While previous studies have discussed how much should be given by firms, less is known about how firms would spend these investments, such as strategically allocating these philanthropy activities across geographic markets. This study examines the impact of multimarket contact on corporate philanthropy in different geographic markets. Using Chinese property insurance firms from 2007 to 2015 as samples, the results show that firms are less likely to initiate philanthropy activities in geographic markets with high multimarket contact. We also found that (...) the negative impact of multimarket competition on corporate philanthropy is stronger in highly concentrated markets. Moreover, this negative relationship is stronger when institutional distance at a firm level is low. Our study contributes to the literature on corporate philanthropy and multimarket contact. (shrink)

Companies will prioritize external corporate social responsibility (CSR) practices over internal ones, a phenomenon known as the corporate social responsibility gap (CSR gap). Previous studies have mostly focused on its consequences, little is known about its antecedents. We argue that such practice is illegitimate because it goes against stakeholder expectation that primary stakeholders' interests should be prioritized, but it also has potential to gain differentiation benefit for intense investment on external CSR. Drawing on compensatory orchestration logic and the three types (...) of firm legitimacy, we argue that firms that have gained high pragmatic legitimacy are more likely to engage in morally illegitimate but differentiation gaining activities such as CSR gap. Using financial distress to indicate low pragmatic legitimacy, we predict that distressed firms are inclined to practice low CSR gap. Considering the competing logics in China, we further argue that this negative relationship will be less pronounced if firms are state-owned or operating in a competitive industry. Using Chinese listed firms from 2010 to 2019 as an empirical sample, the results provide support for our arguments. (shrink)

Mental spacesare conceptual structures for meaning representation and interpretation in discourse. They are pervasive in everyday language as an important aspect of ongoing language processing and meaning construction (Hamawand 2016). The application ofMental Space Theory(MST) to the analysis of real, attested examples of discourse (e.g. Conversation Analysis) has been undertaken through productive exchanges (seeHougaard 2004,2005,Oakley & Hougaard 2008,Oakley 2009). The integration links external, observable language behaviors to internal, conceptual mental operations (Williams 2008), revealing that the cognitive dimensions of discursive approaches (...) are essential to the analysis of talk-in-interaction. This study focuses on the technical aspects of Conversation Analysis in interactive academic talk and shows how MST can provide a subsequent framework for making plausible accounts of the meaning construction process underlying typical conversational moves in this unique talk setting. The data analyses show that the accessibility and selectivity of cognitive mappings contribute to shaping the structurality of meaning representation, transmission, and interpretation. The findings have implications for understanding and characterizing how co-constructed meaning enters into individual and collective conceptualization in higher education communication. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Timothy Richard's Buddhist-Christian StudiesLai Pan-chiuTimothy Richard (1845–1919), one of the most well-known nineteenth-century British missionaries who worked in China, is still remembered today for his efforts to disseminate "Western learning" and to promote social welfare and political reform in China.2 Interestingly, although Richard's missionary, educational, and political activities undoubtedly dominated his life in China, he also found the time to translate a number of Buddhist texts from Chinese into (...) English.3 Unlike many of his fellow Christian missionaries, who either despised or ignored Chinese Buddhism, Richard endeavored to promote a dialogue between Christianity and other religions, especially Chinese Buddhism. In fact, his translations inspired several other European missionaries and Sinologists to take a greater interest in Chinese Buddhism, particularly Richard's biographer William E. Soothill (1861–1935) and Karl Ludvig Reichelt (1877–1952),4 the founder of Tao Fong Shan, which continues to promote Buddhist-Christian dialogue several decades after its foundation.5 However, Richard's translations of Chinese Buddhist texts, particular his translation of The Awakening of Faith, have been largely neglected by both Buddhists and Sinologists. As a result, the significance of Richard's dialogue with Chinese Buddhism has not yet been properly evaluated.Two recent studies of Richard have focused on his translation of the Buddhist texts and his dialogue with Chinese Buddhism.6 Unlike previous studies, which have viewed Richard as a missionary and analyzed his interpretation of Buddhism from the perspective of interreligious dialogue, the present study attempts to treat him as a Sinologist and review his Buddhist studies from the perspective of Oriental studies. This paper attempts to evaluate critically Richard's interpretation of Chinese Buddhism in the light of the recent debate over Orientalism triggered by the influential critique of the Orientalist enterprise by Edward Said (1935–2003).7 Richard King has examined European studies of Eastern religions in light of this debate and has tried to determine whether these "Orientalist" studies displayed the characteristics of the Orientalist approach criticized by Said. Such characteristics included "textualism" (which identifies a religion with a set of "sacred" texts), "essentialism" (which tends to assume a dualistic demarcation between the East and the West), and the colonial ideology (which legitimated Europeans' pride in their cultural superiority and colonial power).8 Whereas King's study was concerned principally with India, the present study focuses on the [End Page 23] case of Timothy Richard in China but will adopt a similar perspective. I will consider whether Richard's representation of Chinese Buddhism is infected by the textualism, essentialism, and dualistic demarcation between the East and the West that Said identified as the hallmarks of Orientalism, and whether it tended to reflect or legitimize Western colonial ideologies.My exposition of Richard's position will be based mainly on two of his most important works, The New Testament of Higher Buddhism (1910) and An Epistle to All Buddhists (1916). These texts will help us to understand why Richard translated Buddhist texts into English and how he saw the relationship between his studies of Chinese Buddhism and his missionary work. I will try to show that Richard's attempts to promote Buddhist-Christian dialogue were underlain and motivated by his concern for a kingdom—not the Earthly United Kingdom of Great Britain and Ireland, of which he was a citizen, nor a Heavenly Kingdom unrelated to the present world, but an imminent "Kingdom of World Peace," whose blessings would be enjoyed by all the peoples of the Earth.Richard's Studies of Chinese Buddhism in Their Historical ContextsIn order to understand the historical significance of Timothy Richard's study of Chinese Buddhism, it is necessary to place him in the historical context of the missionary attitudes toward Chinese religions and of the studies of Buddhism in the West.Catholic missionaries had been active in China since the sixteenth century, long before the arrival of the Protestant missionaries in the early nineteenth century. Although some of the Catholic missionaries, especially the Jesuits, initially dressed like Buddhist monks, they soon changed into the robes of Confucian scholars, having discovered that most Chinese respected Confucian scholars more than Buddhist monks. Besides changing their outward... (shrink)

The old political exigencies which justified the expansion of government budgets for higher education (the space race, the Cold War, the growth of state bureaucracies) have now given way to demands for reductions in government spending, even for weapons. Though the decline in government support for higher education has been partially made up by parents of undergraduates for the last decade, college tuition increases are approaching their limits. On the one hand, colleges and universities confront reduced budgets and cuts in (...) faculty and programs. On the other hand, the general public, including students and parents who pay rising tuitions, feel…. (shrink)

Compared to other forms of memory, episodic memory is commonly viewed as special for being distinctively metarepresentational and, relatedly, uniquely human. There is an inherent ambiguity in these conceptions, however, because “episodic memory” has two closely connected yet subtly distinct uses, one designating the recollective experience and the other designating the underlying neurocognitive system. Since experience and system sit at different levels of theorizing, their disentanglement is not only necessary but also fruitful for generating novel theoretical hypotheses. To show this, (...) I first argue that accepting the phenomenally conscious contents of episodic remembering as metarepresentational does not necessitate a metarepresentational conception of the episodic memory system. In its stead, I sketch an alternative account on which the metarepresentational character of episodic remembering is generated through the interaction of first-order outputs of the episodic memory system with other neurocognitive components of the brain. Complemented with a first-order account of the memory system, the system-experience distinction further supplies a novel understanding of the human uniqueness of episodic recollection, one that is compatible with there being an evolutionarily conserved episodic memory system. Overall, by distinguishing the two equivocal senses of “episodic memory” in our theorizing, we unearth an opportunity to understand how the distinctive phenomenology of our episodic recollection is related to and implemented in the cognitive architecture. (shrink)

The article is intended to show that bertolt brecht absorbed foreign materials, In this case chinese philosophy, And transformed them into new intellectual experiences and visions which were strictly his own. The author examines the thought of five chinese philosophers, Confucius, Lao-Tzu, Mencius and chuang-Tzu and mo-Tzu, With whom brecht became familiar. Since chinese philosophers are essentially social philosophers, Brecht read them in order to find guidance in his search for a political and social theory which was to become the (...) basis of his literary work. The study of chinese philosophy led brecht to modify his marxism in a way which amounts to a reinvention of it. (shrink)

Collection of research papers on various aspects of Hindu philosophy, Puranas and Sanskrit literature.

We describe BDD-based decision procedures for the modal logic K. Our approach is inspired by the automata-theoretic approach, but we avoid explicit automata construction. Instead, we compute certain fixpoints of a set of types — which can be viewed as an on-the-fly emptiness of the automaton. We use BDDs to represent and manipulate such type sets, and investigate different kinds of representations as well as a “level-based” representation scheme. The latter turns out to speed up construction and reduce memory consumption (...) considerably. We also study the effect of formula simplification on our decision procedures. To prove the viability of our approach, we compare our approach with a representative selection of other approaches, including a translation of K to QBF. Our results indicate that the BDD-based approach dominates for modally heavy formulae, while search-based approaches dominate for propositionally heavy formulae. (shrink)

ExcerptOne of the most disappointing human rights debacles in the last few years was the withdrawal of U.S. forces from Afghanistan. For those who still take an interest,1 the human rights situation there has become horrendous, with Human Rights Watch documenting the denial of schooling and employment to women, extrajudicial killings, and torture.2 Moreover, in a severe rebuttal to those who supported the withdrawal, Taliban rule has created the conditions for a renewal of terrorist groups that can now develop and (...) train in Afghanistan with impunity.3 There is also a good case to be made that the U.S. withdrawal there emboldened Putin to invade Ukraine, calculating that the United States and its allies no longer have the stomach for protracted conflicts in order to prevent human rights abuses. It may be that we have traded a low-grade conflict in Afghanistan for a high-intensity one in Ukraine.4 The lesson here is that the struggle for human rights, while beginning as a moral problem about our common responsibilities, can only be taken seriously when we consider its political ramifications. What do we owe to our fellow humans, and what sacrifices should we make in order to fulfill those responsibilities? (shrink)

In lieu of an abstract, here is a brief excerpt of the content:A Mahāyāna Reading of Chalcedon Christology:A Chinese Response to John KeenanPan-chiu LaiIntroductionThe Christological formula of Chalcedon, especially its use of the substantialist concepts such as ousia, hypostatsis, and so on, has long been a target of criticism in the history of Western Christian theology.1 Recently, Kwok Pui-lan, an Asian feminist theologian, has queried not only the language or way of thinking of traditional Western Christology, but also its anthropocentric (...) tendency. According to Kwok, "the majority of Asian people find it difficult to accept a savior in human form because of their cosmological sensibility."2 Kwok also thinks that the Chalcedonian expressions such as "fully God and fully man" or "two natures in one substance" are quite beyondthe understanding of the majority of the Asian people. The lengthy debate on the difference between homoousia and homoiousia is also irrelevant to the average Chinese, because there are no immediate Chinese equivalents to the terms such as "being" or "essence." According to Kwok, Buddhism, in contrast, characterizes the world as transient and impermanent without using the philosophical language such as "being" and "nonbeing."3 Kwok further notes that "The Buddhist tradition asserts that there is not one Buddha, but many Buddhas, and that everyone has the potential to attain Buddhahood. If we get away from the framework defined by a language of substance, we will not be fixated on a one-time incarnation."4 Kwok concludes that the anthropocentric perspective and the substantialist language of the Chalcedonian Creed represent a burden or obstacle that needs to be put aside. She even laments that "the church worldwide is still much under the yoke of the Chalcedonian captivity and Eurocentric theological formulations based on Western heritages."5 Kwok's comment seems to imply that the Buddhist way of thinking may offer a better alternative or a remedy to Chalcedonian Christology.In the contemporary Buddhist-Christian dialogue, John P. Keenan, when proposing a Mahāyāna theology, also offers a critique of Chalcedonian Christology.6 [End Page 209] Through a response to Keenan's discussion, this paper will examine these critiques and will attempt to reinterpret the Chalcedonian Christology from a Mahāyāna perspective.The Mahāyāna Theology of John KeenanIn proposing a Mahāyāna theology, Keenan assumes a Christian standpoint and tries to make use of Mahāyāna Buddhism for the service of Christianity. As Keenan himself frankly admits, his basic approach is to adopt "Mahāyāna Thought as Theologiae Ancilla, " which is the heading for the second part of his The Meaning of Christ. Keenan's strategy of arguing for a Mahāyāna theology is to identify the need of Christianity first, and then to argue in what way Mahāyāna Buddhism can help Christian theology to solve its own problems. According to Keenan's diagnosis, a fundamental problem of the Western Christian tradition is the detrimental separation of mysticism from doctrine. In his own words,It is argued here that, to date, the Christian West has been unable organically to relate its own mystic thinkers to its doctrinal, theoretical thinking. The reason for this inability was not simply, as Adolf von Harnack thought, the adoption and superimposition of Greek patterns of ontology upon the gospel. Rather it is an inability to differentiate that realm of Greek, logos-centered theory from the more primal realm of mystic awareness, an ability to understand the mind of faith in its polyvalent realms of meaning.7In the first part of the book (ch. 1-5), based on his review of the historical development of the Christian understanding of Christ, Keenan highlights the tremendous tension between the primal experience of "being in Christ" and the theoretical understanding of Christ.8 Keenan believes that the school of wisdom literature in the Old Testament has prepared the New Testament for an understanding of the meaning of Christ as God's wisdom. This wisdom comprises essentially God as Father (Abba) as well as the theology of the cross and resurrection. He further points out that early Christians, following the example of Jesus Christ, had direct experience of God as Father. Owing to the... (shrink)

Individualism and nationalism are often held to be competing or even mutually exclusive concepts. Hannah Arendt, for instance, in The Origins of Totalitarianism, argues that a focus on the rights of the individual could have provided an antidote to the kind of racist nationalism established by the Nazis.1 According to this logic, the more firmly individual rights are defended, the less dangerously nationalist the resulting society will be, because individuals' goals and desires will not be subordinated to those of a (...) larger group. Studies of the work of Ernst Jünger have confirmed this assessment of the importance of the individual.. (shrink)

本书包括:综论篇、朱子学篇、阳明学篇、实学篇、专论篇五篇,文章包括《中国儒学与韩国、日本儒学》、《韩国、日本朱子学比较》、《中国阳明学与韩国、日本阳明学》、《中国与韩国实学》等。.

China’s historical mixed-ownership reform (the Reform) has prioritized enhancing the efficiency and financial performance of its large state-owned enterprises (SOEs) through introduction of partial private-sector equity ownership. However, the presence of a significant gap between China’s private enterprises’ corporate social responsibility (CSR) practices and those of its SOEs suggests potential for Reform-related ownership changes to negatively impact economy-wide CSR performance. We therefore examine the Reform’s impact on private acquirer firms’ CSR practices. We use a proprietary data set of firms listed (...) on the Shanghai and Shenzhen Stock Exchanges, covering the 2011–2015 period. Our findings identify that private firms can enhance their economic and political status through acquiring equity in state-controlled or SOEs and, following this, improve their CSR practices. Our findings have policy implications in the context of the world’s largest emerging market and, more generally, for SOE ownership reform in emerging and transition economies. (shrink)

Deep learning methods have been applied to randomly generate images, such as in fashion, furniture design. To date, consideration of human aspects which play a vital role in a design process has not been given significant attention in deep learning approaches. In this paper, results are reported from a human- in-the-loop design method where brain EEG signals are used to capture preferable design features. In the framework developed, an encoder extracting EEG features from raw signals recorded from subjects when viewing (...) images from ImageNet are learned. Secondly, a GAN model is trained conditioned on the encoded EEG features to generate design images. Thirdly, the trained model is used to generate design images from a person's EEG measured brain activity in the cognitive process of thinking about a design. To verify the proposed method, a case study is presented following the proposed approach. The results indicate that the method can generate preferred designs styles guided by the preference related brain signals. In addition, this method could also help improve communication between designers and clients where clients might not be able to express design requests clearly. (shrink)

Commentary on the Brahmasūtra of Bādarāyaṇa, aphoristic basic text of Vedānta philosophy, from Shakta point of view.

Considering three monetary policy rules, together with two endogenous macroprudential policies that are credit constraints for households and counter-cyclical capital for bankers, this paper establishes a dynamic stochastic general equilibrium model. Based on the welfare analysis of different combinations of macroprudential rules and monetary policy rules, this paper identifies the optimal policy combinations and analyzes the coordination effects between macroprudential policies and monetary policies. The results show that no matter what kind of monetary policy rules is implemented, the introduction of (...) macroprudential rules has improved the level of total social welfare. In the optimal “two pillars” framework of monetary policies and macroprudential rules, the main objective of monetary policy is to stabilize price inflation, and the macroprudential policy to be implemented is the CRR macroprudential policy. This combination can effectively promote the stability of the real estate market, financial market, and macroeconomy, while maximizing the improvement of total social welfare. (shrink)

This study uses online survey data from the United States and China to examine how contradictory information and social norms regarding HPV vaccines obtained through social media are related to young women’s attitudes and intentions surrounding HPV vaccination. The results show that exposure to contradictory information on social media had a greater negative association with intentions to receive HPV vaccination among the United States participants than among the Chinese participants, while social norms supporting HPV vaccines had a stronger positive association (...) with intentions to receive HPV vaccination among the Chinese participants than among the United States participants. These findings extend the literature on social media communication regarding HPV vaccination and contribute to our knowledge of cultural contexts that influence intentions to receive HPV vaccination. (shrink)

This study conducted a cross-sectional investigation of facial appearance dissatisfaction between patients before undergoing orthognathic surgery and a non-surgical sample to evaluate the potential influencing factors of facial appearance dissatisfaction. A sample of 354 participants completed a set of questionnaires concerning facial appearance dissatisfaction, interpersonal pressure, media pressure, and fear of negative appearance evaluation (112 patients, 242 controls). The patients reported higher facial appearance dissatisfaction, more media pressure, more interpersonal pressure, and a greater fear of negative appearance evaluation among others (...) than the control group. Moreover, regression analyses identified interpersonal pressure and fear of negative appearance evaluation as the main influencing factors on facial appearance dissatisfaction whether in the orthognathic patients or in the control groups. The associations between the perceptions of interpersonal pressure, fear of negative appearance evaluation, and facial appearance dissatisfaction support the possible utility of strengthening social experiences and psychological intervention in preventing and treating these appearance-concerns, especially for the orthognathic patients. (shrink)

On Ātman and self growth and improvement techniques.