Given the widespread acceptance of computational thinking in educational systems around the world, primary and higher education has begun thinking about how to cultivate students' CT competences. The artificial intelligence of things combines artificial intelligence and the Internet of things and involves integrating sensing technologies at the lowest level with relevant algorithms in order to solve real-world problems. Thus, it has now become a popular technological application for CT training. In this study, a novel AIoT learning with Augmented Reality technology (...) was proposed and explored the effect of CT skills. The students used AR applications to understand AIoT applications in practice, attempted the placement of different AR sensors in actual scenarios, and further generalized and designed algorithms. Based on the results of the experimental course, we explored the influence of prior knowledge and usage intention on students' CT competence training. The results show that proposed AIoT learning can increase students' learning intention and that they had a positive impact on problem solving and comprehension with AR technology, as well as application planning and design. (shrink)

The financial crisis of 2007–2008 and the COVID-19 pandemic have caused many enterprises to suffer great losses. Thus, companies have to take measures such as pays cut, furloughs, or layoffs, which caused dissatisfaction among employees and triggered labor disputes. Therefore, this study explores the service-oriented organizational citizenship behavior based on the decomposed theory of planned behavior in order to understand the behavioral intentions of employees through their mental states, job attitudes, subjective norms, and perceived behavioral control. This study conducted questionnaire (...) surveys for employees in different industries, collected 281 valid questionnaires, and applied Structural Equation Model for the analysis. The results show: employees believe organizational justice in the organization is important, and when they feel treated fairly, their job attitudes and beliefs are enhanced. Employees’ job attitudes and beliefs support service-oriented organizational citizenship behavior, in other words, they have positive job attitudes and beliefs and will actively provide better service to customers. When employees are treated reasonably and fairly by the organization and have positive job attitudes and perceived behavior control, their spontaneous service-oriented organizational citizenship behavior is stimulated, thus increasing organizational development. (shrink)

Background The Patient Right to Autonomy Act (PRAA), implemented in Taiwan in 2019, enables the creation of advance decisions (AD) through advance care planning (ACP). This legal framework allows for the withholding and withdrawal of life-sustaining treatment (LST) or artificial nutrition and hydration (ANH) in situations like irreversible coma, vegetative state, severe dementia, or unbearable pain. This study aims to investigate preferences for LST or ANH across various clinical conditions, variations in participant preferences, and factors influencing these preferences among urban (...) residents. Methods Employing a survey of legally structured AD documents and convenience sampling for data collection, individuals were enlisted from Taipei City Hospital, serving as the primary trial and demonstration facility for ACP in Taiwan since the commencement of the PRAA in its inaugural year. The study examined ADs and ACP consultation records, documenting gender, age, welfare entitlement, disease conditions, family caregiving experience, location of ACP consultation, participation of second-degree relatives, and the intention to participate in ACP. Results Data from 2337 participants were extracted from electronic records. There was high consistency in the willingness to refuse LST and ANH, with significant differences noted between terminal diseases and extremely severe dementia. Additionally, ANH was widely accepted as a time-limited treatment, and there was a prevalent trend of authorizing a health care agent (HCA) to make decisions on behalf of participants. Gender differences were observed, with females more inclined to decline LST and ANH, while males tended towards accepting full or time-limited treatment. Age also played a role, with younger participants more open to treatment and authorizing HCA, and older participants more prone to refusal. Conclusion Diverse preferences in LST and ANH were shaped by the public’s current understanding of different clinical states, gender, age, and cultural factors. Our study reveals nuanced end-of-life preferences, evolving ADs, and socio-demographic influences. Further research could explore evolving preferences over time and healthcare professionals’ perspectives on LST and ANH decisions for neurological patients.. (shrink)

Against the backdrop of economic internationalization and market globalization, the world has witnessed faster competitive contents with a more dynamic market environment, a more rapid technological innovation, and more diverse customer needs. Thus, for every enterprise especially led by entrepreneurs, the focus is to maintain the sustainability of competitive advantages and dynamically transform core capacity to avoid rigidity. This paper introduces the process of the deepened rigidity in WS Co. Company, which occurs due to the wrong cognition of Dr. S (...) and his teams who managed or failed to respond to the rigidity encountered by the company during different periods. The rigidity of its capacity is believed to be caused by the cognitive errors of the entrepreneur and his team facing every period of potential rigidity, which makes them fail to deal with it, thus leading to complete rigidity. This paper intends to explain how rigidity takes shape from the cognitive aspect of senior managers, which may serve as illuminations for the similar enterprises led by entrepreneurs. (shrink)

This paper demonstrated the influences of initiation, development, turn-down, and reinitiation of the dynamic capability of an entrepreneurial firm in the solar energy industry. The focus is on the impact of entrepreneurial hubris, which may affect the decision of ambidexterity that can vitalize dynamic capability. The findings indicate that, when the major decision maker has the trait of hubris, the decision-making process may be overly arbitrary, and a decision of being exploratory or exploitative alone is likely to be made. On (...) the contrary, when the founder entrepreneur is aware of the hubris and shares decisive power, the decision of being ambidextrous as a dynamic capability is more freely achieved. This paper contributes by discovery of the cognitive-based microfoundation of entrepreneurial ventures and linkage of such microfoundation to organizational ambidexterity. (shrink)

"The relation of Sung philosopher Li Kou to the reformer Wang An-shih and the problem of the relation between the two as men and as thinkers has long fascinated Sung specialists and students of philosophy. Hsieh has organized his work shrewdly, first dealing with age in which Li Kou lived and the philosophers life before embarking on his systematic and painstaking analysis of the writings, of the eclecticism that marks Li's thinking, Li's place in the refinement of traditional Confucianist (...) political thought, Li's social criticism, and Li's relation to Wang An-shih."--Book jacket. (shrink)

For centuries, westerners have referred to China's numerous traditions of spiritual expression as "religious"--a word born of western thought that cannot completely characterize the passionate writing that fills the pages of this pathbreaking anthology. The first of its kind in well over thirty years, this text offers the student of Chinese ritual and cosmology the broadest range of primary sources from antiquity to the modern era. Readings are arranged chronologically and cover such concepts as Taoism, Confucianism, Buddhism, and even communism. (...) A large number of the selections concern the role of the female in Chinese religion, and are either by or about women. Through invocations, poetry, drama, philosophical texts, religious treatises, and modern fiction, students hear the voices of numerous Chinese masters expounding on the movements and traditions that inspired them: the mysterious Tao-te ching of Lao Tzu, cloaked in the mists of deepest antiquity; the Analects of stately, reverent Confucius; "Nailing a Stick into Empty Space," from The Recorded Conversations of Ch'an Master I-hsuan, and many others, including the work of Mencius, Pan Chao, Han Shan, Chang Tsai, Wang Yang-ming, Lu Hsun, and Mao Tse-tung. Fully one third of the translations are new, and each reading is preceded by an introduction that explains its importance and salient features. Complete with a helpful chronology of dynasties and list of possible video sources, this remarkable volume collects under one cover the most significant and influential works of China's dynamic spiritual tradition, making a fundamental contribution to courses in Chinese religion, literature, and history. (shrink)

"Understanding Scientific Progress constitutes a potentially enormous and revolutionary advancement in philosophy of science. It deserves to be read and studied by everyone with any interest in or connection with physics or the theory of science. Maxwell cites the work of Hume, Kant, J.S. Mill, Ludwig Bolzmann, Pierre Duhem, Einstein, Henri Poincaré, C.S. Peirce, Whitehead, Russell, Carnap, A.J. Ayer, Karl Popper, Thomas Kuhn, Imre Lakatos, Paul Feyerabend, Nelson Goodman, Bas van Fraassen, and numerous others. He lauds Popper for advancing beyond (...) verificationism and Hume’s problem of induction, but faults both Kuhn and Popper for being unable to show that and how their work could lead nearer to the truth." —Dr. LLOYD EBY teaches philosophy at The George Washington University and The Catholic University of America, in Washington, DC "Maxwell's aim-oriented empiricism is in my opinion a very significant contribution to the philosophy of science. I hope that it will be widely discussed and debated." – ALAN SOKAL, Professor of Physics, New York University "Maxwell takes up the philosophical challenge of how natural science makes progress and provides a superb treatment of the problem in terms of the contrast between traditional conceptions and his own scientifically-informed theory—aim-oriented empiricism. This clear and rigorously-argued work deserves the attention of scientists and philosophers alike, especially those who believe that it is the accumulation of knowledge and technology that answers the question."—LEEMON McHENRY, California State University, Northridge "Maxwell has distilled the finest essence of the scientific enterprise. Science is about making the world a better place. Sometimes science loses its way. The future depends on scientists doing the right things for the right reasons. Maxwell's Aim-Oriented Empiricism is a map to put science back on the right track."—TIMOTHY McGETTIGAN, Professor of Sociology, Colorado State University - Pueblo "Maxwell has a great deal to offer with these important ideas, and deserves to be much more widely recognised than he is. Readers with a background in philosophy of science will appreciate the rigour and thoroughness of his argument, while more general readers will find his aim-oriented rationality a promising way forward in terms of a future sustainable and wise social order."—David Lorimer, Paradigm Explorer, 2017/2 "This is a book about the very core problems of the philosophy of science. The idea of replacing Standard Empiricism with Aim-Oriented Empiricism is understood by Maxwell as the key to the solution of these central problems. Maxwell handles his main tool masterfully, producing a fascinating and important reading to his colleagues in the field. However, Nicholas Maxwell is much more than just a philosopher of science. In the closing part of the book he lets the reader know about his deep concern and possible solutions of the biggest problems humanity is facing."—Professor PEETER MŰŰREPP, Tallinn University of Technology, Estonia “For many years, Maxwell has been arguing that fundamental philosophical problems about scientific progress, especially the problem of induction, cannot be solved granted standard empiricism (SE), a doctrine which, he thinks, most scientists and philosophers of science take for granted. A key tenet of SE is that no permanent thesis about the world can be accepted as a part of scientific knowledge independent of evidence. For a number of reasons, Maxwell argues, we need to adopt a rather different conception of science which he calls aim-oriented empiricism (AOE). This holds that we need to construe physics as accepting, as a part of theoretical scientific knowledge, a hierarchy of metaphysical theses about the comprehensibility and knowability of the universe, which become increasingly insubstantial as we go up the hierarchy. In his book “Understanding Scientific Progress: Aim-Oriented Empiricism”, Maxwell gives a concise and excellent illustration of this view and the arguments supporting it… Maxwell’s book is a potentially important contribution to our understanding of scientific progress and philosophy of science more generally. Maybe it is the time for scientists and philosophers to acknowledge that science has to make metaphysical assumptions concerning the knowability and comprehensibility of the universe. Fundamental philosophical problems about scientific progress, which cannot be solved granted SE, may be solved granted AOE.” Professor SHAN GAO, Shanxi University, China . (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Buddhist-Christian Studies 23 (2003) 159-161 [Access article in PDF] Benedict's Dharma: Buddhist Reflections on the Rule of Saint Benedict. By Norman Fischer, et al. Edited by Patrick Hart, with an afterword by David Steindl-Rast and a translation of the Rule by Patrick Berry. New York: Riverhead Books, 2001. xvi + 222 pp. When Buddhist and Christian monastics meet, they recognize each other as brothers and sisters engaged in a (...) similar quest, despite their doctrinal differences. The nature of this quest is explored in Benedict's Dharma, in which four Buddhists (Norman Fischer, Joseph Goldstein, Judith Simmer-Brown, and Yifa, representing the Zen, Theravadin, Tibetan, and Chinese Buddhist traditions) ruminate on their fraternal and sororal feelings.Venerable Yifa, a nun of the prominent Taiwanese monastery Fo Guang Shan, is the only one of the four in monastic vows, and the reader may wonder what the three non-monastics could offer to a discussion on the monastic life. This is not a new problem. Patrick Henry and Donald Swearer's groundbreaking study, For the Sake of the World: The Spirit of Buddhist and Christian Monasticism (1989), spends a great deal of time on Zen monks, even though there are no Zen monks, theVinaya is kept by the Zen nuns or by the monastics of the parent and sibling lineages of Chan, Son, and Thien. (See my review article, "Why Are There Monks and Nuns?" in Buddhist-Christian Studies 12.) The monastic, it seems, is not confined to the habit.Brother David Steindl-Rast, a monk of Mount Saviour Monastery, grapples with this problem in his afterword, "Conclusions about a Beginning." It was at Mount Saviour that the phrase "the monastic dimension" was coined, to refer to those of monastic bent who for one reason or another did not or could not live in the cloister. One of Brother David's books was to be called, he told me, The Monk in Us, "us" meaning laypeople, but the title had an odd sound and was dropped. So, what is the monastic dimension? Brother David suggests that it is mindfulness, and he comes close to saying that wherever there is mindfulness, there is monasticism. "If mindfulness is all that matters, the monastery is merely a most convenient environment for this kind of life, but it can be lived anywhere, by anyone" (126). He goes on to discuss the phenomenon of monasteries shrinking in size at the same time as the number of long- and short-term visitors to monasteries grows, and proposes that we are moving toward a new understanding of the terms "contemplative," "monastic," and "lay."This insight may point to the most important contribution of this book. It is not about monasticism per se, and it is not a comparative study of the Rule and the Vinaya, with practical suggestions for their mutual reform; rather, it is a meditation on how anyone, monastic or lay, might live the contemplative or mindful life. Throughout the history of the Church and the sangha, laypeople have been in the majority, but attention has been focused on the priests and monastics. Pope Pius X [End Page 159] put it bluntly: the laypeople are the sheep who are to be led, and the clergy are the shepherds who lead. The Church, he added, is not a democracy. I do not know of a Buddhist who has been quite this straightforward, but many have come close, and the history of Buddhism is not that of a democracy. Occasionally, lay movements in both traditions have arisen, basing themselves on the doctrine of the priesthood of all believers or on the teaching of universal Buddha-nature, but they have quickly been co-opted by leaders who proclaimed themselves to be more equal than their fellows. The tragedy for both Buddhism and Christianity is that the contemplative or mindful life has become restricted to a group of professionals, with the attendant belief that such a life is unattainable by most Buddhists and Christians. Now that the dharma has come to the land of the red-faced people, where democracy is... (shrink)

I argue that rationally persuading another to do something for their own good is sometimes (objectionably) paternalistic. Rational persuasion may express, and be guided by, the motive of distrust in the other’s capacity to gather or weigh evidence, and may intrude on the other’s deliberative activities in ways that conflict with respecting their agency and autonomy. I also examine factors that make a difference to whether (and when) the provision of reasons is respectful.

What is wisdom? What does a wise person know? Can a wise person know how to act and live well without knowing the whys and wherefores of his own action? How is wisdom acquired? This Element addresses questions regarding the nature and acquisition of wisdom by developing and defending a skill theory of wisdom. Specifically, this theory argues that if a person S is wise, then (i) S knows that overall attitude success contributes to or constitutes well-being; (ii) S knows (...) what the best means to achieve well-being are; (iii) S is reliably successful at acting and living well (in light of what S knows); and (iv) S knows why she is successful at acting and living well. The first three sections of this Element develop this theory, and the final two sections defend this theory against two objections to the effect that there are asymmetries between wisdom and skill. (shrink)

Philosophy and Phenomenological Research, Volume 104, Issue 3, Page 606-622, May 2022.

Contemporary philosophers have contributed to the development of the skill model of wisdom, according to which practical wisdom is practical skill. However, the model appears to be limited in its explanatory power, since there are asymmetries between wisdom and skill: A person with practical wisdom can and should deliberate about the end being pursued; by contrast, a person with a particular practical skill cannot deliberate about the end of the skill, and even if she can, she is not required to (...) do so. In this paper, I undermine these widely held asymmetries by elucidating the unnoticed nature of skill. (shrink)

The functional approach to scientific progress has been mainly developed by Kuhn, Lakatos, Popper, Laudan, and more recently by Shan. The basic idea is that science progresses if key functions of science are fulfilled in a better way. This chapter defends the function approach. It begins with an overview of the two old versions of the functional approach by examining the work of Kuhn, Laudan, Popper, and Lakatos. It then argues for Shan’s new functional approach, in which scientific (...) progress is defined as an increase of usefulness of exemplary practices. (shrink)

The skill model of wisdom argues that practical wisdom can be best understood in terms of practical skill or expertise, and the model is thought to have the characteristic of focusing on how wise people think rather than how wise people feel. However, from the perspective of Kunzmann and Glück, “it is time for an ‘emotional revolution’ in wisdom research, which will contribute to a more balanced view on wisdom that considers emotional factors and processes as equally typical of wisdom (...) as are cognitive and reflective factors” (Kunzmann U, Gluck J [2019] Wisdom and emotion. In: Sternberg R, Gluck J (eds) The cambridge handbook of wisdom. Cambridge University Press, Cambridge, pp 575–601). Kunzmann and Glück’s appeal for this emotional revolution is significant and intriguing because the inclusion of an explanation of the role of emotion in wisdom can contribute to developing the skill model of wisdom into a more comprehensive framework that recognizes the intricate relation between wisdom and emotions. In this paper, I shall propose and develop a skill account of the emotions of the wise to serve as a supplement to the skill model of wisdom. According to this account, first, at the critical level, having emotions and emotional competence as elements is not essential to wisdom; second, at the theoretical level, a wise person feels an emotion E if and only if E is strategically rational for the wise person; and third, at the metatheoretical level, the primary aim of the skill account is to explain why wise people feel in a particular way rather than to describe how wise people feel. (shrink)