yin-Yang Thinking can help promote synergy between science and religion by showing how they can complement and learn from each other; 3. Yin-Yang Thinking can help establish a partnership between science and religion in order to create an ecological civilization. The paper also explores the question of why such a valuable philosophical concept has been suppressed in China for almost a century. (shrink)

The Second Enlightenment is a deep reflection and an immanent transcendence of the first Enlightenment (17th and 18th centuries). Although the great achievements of the first Enlightenment cannot be denied, its limits are increasingly being exposed. Among the many limitations of the Enlightenment, the suppression of beauty in general and natural beauty in particular is one of its main drawbacks, caused by its blind worship of reason and the domination of a modern mechanistic worldview. The suppression of beauty and natural (...) beauty has produced destructive consequences which are responsible for the ecological, social, and spiritual crisis facing us today. In order to prevent ecological catastrophes and create an ecological civilization, a second Enlightenment whose core concept is beauty is needed. The Second Enlightenment challenges us to rethink the value and importance of beauty and natural beauty, and regards beauty as the aim of the universe, as well as of ecological civilization. In this sense, the Second Enlightenment can be seen as an aesthetic Enlightenment which not only helps us to resist consumerism, guard spiritual dignity, nurture our souls, find a sense of belonging, and lead a poetic life, but also helps Chinese society to overcome a defiant attitude toward rural civilization and farmers, and eventually to remove the Great Wall between city and country. (shrink)

As the representative of Chinese classical works, the Analects represents a source of difficulty in both understanding and interpretation of Confucian philosophy. Confucian philosophy as a philosophy of creativity and otherness is closely related with the social and cultural values in society. Therefore, the study of Confucian philosophy in the Analects cannot be separated from the descriptive study of the effects of any and all aspects of society, including cultural norms, expectations, contexts, language use, and the effects of language use (...) on society. This article attempts to explore how the meaning of Confucian philosophy in the Analects is interpreted and accepted by Western readers through complex social semiotic interactions. The article focuses on the interpretation of Confucian philosophy as a reflection of cultural assumptions, values and prohibitions, and the manipulation of the social semiotic resources in the process of understanding, translation, and acceptance of Confucian philosophy in the Analects through a discussion of its original text, different versions and the reasons behind the social semiotic activities. The article concludes with a consideration of significant social semiotic interactions that influence the translator’s interpretation and reader’s acceptance of Confucian philosophy so as to facilitate intercultural understanding. (shrink)

Xuantong 玄同 (tentatively translated as dark oneness) is a unique Daoist idea that represents an ideally mental and physical state as a result of cultivation. However, owing to limited context in the Laozi, there is no consensus on the interpretation of xuantong. Contemporary studies have also neglected xuantong’s evolution in early texts and assumed a homogeneous understanding, and hence, failed to provide a nuanced account. In this article, I investigate how xuantong evolves from the Guodian Laozi to the Huainanzi and (...) Wenzi. I argue that although xuantong may originate from the Laozi, it is in the Wenzi that a coherent theory of xuantong is accomplished. This theory advocates an orderly process of cultivation that covers internal mental states, external acts, and integration with the whole universe. The cultivation would eventually lead people to adopt an undifferentiated perspective on, and reach oneness with, all things in the universe. (shrink)

Parental participation has gained significant attention in environmental psychology, which has revealed a need for an instrument that can measure parental participation with children regarding environmental issues. The present study met this need by validating the parental participation in the environment scale. This process began with 45 Chinese parents participating in an individual interview and group discussions, which helped generate a list of eighteen parent-child environmental activities. The activities were then modified and validated in the current study with a diverse (...) group of 969 parents recruited from six major Chinese cities. Both score structure evidence and generalizability evidence were obtained within this sample, and psychometric tests suggested a single factor construct with nine items. Once the PPE scale was revised, it showed measurement invariance across the parent who responded to the items, across the child’s primary caregiver, across the family’s living region, as well as across the family’s income group. Finally, evidence based on relations to other variables showed a relationship among parents’ PPE, pro-environmental behavior, and connectedness with nature. As a result, the study provided a novel measure to assess pro-environmental socialization via parental participation. (shrink)

Any counterfactual with a true antecedent and a true consequent is invariably predicted to be true by the standard Stalnaker–Lewis semantics. But many such true–true counterfactuals appear false to ordinary speakers, which is considered by many authors as evidence that the standard semantics should be revised. However, Walters and Williams prove that allowing true–true counterfactuals to be false would unacceptably invalidate some very plausible logical principles. The objective of this paper is to provide a pragmatic account of seemingly false true–true (...) counterfactuals, which explains why such counterfactuals seem false to ordinary speakers while being true semantically. In particular, a pluralistic pragmatic account is pursued: I argue that some true–trues seem false because they conversationally implicate some falsehood, and some others seem false because the focus (intonation stress) involved in them invokes some pragmatic re‐interpretation that affects speakers' truth‐value judgments. (shrink)

The ‘Wu xing’ belongs to Guodian bamboo slips texts, which were buried around 300 BCE and excavated in 1993. Its relation with Mengzi is widely investigated. Yet how it is philosophically related to Xunzi receives little attention. In this article, I illustrate a neglected relation between ‘Wu xing’ and Xunzi, by elucidating how shan 善 (goodness) is first raised in ‘Wu xing’ and developed by Xunzi into a concrete idea. Both ‘Wu xing’ and Xunzi propose that shan exists in action, (...) which boils down to the harmonious unity of the mind and body, and to secure the ideal relation between the mind and body requires constant learning and practicing, particularly, of rituals. Learning and practicing not only lead one to realize shan, but eventually to become a consummate practitioner of rituals, to use Xunzi’s words, to become a sage. (shrink)

The purpose of this study was to examine the moderating effects of goal orientations and self-efficacy between competitive cognitive anxiety and motor performance under conditions featuring different levels of ego-threat. Eighty-one collegiate-level basketball players completed Sport Competitive Anxiety Test, Ego Orientation in Sport Questionnaire, and General Self-Efficacy Scale prior to the experiment. Athletes participated in two sessions of free-throw tasks. After the first session, which was under a control condition, participants performed in a free-throw competitive session while being provided opponents’ (...) scores that induced different levels of competitive cognitive anxiety. Performance is defined as the accuracy in two free-throw sessions. A hierarchical multiple regression showed that high level of task-orientation and low level of ego-orientation can buffer the impairment of competitive cognitive anxiety on motor performance. The relationship between competitive cognitive anxiety and motor performance did not vary with self-efficacy. An a repeated-measured analysis of covariance after cluster analysis revealed that a high-task/low-ego profile benefited athletes the most regarding the impairment of competitive cognitive anxiety. Together, ego- and task-orientations and “goal profile” moderate the relationship between competitive cognitive anxiety and motor performance; however, self-efficacy may not serve as a moderator variable in between. (shrink)

Xuantong 玄同 (tentatively translated as dark oneness) is a unique Daoist idea that represents an ideally mental and physical state as a result of cultivation. However, owing to limited context in the Laozi, there is no consensus on the interpretation of xuantong. Contemporary studies have also neglected xuantong’s evolution in early texts and assumed a homogeneous understanding, and hence, failed to provide a nuanced account. In this article, I investigate how xuantong evolves from the Guodian Laozi to the Huainanzi and (...) Wenzi. I argue that although xuantong may originate from the Laozi, it is in the Wenzi that a coherent theory of xuantong is accomplished. This theory advocates an orderly process of cultivation that covers internal mental states, external acts, and integration with the whole universe. The cultivation would eventually lead people to adopt an undifferentiated perspective on, and reach oneness with, all things in the universe. (shrink)

While the precipitous decline of biodiversity threatens life-sustaining processes and vast segments of the human population, concern about its loss remains extremely shallow. Nearly all motivational campaigns falsely assume that upon appreciating the relevant information, people will be sufficiently motivated to do something. But rational argumentation is doomed to fail, for there exists a motivational gap between a comprehension of the crisis and action taken based upon such knowledge. The origin of the gap lies neither in the quantity and quality (...) of information on the crisis, nor in the putative conflict between self-interest and morality. Instead, it lies in “remoteness conditions” which dissociate decision-makers from ecological damage and enfeeble incentive to correct it. The central remoteness conditions are spatial, temporal, and consequential. They can be eliminated by concretizing and particularizing earth others. While direct-experience, place-based educational programs satisfy the criteria, they are uncommon. There is also little opportunity for working adultsto engage in these sorts of activities. As such, the outlook for endangered species and humans in the developing world remains dire. (shrink)

The Philosophical Forum, Volume 53, Issue 1, Page 47-61, Spring 2022.

This article investigates a central yet perplexing term yiming in the ‘Qiwulun’ chapter of the Zhuangzi. Yiming describes a crucial way to detach from epistemic distinctions and debates. This term is often explained as ‘using ming’ or contradictorily as ‘stopping ming’. Yet neither of the two explanations can provide a full understanding of how yiming is adopted. I take three steps to explain yiming. First, taking an etymological approach, I argue that ming can be formulated as ‘X shining on Y’. (...) Second, I use the formula of ‘X shining on Y’ to account for yiming and argue that this term refers specifically to ‘using tian to shine on everything’. Third, I unpack a cluster of tian-associated metaphors, which provides a deep understanding of yiming as an ideal way to mental tranquility. (shrink)

The new coronary pneumonia epidemic has had a tremendous impact on the world economic situation, causing a large number of enterprises to suffer from serious losses, but also bringing a large number of entrepreneurial opportunities. For college students, whether the opportunities brought by the epidemic can attract them to step into the entrepreneurial path becomes a question worthy of attention in the process of restoring economic vitality and guiding students’ employment and entrepreneurship. In this article, a mediation model was constructed (...) and tested through 245 questionnaire data by combining event system theory, regulatory focus theory, and emotion cognitive evaluation theory. The results showed that defensive regulatory focus and fear of failure and facilitative regulatory focus and fear of failure were all able to continuously mediate the effect of event intensity of the new coronary pneumonia epidemic on the entrepreneurial intentions of college students. (shrink)