Mandala drawing was first practiced by Tibetan buddhists and then developed by Carl Gustav Jung, who felt certain that mandala drawing has the function of integrating psychological division, enhancing psychological harmony, and preserving personality integrity. Previous studies on mandala drawing have mainly focused on alleviating people’s negative emotions, such as anxiety and depression. Therefore, this study explored the effect and mechanism of mandala drawing on the improvement of subjective well-being (SWB), mindfulness, and spirituality from positive psychology’s viewpoint and compared the (...) different effects of cooperative mandala drawing (CMD) and individual mandala drawing (IMD) on mindfulness, spirituality, and SWB. A total of 76 students were recruited from Chang Gung University, and the aforementioned three main variables were measured before and after the coloring experiment. The results indicated that both CMD and IMD significantly enhanced the subjects’ spirituality. Compared with IMD, CMD has a more significant improvement and promotion effect on SWB of subjects by affecting PA, while IMD had no significant effect on PA, and the enhancement effect of SWB was weaker than that of CMD. Mindfulness, spirituality, and SWB all positively correlated with each other. This study highlights the mechanism of mandala drawing and the theoretical understanding of the relationship between mindfulness and SWB. Mandala drawing especially CMD has a positive effect on spirituality and SWB, which may provide individuals with a simple and easy method to improve their happiness. (shrink)

ObjectiveTo investigate the characteristics of response inhibition of overweight/obese people, using behavior experiments combine with neural electrophysiological technology and discussing the difference in impulse level between obesity/overweight and normal-weight people through EEG data, questionnaire, and behavior experiment.Method All participants completed the Go/Nogo task; meanwhile, behavior data and 64 channel EEG data were recorded. Participants completed the Stop-Signal task and behavior date was recorded.Results During Go/Nogo task, no significant differences were found in reaction time, omission errors of the Go task between (...) the two groups, while commission errors of the Nogo task of the control group were significantly greater than the overweight/obesity group. About SSRT during the Stop-Signal Task, the interaction of stimulus type and group was significant. No significant differences were found between the two groups in amplitude and latency of N2. About the amplitude of P3, the interaction of task type, electrode point, and groups were significant, the control group P3 amplitude was significantly greater than overweight/obesity group during the Nogo task. Regarding about latency of P3, the interaction of group and electrode point were not significant, but the main effect of task type was significant.Conclusion In terms of behavioral outcomes, overweight–obese subjects had lower dominant response inhibition and response cessation compared to normal-weight subjects. In terms of EEG results, overweight–obese subjects showed no difference in processing speed and level of conflict monitoring for early inhibitory processing compared to normal-weight subjects, but there was a deficit in behavioral control for late inhibitory processing. (shrink)

Taiwan has a complete semiconductor industry chain and is important in global semiconductor manufacturing. In addition to considering operational conditions, companies have also attached importance to corporate social responsibility (CSR) in recent years. This research thus takes 60 integrated circuit (IC) companies in Taiwan as a research sample and adopts the Meta Two-stage dynamic RDM DDF (range directional model directional distance function) under an exogenous CSR model to explore their market stage efficiency and production stage efficiency. This study aimed to (...) analyze whether incorporating a company's CSR performance into performance evaluations affects the production and profitability efficiency of Taiwanese IC companies. The findings are as follows: Most IC companies practice CSR and demonstrate good CSR performance. The market stage efficiency and production stage efficiency of the IC packaging and testing group are better than those of other groups. (shrink)

Despite numerous published writings on China's regional role, the world still knows very little about Beijing's perception and strategy. This article seeks to make an intellectual contribution in understanding China's foreign policy and its efforts to participate in East Asian integration. This article argues that under the rhetoric of peaceful development and community building, China's foreign policy is pragmatic and changes with the tide of events in international relations. China's participation in regional integration serves as a good case for examining (...) changes in Beijing's strategy. In the past two decades, China has moved from a reluctant participant of regional affairs to an active participant and potential future leader. China's adjusting role is a consequence of Beijing's pragmatism in policy and its growing economic confidence. Pragmatism has led China to and wait for the proper timing to step onto the world stage. (shrink)

Tian-tai Buddhism and Hua-yan Buddhism can be viewed as the two most philosophically important schools in Chinese Buddhism. The Tian-tai school was founded by Zhi-yi (Chih-i) (538-597 A.D.). The major Buddhist text endorsed by this school is the Lotus Sutra, short for “the Sutra of the Lotus Blossom of the Subtle Dharma.” Hua-yan Buddhism derived its name from the Hua-yan Sutra, translated as “The Flower Ornament Scripture” or as “The Flowery Splendor Scripture.”1 The founder of the Hua-yan school was a (...) Chinese monk named Du-shun (557-640 A.D.). The second patriarch of Hua-yan is Zhi-yan (602-668 A.D.), who studied with Du-shun. However, it is generally acknowledged that the real founder of Hua-yan Buddhism is its third patriarch, Fa-zang (643-712 A.D.). He introduced the division of “the Realm of Principle” and “the Realm of Things,”2 which was developed by Hua-yan’s fourth patriarch Cheng-guan (738-839? A.D.) into the defining thesis for Hua-yan Buddhism – the “four dharma realms”: the Realm of Principle, the Realm of Things,3 the Realm of the Noninterference between Principle and Things, and the Realm of the Noninterference of All Things. (shrink)

山东大学“社会科学青年成长基金”、山东大学出版基金、山东大学“985工程”学科建设基金资助项目.

臺大學生原汁原味的反省與生活筆記 傳遞出年輕學子對家人、同學間的情感與生活態度 也忠實傳遞出臺大人如何透過這六個靈修原則 來檢視、提升自己的靈修生活品質 生命教育從我開始！ 臺大學生原汁原味的反省與生活筆記。 任何一個人，不論他是誰，也不論在社會上扮演什麼角色 更不論是富貴貧窮或生病健康 總會在人生某些時候碰到自己生命的課題 「人生無常，唯愛永恆」，靈修六原則就是以此信念為基礎，所建構出來的靈性修養原則： 原則一 在每一個人身上看見神、看見佛、看見人 原則二 第一個去愛、第一個去給 原則三 給人信心、給人希望、給人歡喜、給人方便 原則四 緩於發怒、敏於寬恕、勇於道歉 原則五 擇善固執、不變隨緣 原則六 誠意正心、戒慎恐懼 長久以來，在「重 know-how輕 know-why」、智育掛帥的教育型態下，無論老師、學生或家長，多以升學與成績做為求學的重心，而忽略了靈性生活的發展──無論是心理情緒或人際關係上等等，都迷失了方向、找不到答案。 孫效智教授認為給自己的人生定位，找出值得奮鬥的志趣與願景，是大學生涯裡最重要的功課。於是孫教授開設「生命的學問」通識課程，透過多元的上課方式，如教師講述、小組討論、電影欣賞、體驗活動、生命見證、專題演 講等，引導學生認識、體驗與省思生命最根本的課題，以追求人生觀的深化、價值觀的內化與人格靈性的發展。 透過孫教授的這門生命教育通識課程，讓學生針對個人生命經驗，按照靈修生活六原則，進行日常生活觀照與反省，並以文字分享自我的改變。藉此讓台灣最高學術殿堂的學生，不僅在專業智能上創新，也在做人最根本的精神與 態度上認清自己。 操練「靈修六原則」的秘訣〈 孫效智〉 每天早上悠悠醒轉之際，先將「靈修六原則」在心中默念幾遍，同時也思考它們的意涵，並定下今天在每一分每一秒貫徹它們的決心，然後開始一天的生活。 到了晚上睡覺前，再讓自己有一個放空、冥想或祈禱的機會，去省思從「靈修六原則」的角度來看，今天是否有所心得或虧欠？又是否有什麼特別的經驗？好的經驗就心存感恩，不好的則要用力懺悔，並準備明天重新出發。.

In lieu of an abstract, here is a brief excerpt of the content:Reviewed by:Chinese Gleams of Sufī Light: Wang Tai-yü's Great Learning of the Pure and Real and Liu Chih's Displaying the Concealment of the Real Realm, with a New Translation of Jāmī's Lawā'iḥ from the Persian by William C. ChittickE. N. AndersonChinese Gleams of Sufī Light: Wang Tai-yü's Great Learning of the Pure and Real and Liu Chih's Displaying the Concealment of the Real Realm, with a New Translation of (...) Jāmī's Lawā'iḥ from the Persian by William C. Chittick. By Sachiko Murata, with a foreword by Tu Weiming. Albany: State University of New York Press, 2000. Pp. xiv + 264.Contacts between China and the Near East are at least as old as civilization but have been relatively little studied. This has led to a lack of attention to Chinese Islam. Yet, Islam has been a profoundly influential force in China for centuries. In Chinese Gleams of Sufī Light, Sachiko Murata has stepped forward to bring a wider awareness to the interactions between Chinese Islam and native Chinese philosophic traditions. (Murata is also the author of The Tao of Islam [1992] and, with Islamicist William Chittick, The Vision of Islam [1994]). [End Page 257]The present book adds greatly to our understanding. It includes a translation of The Great Learning of the Pure and Real, by Wang Tai-yü (ca. 1590-ca. 1658) and facing-page versions of William Chittick's English translation of the fifteenth-century Gleams (Lawā'iḥ) by 'Abd al-Rahman Jāmī and Murata's English translation of Liu Chih's (ca. 1662-ca. 1730) Chinese version of the same work. (Here, incidentally, I follow the book in using the Wade-Giles system.) One can see, comparing the translations, howLiu recast Jāmī's work in Chinese philosophic language, paraphrased some difficult passages, summarized others, and added his own commentaries.Interestingly, Liu eliminated Jāmī's Persian poetry. Murata thinks this is because Liu wanted to focus on the hard ideas; I suspect that it was because Liu realized that Persian prosody and imagery were too far from Chinese poetry to please his audience.Both Wang and Liu belonged to what must have been a rather loose but some-how connected circle of Chinese Islamic scholars. Both, also, almost necessarily used language fairly widespread in Chinese philosophy. Terms such as "emptiness" and "transformation" had many Chinese resonances, some most un-Islamic (Neo Confucian and Buddhist, for instance).Neither Chittick nor Murata give any glosses for key philosophical terms in either source language. Their philosophical and religious provenance, Chinese or Muslim, is correspondingly unclear.What is clear is that Neo-Confucianism had a strong influence on these scholars. Haqiqa "reality" is often translated as li "principle." Pen-jan "root nature" is used for the Arabic compound "essence and attributes." These examples are discussed in the introduction (p. 19). "Annihilation" becomes "conquering" (pp. 148-149). This is strange, because "Annihilation" (fana') is a technical term in Sufism for the disappearance of the self in God; it is an Arabic term, and literally means something like. "passing away." It signifies the forgetting or loss of self, such that only contemplation of the Divine remains. It is as close to the Divine as humans can get since, in Islam, humans cannot be absorbed into Allah (as, in Buddhism, they can be absorbed into Nirvāṇa or the Buddha-nature). "Conquering" seems a rather strange way to express this in Chinese. Perhaps Chinese Muslim readers of the time had developed this specialized sense for it.There are, of course, debatable translations here to contend with (both from Persian and Arabic to Chinese and from Persian and Chinese into English), but it appears that real incommensurability is involved. It was very difficult to use the language of Chinese philosophy in the seventeenth century, influenced as it was by centuries of Neo-Confucian thought, to talk about a radically different religion characterized by an infinitely powerful and wise God, aware of all futures, close to the believer and yet cut off.The inevitable result is to wedge the Arabic and Persian philosophy, so heavily informed by Neoplatonic essentialism and other... (shrink)

This article argues for an anti-deflationist view of scientific representation. Our discussion begins with an analysis of the recent Callender–Cohen deflationary view on scientific representation. We then argue that there are at least two radically different ways in which a thing can be represented: one is purely symbolic, and therefore conventional, and the other is epistemic. The failure to recognize that scientific models are epistemic vehicles rather than symbolic ones has led to the mistaken view that whatever distinguishes scientific models (...) from other representational vehicles must merely be a matter of pragmatics. It is then argued that even though epistemic vehicles also contain conventional elements, they do their job of demonstration in spite of such elements. (shrink)

This book is devoted to a thorough analysis of the role that models play in the practise of physical theory. The authors, a mathematical physicist and a philosopher of science, appeal to the logicians’ notion of model theory as well as to the concepts of physicists.

One might say that the majority of scholars, experts, and professors in the United States are of the bookish type. Most of them are content with immersing themselves in academics in the ivory towers of their academic palaces and prefer to exist in solitude; they seldom seek the limelight in the media, and in general rarely engage in politics. Apart from a very few exceptions at Harvard University and at a number of research institutes, not many people serve as "think (...) tanks" to defend American government policy or give advice and suggestions. American scholars generally regard themselves as liberals, assume some sort of critical attitude toward the American government, the U.S. Congress, and the American media and maintain the lofty, aloof-from-politics-and-worldly-considerations attitude of scholars and specialists—or, as the intellectual elite, maintain a distance from society and actual politics. Of course, the circumstances of scholars who engage in studies closely linked with the actual operations of American society, such as economics, political science, the science of international relations, and the science of international politics, are rather special, and they have more opportunities to go into politics. But when they engage in academic studies, they place great emphasis on the academic and independent nature of their studies. (shrink)

Governments and citizens of nearly every nation have been compelled to respond to COVID-19. Many measures have been adopted, including contact tracing and risk assessment algorithms, whereby citizen whereabouts are monitored to trace contact with other infectious individuals in order to generate a risk status via algorithmic evaluation. Based on 38 in-depth interviews, we investigate how people make sense of Health Code, the Chinese contact tracing and risk assessment algorithmic sociotechnical assemblage. We probe how people accept or resist Health Code (...) by examining their ongoing, dynamic, and relational interactions with it. Participants display a rich variety of attitudes toward privacy and surveillance, ranging from fatalism to the possibility of privacy to trade-offs for surveillance in exchange for public health, which is mediated by the perceived effectiveness of Health Code and changing views on the intentions of institutions who deploy it. We show how perceived competency varies not just on how well the technology works, but on the social and cultural enforcement of various non-technical aspects like quarantine, citizen data inputs, and cell reception. Furthermore, we illustrate how perceptions of Health Code are nested in people’s broader interpretations of disease control at the national and global level, and unexpectedly strengthen the Chinese authority’s legitimacy. None of the Chinese public, Health Code, or people’s perceptions toward Health Code are predetermined, fixed, or categorically consistent, but are co-constitutive and dynamic over time. We conclude with a theorization of a relational perception and methodological reflections to study algorithmic sociotechnical assemblages beyond COVID-19. (shrink)

In parallel with the rapid rise in breast cancer incidence, there is also a noticeable rise in the number of patients who experience persistent negative body image cognition after breast cancer surgery. This study aimed to explore the differences in illness perception, social support, and body image cognition among breast cancer patients with different surgical methods, and the correlation, regression, and mediation among the three variables. The Brief Illness Perception Questionnaire, the Social Support Rating Scale and the Body Image Cognition (...) after Breast Cancer Questionnaire were used to evaluate breast cancer patients’ illness perception, social support and body image cognition. Data analyses were performed by descriptive statistics, independent samples t-test, analysis of variance, Pearson correlation, and linear regression. The mediation was explored by the PROCESS V3.3. The study found that breast cancer patients undergoing radical mastectomy and modified radical mastectomy demonstrated more negative illness perception, body image cognition, and lower social support compared with the patients receiving nipple-sparing mastectomy. The subscale cognitive representation of BIPQ was strongly positively correlated with BIBCQ. Illness perception positively predicted body image cognition, while social support negatively predicted body image cognition. Social support partially mediated illness perception and body image cognition, exhibiting a positive role in post-operative body image cognition. (shrink)

本书论述的内容包括:可持续发展的模糊性与确定性,工业文明能否延续,可持续与发展何以兼容,不可持续之源,难以超越的主客二分,协调人与自然的关系,善良和困难的公平,持续的杠杆----政府与市场,科学技术: 罪魁还是救星,关于中国的可持续发展问题.

Microsaccades, small saccadic eye movements occurring during fixation, have been suggested to be modulated by various sensory, cognitive, and affective processes relating to arousal. Although the modulation of fatigue-related arousal on microsaccade behavior has previously been characterized, the influence of other aspects of arousal, such as emotional arousal, is less understood. Moreover, microsaccades are modulated by cognitive processes that could also be linked to arousal. To investigate the influence of emotional arousal, saccade preparation, and global luminance levels on microsaccade behavior, (...) emotional auditory stimuli were presented prior to the onset of a fixation cue whose color indicated to look either at the peripheral stimulus or in the opposite direction of the stimulus. Microsaccade behavior was found to be significantly modulated by saccade preparation and global luminance level, but not emotional arousal. In the pro- and anti-saccade task, microsaccade rate was lower during anti-saccade preparation as compared to pro-saccade preparation, though microsaccade dynamics were comparable during both trial types. Our results reveal a differential role of arousal linked to emotion, fatigue, saccade preparation, and global luminance level on microsaccade behavior. (shrink)

The constructivist worldview divides all features in the world into purported external properties and the totality of experience and argues that they are all constructed. The constructivist worldview can also answer the problem of time and explain how the construction chain comes from nothing. Compared with the realist worldview, the constructivist worldview has multiple advantages.