The purpose of this paper is to analyze the relationship between positive psychological quality and college students’ sense of responsibility for innovation and entrepreneurship from the perspective of positive psychology, explore the cultivation model that can effectively improve college students’ sense of responsibility for innovation and entrepreneurship, and promote their success in entrepreneurship. In this study, a total of 1,500 college students were selected for questionnaire survey. ANOVA was used to analyze the differences of innovation and entrepreneurship responsibilities in demographic (...) variables; factor analysis models were used to explore the factors that influence college students’ sense of responsibility for innovation and entrepreneurship; and Spearsman correlation and linear regression were used to analyze the relationship between college students’ positive quality and innovation and entrepreneurship. The results showed that the average scores of individual responsibility, team responsibility and social responsibility were 3.290, 3.624 and 3.720, respectively; individual responsibility differed significantly at the grade level; group responsibilities and social responsibilities were significantly different at the grade and gender levels; the linear fitting between benevolence, super-excellence, bravery, restraint, and wisdom with team responsibilities all reached significant levels, among which the wisdom coefficient was the highest; the linear fitting between syngroup, excellence, bravery, modesty and wisdom with social responsibility reached a significant level, among which the wisdom coefficient was the highest; the linear fitting between syngroup, excellence, bravery, modesty and wisdom with personal responsibility reached a significant level, among which the coefficient of excellence was the highest. This indicated that positive psychological qualities such as syngroup, excellence, modesty, benevolence, super-excellence, bravery, restraint, and wisdom were the influencing factors of college students’ sense of responsibility for innovation and entrepreneurship. Among them, the role of wisdom is the most noteworthy in predicting social and group responsibilities, and super-excellent is the most significant predictor for individual responsibility. (shrink)

Ben shu wan zheng di ti xian le yang ming xin xue"xin ji li","zhi xing he yi","zhi liang zhi"san da ming ti,Sheng dong di ji zai le yang ming xin xue li lun zai yang ming shi sheng zhi jian de gou jian he chuan bo guo cheng,Jiao wei ji zhong di zhan xian he hui ji le yang ming de xin xue si xiang ti xi,Dui yu yang ming hou xue de fa zhan chan sheng le zhi jie er (...) shen yuan de ying xiang. (shrink)

Detailed summary in vernacular field only.

Adopting an instrumental approach for stakeholder management, we focus on two primary stakeholder groups to investigate the relationship between employee treatment and loan contracts with banks. We find strong evidence that fair employee treatment reduces loan price and limits the use of financial covenants. In addition, we document that relationship bank lenders price both the levels and changes in the quality of employee treatment, whereas first-time bank lenders only care about the levels of fair employee treatment. Taking a contingency perspective, (...) we find that industry competition and firm asset intangibility moderate the relationship between good human resource management and bank loan costs. The cost reduction effect of fair employee treatment is stronger for firms operating in a more competitive industry and having higher levels of intangible assets. (shrink)

A fundamental way in which human thought has developed has been constantly to explain the earliest "classics" that are the source of that thought. All in all, the number of such classics is not very high, their explanations are past counting. Moreover, they are constantly increasing, giving rise to an explanatory chain deriving from the classics. In the development of Chinese philosophy, this aspect is particularly noticeable, so that one can describe Chinese philosophy as a continual explanation of the classics. (...) This holds for both Confucianism and Daoism. The main classics of Daoism are the Laozi and the Zhuangzi. These two works have been constantly reread and reinterpreted throughout history. From the late nineteenth century onward, Chinese philosophy came into closer contact with Western philosophy. Foreign concepts were brought in to provide philosophers with new "insight." Some thinkers applied this new insight or these foreign concepts to the Daoist classics. In this way, they brought a new explanation of the Daoist classics and enriched the ways of interpreting the texts.1 Paving the way in this direction were Yan Fu. Zhang Taiyan, Liang Qichao, Wang Guowei, and Hu Shi. (shrink)

A fundamental way in which human thought has developed has been constantly to explain the earliest "classics" that are the source of that thought. All in all, the number of such classics is not very high, their explanations are past counting. Moreover, they are constantly increasing, giving rise to an explanatory chain deriving from the classics. In the development of Chinese philosophy, this aspect is particularly noticeable, so that one can describe Chinese philosophy as a continual explanation of the classics. (...) This holds for both Confucianism and Daoism. The main classics of Daoism are the Laozi and the Zhuangzi. These two works have been constantly reread and reinterpreted throughout history. From the late nineteenth century onward, Chinese philosophy came into closer contact with Western philosophy. Foreign concepts were brought in to provide philosophers with new "insight." Some thinkers applied this new insight or these foreign concepts to the Daoist classics. In this way, they brought a new explanation of the Daoist classics and enriched the ways of interpreting the texts.1 Paving the way in this direction were Yan Fu . Zhang Taiyan , Liang Qichao , Wang Guowei , and Hu Shi. (shrink)

本书系统论述了与人的优死有关的生理学、哲学、心理学、伦理学及社会学等问题,同时系统地探讨了死亡标准、临终关怀、安乐死及死亡教育等优死实践问题。.

本书内容包括王玖兴先生生前发表的哲学文章、王玖兴所译著作的导言部分以及王玖兴所作未曾发表的哲学文章,在附录里介绍了王玖兴先生的简历、访谈录和他的纪念文章。.

本书按文章的相关相近性质分为三卷:第一卷的主要内容是专著美感教育研究和有关美学美育,现实美,自然美诸问题的文章;第二卷既有论述马克思主义经典作家关于悲剧,艺术的不朽魅力和美的规律等方面的思想的文章,又 有探讨我国古代美学思想,特别是音乐美学思想的文章,还有评述马克思主义美学家蔡仪美学思想的一组文章;第三卷的主要部分是探讨体育与美育的关系以及体育运动美的特点,种类和欣赏等问题的论著,还有关于社会主义文 学与人道主义,与人情,与意识形态性等的关系的文章.

本文集收录了作者有关文艺,文化美学研究方面的论文,文艺评论等,共分四卷,第一卷为"文艺审美学研究",第二卷为"艺术文化审美学研究",第三卷为"文艺审美评论",第四卷为"审美回忆录".

作者是中央党校副校长。书中收入作者的文章27篇,内容分为关于马克思主义哲学理论,关于马克思主义中国化,关于重大现实问题等三个部分。从一个侧面反映了我国改革开放以来科研成果学社会主义理论研究的历程;反映 了中国特色社会主义理论与实践的发展。.

本书用浅易、生动的语言描述了王阳明的言论与事迹。其主要内容包括:“贵族”不是一天养成的、天才和他的土壤、一门心思学马援、圣人必可学而至等。.

王玉玺先生用隶、行两体书写“墨经”,内容包括:世界观;认识论;逻辑学;方法论;历史观;经济学等。.

本书共由八讲组成, 分别是圣人必可学而至、王阳明的心学体系、事功与兵学、文学思想与诗文创作、教育思想与实践、阳明后学、阳明学在近现代的影响, 阳明文化与贵州旅游. 每个论题论述集中, 深度适中, 叙述性语言通俗流畅, 故事性强, 很适合大众读者阅读. 为启发读者思考, 增强阅读效果, 在每一讲之后适量设置了一些名词解释、简答讨论题. 另配合相关文字, 设置了一些图片、碑刻和阳明书法作品等, 具有极佳的观赏性.

In (2011) McLeod suggested that the first century Chinese philosopher Wang Chong 王充 may have been a pluralist about truth. In this reply I contest McLeod's interpretation of Wang Chong, and suggest "quasi-pluralism" (albeit more as an alternative to pluralism than as an interpretation of Wang Chong), which combines primitivism about the concept of truth with pluralism about justification.

This essay attempts to contextualize the importance of Wang Yangming’s 王陽明 philosophy in terms of world philosophy in the manner of Goethe’s innovative plan for “world literature” (Weltliteratur). China has the long history of philosophizing rather than non-philosophy contrary to the glaring and inexcusable misunderstanding of Hegel the Eurocentric universalist or monist. In today’s globalizing world of multicultural pluralism, ethnocentric universalism has become outdated and outmoded. Transversality, which is at once intercultural, interspecific, interdisciplinary, and intersensorial, is a far more (...) befitting response than universality. In this context, what is focused and emphasized in Wang’s world philosophy is mainly fourfold. First, there is the unity or circularity of knowledge and action, that is, knowledge is the beginning of action, and action is the consummation of knowledge. Second, sincerity is the moral soul of Sinism as it is the enabling act of making perform all other virtues, including ren 仁. Third, in Sinism, including Wang’s philosophy, there is no Cartesian dualism in that the mind and the body are inseparable soulmates. Fourth, if ethics is prima philosophia, then geophilosophy is ultima philosophia to sustain and perpetuate all life-forms on earth (geo). (shrink)

At the twenty-second World Congress of Philosophy held in Seoul, Korea, from July 29 to August 5, 2008, a panel was convened to debate the ideas for a "democracy with Confucian characteristics'' in Daniel A. Bell's Beyond Liberal Democracy (Princeton: Princeton University Press, 2006). While all participants welcome the attempt to remedy the shortcomings of liberal democracy with Confucian teachings, Fred Dallmayr worries that Bell's political thinking for an East Asian context may "point beyond democracy tout court/' For Sor-hoon Tan, (...) Bell's chapter 6, "Taking Elitism Seriously: Democracy with Confucian Characteristics" may not be so much an alternative to liberalism as it is a challenge to the democratic value of equality that overlooks the dangers of an imperfect meritocracy. Chenyang Li, on the other hand, approaches Bell's proposal of combining a Confucianism-inspired Upper House of Talent and Virtue selected through competitive examinations with a lower house of democratically elected representatives from the concern that it surrenders the Confucian requirement of virtuous leadership. This feature review also concludes with a spirited reply from Daniel Bell. (shrink)

Within various contexts, such as politics and parenting, Confucianism has been criticized on the basis that it endorses ‘unquestioning obedience’ to authorities. In recent years, several philosophers have argued against this view by appealing to textual evidence from Classical Confucian philosophers. In this essay, I examine Wang Yangming’s views on this subject, arguing that Wang teaches that criticism of those who stand in a socially superior role relation is not only permitted, but encouraged. From this, I consider the (...) implications that Wang’s analysis has for contemporary discussions of disagreement between epistemic superiors and inferiors and epistemic peerhood. I will argue that Wang’s position is much closer to the total evidence view than the preemptive view. Relatedly, I will suggest that Wang provides a novel proposal about how to recognise or disregard epistemic ‘superiors’, especially in the context of moral knowledge. (shrink)

In Mao’s era, China’s policy makers and intellectuals viewed aesthetic experience and thought as handmaidens in the service of the political order. As China opened up and engaged more intensely with modern traditions of the West, aesthetic thinkers such as Li Zehou critiqued the subordinated role of aesthetics and reasserted notions of aesthetic autonomy and liberal humanism, calling for the separation of arts and literature from political, social, and moral concerns. This truncated aesthetic view stems from a modernist version of (...) Western aesthetics that favors sense and sensibility as the sole sources of aesthetic value—a view that considerably diminishes the horizon of concerns inherent in traditional and modern Chinese aesthetic thoughts. This article seeks to recapture a repoliticized aesthetics by considering the ways early twentieth-century Chinese thinkers linked aesthetic thoughts to moral and political considerations in the reconstruction of China as a modern nation-state. Instead of transcendent, pure aesthetics over and above political processes and social experience, prominent aesthetic thinkers like Wang Guowei, Cai Yuanpei, and Lu Xun invoked traditional Chinese aesthetic legacies and reconsidered intimate and necessary ties between aesthetic categories and broader concerns about cultural crises, moral reform, and nation building. (shrink)