The information in the working environment of industrial Internet is characterized by diversity, semantics, hierarchy, and relevance. However, the existing representation methods of environmental information mostly emphasize the concepts and relationships in the environment and have an insufficient understanding of the items and relationships at the instance level. There are also some problems such as low visualization of knowledge representation, poor human-machine interaction ability, insufficient knowledge reasoning ability, and slow knowledge search speed, which cannot meet the needs of intelligent and (...) personalized service. Based on this, this paper designs a cognitive information representation model based on a knowledge graph, which combines the perceptual information of industrial robot ontology with semantic description information such as functional attributes obtained from the Internet to form a structured and logically reasoned cognitive knowledge graph including perception layer and cognition layer. Aiming at the problem that the data sources of the knowledge base for constructing the cognitive knowledge graph are wide and heterogeneous, and there are entity semantic differences and knowledge system differences among different data sources, a multimodal entity semantic fusion model based on vector features and a system fusion framework based on HowNet are designed, and the environment description information such as object semantics, attributes, relations, spatial location, and context acquired by industrial robots and their own state information are unified and standardized. The automatic representation of robot perceived information is realized, and the universality, systematicness, and intuition of robot cognitive information representation are enhanced, so that the cognition reasoning ability and knowledge retrieval efficiency of robots in the industrial Internet environment can be effectively improved. (shrink)

The tourism economy has become a new driving force for economic growth, and film-induced tourism in particular has been widely proven to promote economic and cultural development. Few studies focus on analyzing the inherent characteristics of the economic and cultural effects of film-induced tourism, and the research on the dynamic mechanism of the sustainable development of film-induced tourism is relatively limited. Therefore, from the perspective of the integration of culture and industry, the research explores the dynamic mechanism of sustainable development (...) between film-induced culture and film-induced industry through a questionnaire survey of 1,054 tourism management personnel, combined with quantitative empirical methods. The conclusion shows that the degree of integration of culture and tourism is an important mediating role that affects the dynamic mechanism of sustainable development of film-induced tourism, and the development of film-induced tourism depends on the integration of culture and industry. Constructing a diversified industrial integration model according to local conditions and determining the development path of resource, technology, market, product integration, and administrative management can become the general trend of the future development of film-induced tourism. (shrink)

This book traces the trajectory of traditional Chinese ethics from West Zhou Dynasty through Qing Dynasty and covers a myriad of Chinese philosophers who have expressed their ideas about the relationships between Heavenly Dao vs. Earthly Dao, Good vs. Evil, Morality vs. Legality, Knowledge vs. Behavior, Motive vs. Result, Righteousness vs. Profitability, Rationality vs. Animality. In this book, the readers can find Confucius’s discussion on Rite and Benevolence, Lao Zi’s meditation on Inaction of Great Dao, Zhuang Zi’s elaboration on “Transcendental (...) Freedom”, Mohist utilitarian “Universal Love”, and Mencian theory of “Primordial Good Humanity”, to name just a few phenomenal figures. A compact yet elaborate, panoramic yet profound guidebook to traditional Chinese ethical thought, this book is an excellent window to showcase traditional Chinese mental and spiritual legacy. Composed, translated, and proofread by brilliant scholars, it produces a fluent and coherent English discourse of Chinese morality and ethics, nimbly spinning together the threads of Confucianism, Taoism, Buddhism, and other ideological schools with brief references to the historical situation. Consequently, it provides English readers, especially those curious about Chinese psychology and rationality, with thought-provoking and horizon-expanding perspectives, and provides Chinese readers, especially those of philosophy and translation, with a great number of typical and characteristic quotes of archaic Chinese that have never been translated before. Ultimately, it is a fundamental threshold to learning about Chinese people, Chinese culture, Chinese morality, Chinese mentality, Chinese policy, and Chinese diplomacy. (shrink)

This study aims to explore the current situation and strategy formulation of sports psychology teaching in colleges and universities following adaptive learning and deep learning under information education. The informatization in physical education, teaching methods, and teaching processes make psychological education more scientific and efficient. First, the relevant theories of adaptive learning and deep learning are introduced, and an adaptive learning analysis model is implemented. Second, based on the deep learning automatic encoder, college students’ sports psychology is investigated and the (...) test results are predicted. Finally, the current situation and development strategy of physical education in colleges and universities are analyzed. The results show that when the learning rate is 1, 0.1, and 0.01, there is no significant change in the analysis factors of recall, ndcg, item_coverage, and sps. When the learning rate is 1, their analysis factors change obviously, and it is calculated that the optimal learning rate of the model is 1. And the difficulty of the recommended test questions by using the sports psychology teaching method based on adaptive learning and deep learning is relatively stable. The test questions include various language points of sports psychology. Compared with others methods, adaptive learning and deep learning can provide comprehensive test questions for sports psychology teaching. This study provides technical support for the reform of sports psychology teaching in colleges and universities and contributes to optimizing the information-based teaching mode. (shrink)

The intellectual debates on wise entrepreneurship behavior such as decision making tend to focus on the relationship between economic rationality and morality, while overlooking the important role affect plays. To fill in this gap, this paper proposes a theoretical framework based on the Confucian concepts of ren and yi and studies their practical manifestation in qing and li 1 for decision making. Drawing from 32 in-depth interviews and 52 vignettes with Chinese SME entrepreneurs, this study has found that qing plays (...) an essential role in decision making. Chinese entrepreneurs had to deal with the dilemma relating to qing and li 1 holistically to reach a balanced outcome in their everyday business practices. As a major contribution, this study extends the study of Confucian ethics by highlighting ren-yi as an important perspective for understanding Chinese entrepreneurial decision making and also for promoting the affective dimensions for entrepreneurial ethical decision making in general. (shrink)

During the COVID-19 pandemic, online education has become an important approach to learning in the information era and an important research topic in the field of educational technology as well as that of education in general. Teacher–student interaction in online education is an important factor affecting students’ learning performance. This study employed a questionnaire survey to explore the influence of teacher–student interaction on learning effects in online education as well as the mediating role of psychological atmosphere and learning engagement. The (...) study involved 398 college students studying at Chinese universities as the research object. Participants filled out a self-report questionnaire. The study found that the level of teacher–student interaction positively affected students’ learning effects. The psychological atmosphere mediated the positive effect of the level of teacher–student interaction on learning effects with mediating effect value of 0.1248. Learning engagement mediated the positive effect of teacher–student interaction on learning effects with a mediating effect value of 0.1539. The psychological atmosphere and learning engagement play a chain-mediating role in the mechanism of teacher–student interaction affecting students’ learning effects; that is, teacher–student interaction promotes students’ learning engagement by creating a good psychological atmosphere, which, in turn, influences learning effects. The mediating effect value was 0.0403. The results indicate that teacher–student interaction not only directly affects students’ learning effects but also influences students’ learning effects through the mediating effect of the psychological atmosphere and learning engagement. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:An Exegetic Study of the So-Called Proposition of Confucian AestheticsWang Yi (bio) and Xiaowei FuSince Wang Guowei and Cai Yuanpei introduced the concepts of aesthetics and aesthetic education, respectively, to China in the early twentieth century, there has been a strong tendency in many of the aesthetic discussions to examine ancient texts and materials using modern concepts of aesthetics. In particular, sentences with the character-word mei1 are often sought (...) in classical works and interpreted as speeches on or about beauty, which has led to frequent misunderstandings of the classical texts and of the ancient Confucian aesthetic theory.The most typical among these misunderstandings, we think, is the misinterpretation of one of Mencius's remarks on the goodness of human nature-"To possess these qualities of goodness fully is beautiful" (Chongshi zhiwei mei)2-as a representative statement of the Confucian aesthetic theory of "the union of the beautiful and good." Although it is not clear who was the first to put this interpretation forward, it is now widely accepted and almost unquestioned that the statement "Chongshi zhiwei mei" is the classical proposition of the Confucian aesthetic theory after countless repetitions by aestheticians and educationalists. And extended from this is the claim that "the union of the beautiful and good," or the union of the moral and beauty, is the traditional theory of Confucian aesthetic education.3 Finding it coincidentally in accordance with the idea of "the union of the beautiful and good" in both the Soviet and Greek philosophies, aesthetic educators are apt to admit that aesthetic education is included in moral education or aesthetic education is but one of the means of moral education; thus, aesthetic education cannot be an independent subject. [End Page 80]It is rather surprising that in spite of the wide interest in quoting this sentence, very little in the textual research and criticism has offered convincing proof that it is really Mencius's opinion about beauty or aesthetic theory and therefore-since he is the most influential Confucian educator and philosopher after Confucius-representative of the aesthetic theory of Confucianism.Actually, the proper analysis of the meaning of the word mei in this statement by Mencius has long been a controversial issue in Chinese history. There have been two main approaches: mei as an equivalent of shan (good/ goodness) and mei as a synonym with its modern Chinese counterpart. The former is taken by Zhao Qi,4 according to whom mei in this statement is a term used to explain a level of shan. This analysis is further developed by Sun Shi,5 who argues that mei is the third level of the six shan. Likewise, Yang Bojun,6 among other modern scholars, also considers mei an equivalent of shan. The latter approach, on the other hand, is pursued by Zhang Zai, Zhu Xi, Jiao Xun,7 and many modern aestheticians, who all interpret mei as "beauty" or "beautiful" in the aesthetic sense.The main interest of the present analysis is an attempt to decode the genuine meaning of the statement. With references to ancient dictionaries like Origin of Chinese Characters8 and exegetic works (from 206 bc to the modern times) of Mencius, this article attempts to contextualize mei in the original text and historical context in order to interpret the meaning of the sentence and the real intention of Mencius. In this way we hope to determine whether it can be regarded as the proposition of Mencius or the Confucian aesthetic theory of "the union of the beautiful and good."IIn the first part of this article we shall offer a contextual study of the sentence with reference to two of the ancient interpretations of the theme of the passage and the meaning of the character mei. By investigating the context of the sentence "Chongshi zhiwei mei" we argue that the theme of the passage is a discussion of the six levels of shan (goodness).The context of the sentence comes from a passage in Mencius (Jinxin part 2), which begins with Mencius talking with Haosheng Buhai about one of his disciples, Yue Zhengzi, who was reported to embark in a political career in the State... (shrink)

How to read the Confucian Classics today? Scholars with philosophical training usually emphasize that the philosophical approach, in comparison with the classicist and historical ones, is the best way to read the Confucian Classics, for it can dig out as much intellectual resources as possible from the classical texts in order to show their modern relevance. Briefly, the philosophical approach runs as follows: first, to discover or identify the philosophical question inhered in the text; then to reconstruct the line of (...) thinking, reasoning, and argumentation revealed in the text, which will lead to the answer of the question; and finally evaluate the effectiveness of the answer by any possible criticism. In spite of the fact that the philosophical approach does help showing the Confucian classics are of great significance to modern people, some scholars seriously caution that this theorization would alienate Confucianism from its very practical concern about self-cultivation. Accordingly, traditional Confucian scholars adopted an existential approach to reading, that is using their personal experience to read, question, understand, and comprehend the meanings of the text, making their comprehension as something they find in themselves and thus will be at ease in it. So there seems to be a dichotomy between the modern philosophical approach and the traditional existential approach to reading of the Confucian Classics. In this paper, I shall argue that the dichotomy has never existed. In fact, traditional Confucian scholars read the Confucian canon in both the philosophical and existential ways. Song Confucian Zhu Xi’s ‘Method of Reading’ is a case in point. I shall then argue that these two approaches should be irreducible and inseparable so as to form a proper way of reading as well as teaching the Confucian Classics today. (shrink)

The formation of the discourse of Neo-Confucianism 1 in the Song period was a result of the interactions between many social and cultural trends. In the development of the Neo-Confucian discourse, the Cheng brothers (Cheng Hao and Cheng Yi) played key roles with their charismatic thoughts and impelling personalities, while Zhu Xi pushed Neo-Confucian thought and discourse to a pinnacle with his broad knowledge and precise reasoning. In the warm discussions and debates between different schools and thoughts, the Neo-Confucian discourse (...) proceeded towards completion and perfection, and evolved as contemporary topics and thinking modes changed. The essay argues that “ ding xing 定性 (stilling the nature)” was an important Neo-Confucian topic during the Song period. The doctrine of “stilling the nature” involves much central Neo-Confucian discourse such as the definition of xing 性 (human nature), the interior and exterior aspects of human nature, nature and qing 情 (feelings, sentiments), nature and xin 心 (mind, heart), nature and ren 仁 (benevolence, humanity, humaneness) and yi 义 (righteousness), nature and shi 事 (affair) or wu 物 (thing, object), the practice of preservation and cultivation, etc. Therefore, an examination of the formation, development and evolution of Neo-Confucianism is of great importance to the study of its early history. (shrink)

The scholar Jin Tian-zhu (1690 ~ 1765) was a Muslim of the Hui 回 ethnic group in the Qing dynasty who adhered to Islamic traditions handed down from generation to generation. In Qing Zhen Shi Yi, Jin Tian-zhu attempts to combine Confucianism and Islam through a simple comparison of their rituals. Jin Tian-zhu expresses his respect for Allah by attesting Allah’s existence and insisting that humans should obey Allah. He admits that in reality, besides Allah, the ruler is also clearly (...) an object of loyalty. In addition, he asserts that it is basic propriety for Muslims to be filial to their parents and that the scope of practice of filial piety must also apply to their ancestors beyond their parents. Jin Tian-zhu further expands his view of zhongxiao 忠孝 by asserting that the ultimate Muslim interest is in renlun 人倫, which he believes must be rectified. (shrink)

In this essay I offer a new interpretation of Wang Yangming's 王陽明 well-known doctrine of zhi xing he yi 知行合一 by contextualizing it in his endeavor to seek an alternative way of Confucian learning other than Zhu Xi's 朱熹. Both Wang and Zhu Xi understand the ideal of a Confucian sage as cheng 誠, but propose different ways to attain it. To some extent, Wang's original concern has long been neglected. The recent scholarship on Wang's unity of knowing and doing (...) focuses on whether Wang's notion of zhi is restricted to moral knowledge, and whether the dictum makes sense when facing the challenge of weakness of will. Frisina takes Wang's notion of... (shrink)

本书内容包括生死之际, 生与死的本质, 向死而生, 个体生死, 社会生死, 优生优死, 生死歧路, 现代人的生与死等.

Dreams were a topic of study even in ancient times, and they are a special spiritual phenomenon. Generations of literati have defined the meaning of dreams in their own way, while Zhu Xi was perhaps the most outstanding one among them. He made profound explanations of dreams from aspects such as the relationship between dreams and the principles li and qi, the relationship between dreams and the state of the heart, and the relationship between dreams and an individual’s moral improvement. (...) He summarized previous generations’ understanding of dreams and infused a new dimension from the School of Principles, pointing out a direction for individuals’ moral cultivation and spiritual pursuit. Zhu Xi also examined the opinions of Zhang Zai, Cheng Yi, Hu Hong and other thinkers on Confucius not dreaming of Duke Zhou in his later years, revealing differences between thinkers in the School of Principles. An analysis of Zhu Xi’s thoughts on dreams will provide deeper insight into the research on the School of Principles. (shrink)

Total factor productivity is not only the core of high-quality economic development but also a core indicator for measuring the quality of economic development. Improving total factor productivity is one of the most critical points in building a modern economic system. Firstly, this paper uses the DEA-Malmquist index method to measure and decompose the total factor productivity of China’s 30 provinces, municipalities, and autonomous regions from 2001 to 2017 and analyzes the characteristics of its temporal and spatial changes. From a (...) spatial perspective, the regional gap is relatively large. Secondly, we construct the index system of five dimensions and use this index system to comprehensively evaluate the improvement degree of China’s modernized economic system. The results show that the overall level of the improvement degree of China’s modernized economic system is relatively low, and the differences between provinces are great. Thirdly, this paper uses static and dynamic spatial econometric models to empirically analyze the effect of total factor productivity on the improvement degree of the modern economic system. The results show that the improvement degree of the modern economic system in China has obvious characteristics of time spillover and space spillover. Finally, we put forward countermeasures and suggestions on how to perfect the modern economic system. (shrink)

In order to construct a satisfactory theory of cheng-yi 誠意 (making thoughts sincere), Zhu Xi 朱熹 develops an account of how self-deception (zi-qi 自欺) is possible—a profound problem that has puzzled many philosophers. In Zhu’s opinion, zhi 知 (knowing) can be divided into two categories: a priori knowing and empirical knowing. The further division of empirical knowing defines three sorts of self-deception: (1) the self-deception caused by one’s ignorance (wu-zhi 無知), (2) the self-deception caused by one’s superficial knowing (qian-zhi 淺知), (...) and (3) the self-deception that may occur when one acquires genuine knowledge (zhen-zhi 真知). In this paper, I will construct a theoretical model of self-deception that follows Zhu’s criterial definition of self-deception in Daxue Zhangju 大學章句 (Interpretation of The Great Learning), thereby accounting for the possibility of these three sorts of self-deception. Better understanding of Zhu’s conception of self-deception could, moreover, open fruitful avenues for further work on his metaphysics and moral psychology. (shrink)

Ben shu yi xing wei wu jia zhi er yuan lun wei yan jiu zhu xian, an zhao " ke guan gou cheng yao jian, pai chu ke guan wei fa de shi you, zhu guan gou cheng yao jian, pai chu zhu guan ze ren de shi you " si jie ceng fan zui lun ti xi de jia gou, cong ke guan yao jian, zhu guan yao jian, xiu zheng xing tai san ge wei du, lin xuan fan (...) zui lun ling yu de ruo gan zheng yi wen ti yi ci zhan kai tao lun. ben shu jian chi yi wen ti wei dao xiang, wei rao si fa shi jian ti chu de nan ti, shu li xue shuo de mai luo, kao cha li fa de tuo dang xing, dui ge zhong li lun he guan dian tiao fen lü xi, zhi li yu li lun, li fa yu si fa de liang xing hu dong he xie diao fa zhan, ti chu de fang an zai yi ding cheng du shang hui da le li lun he shi jian zhong de yi wen. (shrink)

BackgroundInformed consent forms are intended to facilitate research enrollment decisions. However, the technical language in institutional templates can be unfamiliar and confusing for decision-makers. Standardized language describing financial implications of participation, namely compensation for injury and costs of care associated with participating, can be complex and could be a deterrent for potential participants. This standardized language may also be misleading in the context of comparative effectiveness trials of standard care interventions, in which costs and risk of injury associated with participating (...) may not differ from regular medical care. In addition, the revised U.S. Common Rule contains a new requirement to present key information upfront; the impact of how this requirement is operationalized on comprehension and likelihood of enrollment for a given study is unknown.MethodsTwo online surveys assessed the impact of (1) changes to compensation for injury language (standard vs. tailored language form) and (2) changes to the key information page (using the tailored compensation language form with standard key information vs. modified key information vs. modified key information plus financial information) on both likelihood of enrollment in and understanding of a hypothetical comparative effectiveness trial.ResultsLikelihood of enrolling was not observed to be different between the standard and tailored language forms in Study 1 (73 vs. 75%; p = 0.6); however, the tailored language group had a higher frequency of understanding the compensation for injury process specific to the trial (25 vs. 51%; p < 0.0001). Modifications to the key information sheet in Study 2 did not affect likelihood of enrolling (88 vs. 85 vs. 85%; p = 0.6); however, understanding of randomization differed by form (44 vs. 59 vs. 46%; p = 0.002).ConclusionsThese findings suggest that refining consent forms to clarify key information and tailoring compensation for injury language to the nature of the study, especially in the context of comparative effectiveness trials, may help to improve study comprehension but may not impact enrollment. (shrink)

The Fo yi jing 佛醫經 T793, a short text, discusses physical and mental health, presenting its content as the teachings of the Buddha. The Taishō presents the text as translated by Zhu Lüyan 竺律炎 and Zhi Qian 支謙. We survey bibliographic records to propose that this attribution is unreliable. Using computer assisted analysis, we locate passages in the text possibly borrowed from early Chinese sources, among them most notably An Shigao’s 安世高 Jiu heng jing 九橫經 T150A(31). These findings indicate that (...) T793 was probably compiled in China on the basis of various sources. We also find that some basic early Buddhist teachings, such as the four nutriments (āhāra) and rules regarding the eating of meat, are misunderstood or misrepresented in T793. Taking into account some terms and phrases in T793 that occur more frequently in translations in the Western Jin period, we suggest that T793 is likely a compilation made between the late third and early fourth centuries. It is thus probably one of the earliest extant Chinese compositions of this kind. (shrink)

To morally defer is to form a moral belief on the basis of some credible authority's recommendation rather than on one’s own moral judgment. Many philosophers have suggested that the sort of knowledge yielded by moral deference is deficient in various ways. To better appreciate its possible deficiencies, I propose that we look at a centuries-long philosophical discourse that made much of the shortcomings of this sort of knowledge, which is the discourse about “getting it oneself” (zide 自得) in the (...) later (post-classical) Confucian tradition. In this chapter, I offer the first sustained philosophical account of “getting it oneself,” as conceived by its most influential proponents—Cheng Hao, Cheng Yi, and Zhu Xi. I describe its most notable features, including its tendency to enhance epistemic confidence and what I call “self-discovery aspects” of the phenomenon. I then focus on the Neo-Confucian claim that some parts of the deliberative process should be spontaneous or unforced, which, I argue, they saw as necessary for an unbiased appreciation of the inferential force of the reasons for one’s moral conclusions. I conclude by pointing to some of the broader implications of my reading for both the history of philosophy and current debates about moral deference. (shrink)

Zi xin Zhongguo cheng li yi lai, sui zhe Zhongguo she hui wen hua de xi ju xing bian qian, Zhongguo wen yi xue ye jing li le duo ci zhuan xing, ben shu zai yi"shi" wei zhu yao xian suo de ji chu shang, yi wen yi xue si chao wei zhu ti an pai zhang jie jie gou.

Modern and contemporary scholars generally evaluate Zhoud-unyi's theory as cosmology. However, there is a difference in the specific content. As a representative example, Zhubokun defines Zhoudunyi's study as 'cosmogeny' based on Taijitushuo. Mozong-nsan defines Zhoudunyi's study as 'becoming' based on Tongshuo. ‘Cosmology’ originates from ‘Kosmos’ originally proposed by Pythagoras. Pythagoras interprets ‘Kosmos’ as ‘Universe’ and also presents the ‘form’ of ‘number’ as the cause of such a universe. And this ‘form’ defines ‘matter’ and the universe is created. In this way, (...) in the cosmology established by ‘matter’, ‘form’ and ‘dualistic world view’, ‘cosmogeny’ and ‘becoming’ are not particularly distinguished, and fact and value are separated. However, in the cosmology of Yi-ology, facts and values are continuous. The cosmology of Yi-ology is based on agricultural culture which is why it is 'becoming', and at the same time, its internal causes and principles have an ethical character. This is expressed as the law of ‘yiyinyiyang(一陰一陽)’. In this way, the philosophical meaning of cosmology, which can be confirmed in Yizhuan, is a continuation of facts and values, which leads to the thought of ‘the unity of heaven and human(天人合一)’. Taijitushuo has the character of 'becoming' but also the charac-ter of 'cosmogeny'. However, the theory of spontaneous generation by the movement of ‘Yuanqi(元氣)’ itself in Taijitushuo as supported by Zhu Xi has limitations in terms morality and of ethics. It is that in the process of cosmogony, the moral nature or essence by confucianism cannot be dealt with. If so, the theory of cosmogeny in Taijitushuo will be reduced to non-essentialism or a search for facts. Zhu Xi is solving these problems through 'Li-bunti(理本體)'. In other words, by setting up a transcendental and conceptual space, the principle of ‘yiyinyiyang(一陰一陽)’ can always function as a natural law and a normative law throughout the entire process of ‘Qihua(氣化)’. If so, Taijitushuo's theory of cosmogeny means value and practical discussion, and also means ‘the unity of heaven and human(天人合一)’. Based on this, Zhu Xi's 'Li-buntilun(理本體論)' does not oppose cosmology, but rather supplements it. (shrink)

Confucian wisdom is commonly assumed to consist in the Confucian value perspective as humanism in a naturalistic outlook. In fact, Confucius and Mencius sketched out a far more interesting notion of wisdom as rooted in cognizance and flexibility and expressed in sensitive discernment and the ability to read and respond to complex, changing circumstances--to read the writing on the wall. Whereas the notions of tradition and the Way are thought to weigh heavily in the Confucian perspective, the deeper insight and (...) innovative action of the "wise" can transform everything and recast tradition and the Way on a more adequate basis. In his commentaries and discourses on the Four Books, Zhu Xi grasped this notion of "wisdom" and explicated its connection to several related notions, including chung, yi, quan, and chongyong. This inquiry reveals an innovative, critical spirit in classical Confucianism that has largely lain dormant since the rise and persistence of a bureaucratic, authoritarian China after the Qin-Han period. (shrink)

In the employment relationship, organizational factors are the main factors that affect employee behavior. Especially for knowledge-based workers, it is even more crucial for organizations to give enough attention to their individual needs. Based on Existence, Relatedness, and Growth theory, this study constructs a moderated mediating model to explore how the impact of the employee–organization relationship on work engagement and work well-being of knowledge-based employees. In this study, existence–relatedness–growth need satisfaction is used as a mediator and the perceived symbiotic relationship (...) is used as a moderator. Data collected from 791 knowledge-based employees in higher education institutions from more than 20 provinces and cities in China are used to test the model. The results show that EOR has significant positive effects on WE and WWB. Need satisfaction for relatedness partially mediates the effects of EOR on WE and WWB. Need satisfaction for growth mediates the effect of EOR on WE while the mediating role of need satisfaction for growth between EOR and WWB is unsupported. The mediating role of need satisfaction for the existence of EOR on both WE and WWB is unsupported. The perceived symbiotic relationship moderates the relationship between EOR and WE and WWB. The findings are of theoretical significance in expanding the research field of EOR and providing a basis for organizations to implement EOR strategies. (shrink)

Ben shu yi Ming ru Li Cai de jiang xue huo dong yu xue pai jian gou wei zhong xin, tan tao cong shi liu shi ji chu dao shi qi shi ji mo li xue qun ti zhong xin xing xue shuo he xue pai de chan sheng, chuan bo, kuo zhan yu chuan cheng de mo shi, bing zhuo zhong cong si xiang shi de jiao du jie shi zhe zhong mo shi chan sheng he yun xing de (...) si xiang gen yuan yu nei zai dong li. Quan shu zheng wen gong qi zhang, zhu yao nei rong fen wei shang xia liang bian, shang bian yi hong guan zong lun de fang shi, cong li xue jing dian "Da xue" de wen ben bian dong he quan shi jing zheng qie ru, tan tao zhong wan Ming li xue xue shuo he xue pai jian gou de li lun gen ju; xia bian yi Li Cai de "zhi xiu" xue shuo ji qi jiang xue huo dong zuo wei ge an yan jiu, tan tao li xue xue shuo he xue pai de chuan bo ji chuan cheng de she hui hua tu jing. (shrink)

The author examines He Lin's interpretation of Zhu Xi's method of intuition from a phenomenological-hermeneutical perspective and by exposing Zhu's philosophical presuppositions. In contrast with Lu Xiangshan's intuitive method, Zhu Xi's method of reading classics advocates "emptying your heart and flowing with the text" and, in this spirit, explains the celebrated "exhaustive investigation on the principles of things (ge wu qiong li)." "Text," according to Zhu, is therefore not an object in ordinary sense but a "contextual region" or "sensible pattern" (...) that, when merged with the reader, generates meanings. Furthermore, by discussing the related doctrines of Lao Zi, Zhuang Zi, Hua-Yan Buddhism, Zhou Dunyi, and Zhu Xi's own "One principle with many manifestations (li yi fen shu)," the author identifies the philosophical preconditions of Zhu's method. Based on this analysis, the author goes on to illustrate Zhu's understanding of "observing potential yet unapparent pleasure, anger, sorrow and happiness" and "maintaining a serious attitude (zhu jing).". (shrink)

Previous studies have explored children’s intergroup resource allocation in the context of preexisting intergroup resource inequality. However, resource inequality between social groups often originates from different factors. This study explored the role of the origins of resource inequality on children’s intergroup resource allocations. In experiment 1, when there was no explicit origin of the intergroup inequality, children of different ages mainly allocated resources in an equal way and 5- to 6-year-olds showed ingroup bias. In experiment 2, we examined the influence (...) of different origins of intergroup inequality and found that 5- to 6-year-olds perpetuated intergroup inequality when resource inequality was based on either a structural or an internal factor. However, 10- to 11-year-olds rectified inequality or allocated equally when intergroup inequality was based on regional disparity and perpetuated resource inequality when intergroup inequality was based on performance difference. The origins of inequality appear to play an important role in children’s intergroup resource allocations, and older children can distinguish different origins of intergroup inequality in resource allocation. (shrink)

In a 1988 study, James T. C. Liu used the phrase "China turning inward" to characterize the shift from Northern Song to Southern Song intellectual traditions, especially the intellectual lineage from Cheng Yi 程頤 to Zhu Xi 朱熹.1 Building upon Professor Liu's characterization, I will explore more specifically how the Way turned toward greater emphasis on inner self-cultivation as daoxue 道學....

Value co-creation goes through the stage of co-production, customer experience, service-dominant logic, and service ecosystem. The integration of science and technology has become a key factor to the process of VCC. The rise and application of artificial intelligence technology has added a new driving force to VCC and began to affect its original practical logic. Based on the consumer perspective, this study uses Q-methodology to measure consumer cognitive attitude toward the use of AI technology in VCC, aiming to explore the (...) key factors that affect VCC. The study found that content quality, information security, efficiency concern, and degree of manipulation have become the important concerns of consumers for VCC under AI integration. Moreover, their different statements have their specific focus and direction. The study demonstrates and analyzes the importance of the four factors and proposes the combination of human and non-human actors to shape the new model of VCC in the future, which is worth further deepening and exploring for academia and enterprises. (shrink)

Volume 53, Issue 2, February 2021, Page 181-196.

《朱子语类》是研究朱子思想的重要文献，在世界范围内尚无英语全译本。本译著是继2014年出版的汉英对照《大中华文库·朱子语类选》（英译九卷）后，第二部英译选本，包括“性理”三卷、治学论三卷、四书论三卷、 道家论一卷。泽者重点关注了两个方面：保持原有的价值观念、信念体系、理论形态和表述方式，同时为与异域视野产生亲和力而适当添加内容，以向西方学术过渡和表述，帮助英语读者认识中国这位新儒学思想家。Class ified Conversations of Master Zhu is important literature for studying his thought and there has been no English translation of the entire classic available today.Following the bilingual Library of Chinese Classics' Selection.s from Classified Conversations of Zhu Xi （2014） with English translation of nine books.this is an English translation of ten more books， including three on nature and principle， three on pursuit of learning.three on the Four Books.and one on Daoism.The translators strove to retain as much as possible the original (...) values， beliefs， and theoretical conceptions， as well as their conveying ways.and meanwhile， create affinity with the readership by information compensation.so as to render their English version readily accessible to the West academic community for effective communication， affording English readers a potent encounter with the Chinese Neo-Confucian thinker. (shrink)