Emotion recognition plays an important role in intelligent human–computer interaction, but the related research still faces the problems of low accuracy and subject dependence. In this paper, an open-source software toolbox called MindLink-Eumpy is developed to recognize emotions by integrating electroencephalogram and facial expression information. MindLink-Eumpy first applies a series of tools to automatically obtain physiological data from subjects and then analyzes the obtained facial expression data and EEG data, respectively, and finally fuses the two different signals at a decision (...) level. In the detection of facial expressions, the algorithm used by MindLink-Eumpy is a multitask convolutional neural network based on transfer learning technique. In the detection of EEG, MindLink-Eumpy provides two algorithms, including a subject-dependent model based on support vector machine and a subject-independent model based on long short-term memory network. In the decision-level fusion, weight enumerator and AdaBoost technique are applied to combine the predictions of SVM and CNN. We conducted two offline experiments on the Database for Emotion Analysis Using Physiological Signals dataset and the Multimodal Database for Affect Recognition and Implicit Tagging dataset, respectively, and conducted an online experiment on 15 healthy subjects. The results show that multimodal methods outperform single-modal methods in both offline and online experiments. In the subject-dependent condition, the multimodal method achieved an accuracy of 71.00% in the valence dimension and an accuracy of 72.14% in the arousal dimension. In the subject-independent condition, the LSTM-based method achieved an accuracy of 78.56% in the valence dimension and an accuracy of 77.22% in the arousal dimension. The feasibility and efficiency of MindLink-Eumpy for emotion recognition is thus demonstrated. (shrink)

It has been well established that life satisfaction is related to perceived social justice. However, current theories provide contrary assumptions on the direction of the influence. In this research, we use data from two longitudinal surveys collected in China to test the reciprocal relations between life satisfaction and perceived social justice over time. With a random intercept cross-lagged panel model, we disaggregate the between-person effect and the within-person effect of the relationship. To specify the conditions of the effect, we consider (...) income levels as the moderator. Study 1 showed that on the between-person level, life satisfaction, and perceived social justice are positively correlated. On the within-person level, cross-lagged effect results showed that an individuals’ deviations from their expected score in life satisfaction predict deviations from their expected perceived social justice at the next time point, while deviations from expected perceived social justice does not predict subsequent deviations from expected life satisfaction. In study 2, we divided participants into three groups based on their household income and conducted a multiple group analysis to test its moderation effect. We found that the between-person correlation of life satisfaction and perceived social justice is not moderated by income level, and it is significant in all the three groups. However, the within-person cross-lagged effect is moderated by income level, and the effect of life satisfaction on perceived social justice only exists in the low income group. This research confirms the unidirectional relationship between life satisfaction and perceived social justice across time, and clarifies the effect in different levels and income groups, providing new insights on the formation of justice perception. It is recommended that future studies apply experimental designs to reach causal effects and explore more possible moderators and mediators. (shrink)

Adherence to ethical principles in clinical research and practice is becoming topical issue in China, where the prevalence of mental illness is rising, but treatment facilities remain underdeveloped. This paper reports on a study aiming to understand the ethical knowledge and attitudes of Chinese mental health professionals in relation to the process of diagnosis and treatment, informed consent, and privacy protection in clinical trials.

Identification of non-coding RNAs (ncRNAs) has been significantly improved over the past decade. On the other hand, semantic annotation of ncRNA data is facing critical challenges due to the lack of a comprehensive ontology to serve as common data elements and data exchange standards in the field. We developed the Non-Coding RNA Ontology (NCRO) to handle this situation. By providing a formally defined ncRNA controlled vocabulary, the NCRO aims to fill a specific and highly needed niche in semantic annotation of (...) large amounts of ncRNA biological and clinical data. (shrink)

The current study examined youths’ and their parents’ perceptions concerning participation in an investigation of spontaneous and induced pain during recovery from laparoscopic appendectomy. Youth and their parents independently completed surveys about their study participation. On a scale from 0 to 10, both parents and youth rated their experience as positive. Among youth, experience ratings did not differ by pain severity and survey responses did not differ by age. Most youth reported that they would tell another youth to participate. Ethical (...) issues regarding instigation of pain in youth for research purposes are examined. (shrink)

內容簡介 為了批駁韋伯學說的謬誤，倘若我們以韋伯所謂的「理性化」和「除魅化」來界定「現代化」，則在儒家文化的發展史上，一共經過了三次「現代化」：在「軸樞時期」，孔子及其門人解釋《易經》，完成了儒家文化的第一次「 理性化」；宋明時期，程朱「理學」一派強調「道問學」和陸王「心學」一派強調「尊德性」，是其第二次現代化。 在「天人合一」的文化傳統裡，宋明理學家很難將具有「普遍性」的儒家價值理念建構成形式性的理論，來說清楚「儒家價值是什麼？」因此，儒家文化的第三次現代化，必須充分吸納西方文明菁華的科學哲學，以「多元哲學典 範」來建構「含攝文化的理論」。 本書以西方的科學哲學為基礎，先建構普世性的〈人情與面子〉理論模型，以及〈自我的曼陀羅模型〉，再以之作為參考架構，重新詮釋先秦儒家思想的內容，藉以描繪出先秦儒家思想的「文化型態學」。然後再對儒家思想分析 其「文化衍生學」，而分別討論：程朱的理學、陸王的心學、明清的經學，以及陽明學對於日本的影響。 在二十一世紀中，華人知識分子最重要的任務，是要以「儒、釋、道」三教合一的儒家文化作為主體，吸納西方文明的菁華，「中學為體，西學為用」，建立「儒家人文主義」的學術傳統，開創出嶄新的中華文明。.

In multimodal multiobjective optimization problems, multiple Pareto optimal sets, even some good local Pareto optimal sets, should be reserved, which can provide more choices for decision-makers. To solve MMOPs, this paper proposes an evolutionary algorithm with clustering-based assisted selection strategy for multimodal multiobjective optimization, in which the addition operator and deletion operator are proposed to comprehensively consider the diversity in both decision and objective spaces. Specifically, in decision space, the union population is partitioned into multiple clusters by using a density-based (...) clustering method, aiming to assist the addition operator to strengthen the population diversity. Then, a number of weight vectors are adopted to divide population into N subregions in objective space. Moreover, in the deletion operator, the solutions in the most crowded subregion are first collected into previous clusters, and then the worst solution in the most crowded cluster is deleted until there are N solutions left. Our algorithm is compared with other multimodal multiobjective evolutionary algorithms on the well-known benchmark MMOPs. Numerical experiments report the effectiveness and advantages of our proposed algorithm. (shrink)

In recent studies, numerous anomalies against the weak and semi-strong-forms of efficient market hypothesis have been found insignificant after controlling the small-firm effect. We investigate whether the insider trading anomaly, a major anomaly against the strong-form of EMH, can survive after excluding small firms with a novel data set and document several new findings. We find a substantially larger number of insider purchases than sales, while the average volume of insider sales is much higher than the average volume of insider (...) purchases. Echoing recent US studies, we find that insider sales generate more abnormal returns than insider purchases do. We find much lower abnormal returns from insider trading than documented in the literature and the associated trading costs, which suggests that the market efficiency of individual stocks may depend on their sizes, and even the strong-form of EMH holds to a larger extent than previously recognized. (shrink)

Although self-love is an important topic, it has not been viewed as appropriate for psychological research, especially in China. We conducted two studies to understand how Chinese people view self-love. In the first study, we surveyed 109 Chinese people about the dimensions of self-love using an open-ended questionnaire. In the second study, 18 participants were selected by means of intensity sampling and interviewed about the connotations and structure of Chinese self-love. The two studies revealed three important aspects of the Chinese (...) understanding of self-love: self-love has four dimensions: self, family, others, and society; it comprises five components: self-cherishing, self-acceptance, self-restraint, self-responsibility, and self-persistence; and the five components of self-love are linked together to form a stable personality structure. The reliability and validity of the two studies were strong. Finally, the results showed that Chinese self-love is dominated by Confucian culture, which provides guiding principles for how to be human. At the same time, it shows that there are differences in the understanding of self-love between Chinese and Western cultures, which provides an empirical basis for further research based on cross-cultural psychology and self-love psychology. (shrink)

While substantial progress has been made in the field known as artificial consciousness, at the present time there is no generally accepted phenomenally conscious machine, nor even a clear route to how one might be produced should we decide to try. Here, we take the position that, from our computer science perspective, a major reason for this is a computational explanatory gap: our inability to understand/explain the implementation of high-level cognitive algorithms in terms of neurocomputational processing. We explain how addressing (...) the computational explanatory gap can identify computational correlates of consciousness. We suggest that bridging this gap is not only critical to further progress in the area of machine consciousness, but would also inform the search for neurobiological correlates of consciousness and would, with high probability, contribute to demystifying the “hard problem” of understanding the mind–brain relationship. We compile a listing of previously proposed computational correlates of consciousness and, based on the results of recent computational modeling, suggest that the gating mechanisms associated with top-down cognitive control of working memory should be added to this list. We conclude that developing neurocognitive architectures that contribute to bridging the computational explanatory gap provides a credible and achievable roadmap to understanding the ultimate prospects for a conscious machine, and to a better understanding of the mind–brain problem in general. (shrink)

This study examined the effects of post-cue interval and cognitive load on item-method directed forgetting. The results of Experiment 1 and Experiment 2 showed that forget item retention increased as the post-cue interval increased. Moreover, increasing the cognitive load of participants by asking them to perform a secondary counting task did not impair, but rather facilitated, the intentional forgetting of the studied item under long post-cue interval conditions. These results and analyses of recall gains from the additional use of the (...) independent cue suggest that the improved recall of forget items caused by an increase in the post-cue interval came from an automatic process, and that after receiving the forget cue, participants did not engage a suppression operation that was resource-demanded. The current findings suggest that forgetting is more effective when participants perform a secondary task after receiving the forget cue. (shrink)

Zhu Xi has been commonly and justifiably recognized as the most influential philosopher of Neo-Confucianism, a revival of classical Confucianism in face of the challenges coming from Daoism and, more importantly, Buddhism. His place in the Confucian tradition is often and also very plausibly compared to that of Thomas Aquinas, slightly later, in the Christian tradition. This book presents the most comprehensive and updated study of this great philosopher. It situates Zhu Xi’s philosophy in the historical context of not only (...) Confucian philosophy but also Chinese philosophy as a whole. Topics covered within Zhu Xi’s thought are metaphysics, epistemology, ethics, political philosophy, hermeneutics, philosophy of religion, moral psychology, and moral education. This text shows both how Zhu Xi responded to earlier thinkers and how his thoughts resonate in contemporary philosophy, particularly in the analytic tradition. This companion will appeal to students, researchers and educators in the field. (shrink)

In this study, the authors utilize mountain pass lemma, variational methods, regularization technique, and the Lyapunov function method to derive the unique existence of the positive classical stationary solution of a single-species ecosystem. Particularly, the geometric characteristic of saddle point in the mountain pass lemma guarantees that the equilibrium point is the ground state stationary solution of the ecosystem. Based on the obtained uniqueness result, the authors use the Lyapunov function method to derive the globally exponential stability criterion, which illuminates (...) that under some suitable conditions, a certain internal competition is conducive to the global stability of the population, and a certain amount of family planning is conducive to the overall stability of the population. Most notably, the regularity technique of weak stationary solution employed in this study can also be applied to some existing literature related with time-delays reaction-diffusion systems for the purpose of regularization of weak solutions. Finally, an illuminative numerical example shows the effectiveness of the proposed methods. (shrink)

Ethical theory today is dominated by utilitarianism and by deontological theories . We also find, though to a much lesser extent, virtue ethics, feminist 'care' theories , social contract theories, and rights-based theories. But often missing from the discussion-and from most ethics textbooks-is natural law theory. Natural law theory has a long history, starting with the Stoics. It is influential outside of the Anglo-American world , and it has its powerful defenders today . But nevertheless it is virtually absent from (...) most contemporary studies in ethics and, even when it is mentioned, it is often quickly rejected. Why is this theory so widely ignored or rejected? There are a number of reasons that have been given. Some raise the problem of the distinction between 'is' and 'ought'-that is, that contrary to a basic claim of natural law theory, one cannot infer a moral statement of what one' ought 'to do from a descriptive statement of the kind of being one' is. 'Some attack the theory because it is a' naturalistic 'theory, and it commits ' the naturalistic fallacy'-that moral properties are 'simple,' and cannot be defined in terms of something that is natural And there is today a widespread scepticism that questions whether there are such things as objective, universal moral standards-ie, standards which apply to all human beings, regardless of the culture from which they come or the time in which they live. In any case, even if there are such standards, we might still ask Where do they come from? Can we know what they are? And can we be certain that they are legitimate? Many, if not most of these questions were, however, addressed by Jacques Maritain. In this paper, I want to outline Maritain's distinctive account of natural law and its metaphysical and epistemological dimensions. This account not only provides a more sophisticated understanding of natural law, but gives us good reason to challenge the marginalization of it in contemporary moral philosophy. The object of this short essay has been to present Jacques Maritain's account of natural law. For Maritain, the 'natural law' is "an order or a disposition that the human reason can discover and according to which the human will must act in order to be in accord with the essential and necessary ends of the human being. "Such an account proposes not only a description of human behaviour, but a standard of moral action and a foundation for human rights . Maritain's adopts the view that this law is not only related to human nature, but is known naturally. He believes that, given his arguments concerning the metaphysical and epistemological dimensions, we have a historically sensitive version of a natural law theory that accords with human experience, that bridges the is / ought gap, and that explains how differences in moral knowledge do not count against a natural law view. If we take this approach-an approach that Maritain believes is rooted in St Thomas-Maritain believes that one can respond to at least some of the major criticisms of natural law theory. There is, of course, more to a natural law theory than an account of its metaphysical and epistemological dimensions. Clearly, more needs to be said concerning its relation to other kinds of law . We also need to specify what exactly we know of natural law. And it is also important to see how Maritain's account compares with other natural law theories , especially the 'rationalist' accounts that were popular in the eighteenth century. Nevertheless, it is clear from the discussion throughout this essay that Maritain's theory is not one that one should hastily reject-and that it should be included among the major moral theories of today. (shrink)

The Confucian view that human beings are destined to live and flourish in symbiosis with each other and with nature is particularly significant in developing a Taiwanese Confucianism that can deal with the problems that come with industrialization.

本书内容包括:中国古代生态美学思想寻踪、西方文化生态资源撷英、民族文化生态美窥视、生态美的学理研讨、生态美的实证研究。.

本书作者对逻辑学、自然辩证法、科学技术哲学、科学技术社会学、科学技术与经济、知识创新、生态文明等领域的独到见解。.

有品社會是培養出來的！ 自《黃崑巖談教養》一書出版後，黃崑巖就成了「教養的代言人」 在《黃崑巖談有品社會》，他再度從家庭教育、大學教育、醫學教育，乃至中、美、英社會及日常生活來談有教養的社會，不僅借鏡國外良好的典範，也從文化、教育制度上的不同分析國內外教養的差異，希望我國的教養水準能 更為提升 回憶錄自傳出版不久以後，聯經出版公司的發行人林載爵先生，主編林芳瑜女士聯袂來我家裡，坐在一起從南談到北，也從天談到地，當然也談到我的《談教養》，就自然觸及該書銷售的實情。林先生及林女士異口同聲地說我為 何不寫《談教養二》一書？這事就此打斷，以後沒有再提。 等他們都走了，在空蕩蕩的家中一個人想起他們的建議，這本書的概念油然浮現。說實話，龍應台女土曾經打了一通電話，告訴我我的名字和教養兩個字連在一起了。龍女士打電話來以前，胡忠信先生也在台灣的電視說，黃某某 是位醫生又是教養的教父，現在胡志強的案件爆發了，他為什麼不講話？但當時我人在美國加州，答不上話。這兩個人都配得上稱為名嘴，兩個人都提起我的名字，可見教養兩個字已經掀起了一陣風潮。 其實，有不少高中以及大一的通識課程，舉行了《談教養》讀後感的論文比賽，高雄大學工學院的黃院長還以率團來見我當作入圍的獎品哩！ 嘉義縣政府也大量訂購，為的是要送縣府同仁共讀討論。這些都促成我寫這本書，期間還蒙吳豐山先生的鼓勵，他二○○四年二月十四日曾擔任兩位總統候選人陳水扁及連戰先生的電視辯論會歷史性的協調人。 本書仍以談教養為主，但從各種角度去檢視這個社會因為不重視教養而成了什麼樣子。我自從一九八二年回台之後，一直在觀察我們的社會，思辨其變化的原因。這本書選了約二十個現象是有關我們大眾教養不足的結果，加以申 論。目的無外乎在喚起國人的注意，並加以改善。 書裡提到「知識分子」四個字，我主張我們早日迎合世界潮流而改稱「智識分子」。智識分子有異於知識分子，是前者在處裡問題時，除了要有以前強調的 IQ 之外，現代的智識分子更應具有情緒管理的要領。情緒管理就是英文的 EQ ，是做人的教育，是真正教育的精髓，也是近代教育成敗的關鍵。 但是誰的情緒需要管理？答案是誰的情緒都得管理，包括自己的以及周遭有來往的人。中國近代社會與西歐列強接觸的結果，自敗於西洋的船堅砲利，而提出了學以致用的口號，迄至近年。國內的教育長期在這種醬缸裡浸淫的結 果，產生了畸型的教育法，國人叫做「一試定江山」，求學過程伴隨著學校老師及家長的體罰與關照，很少是不痛苦的。 美國教育部也清楚這種教育法的問題，所以有一次美國教育部的官員在訪查我們醫學系的運作時，曾經公開問過：「貴國依一試定江山的考試制度而招進醫護人員，怎能確保他或她會是個好醫生？」 前台灣駐南非末代大使陸以正曾經說過，一個社會若只強調學以致用，久了，會變得膚淺並技術化，我們社會所面對的教育問題，正是價值觀與技術化的問題。所幸國內具有慧眼的教育家已看到這問題的後果而呼籲改正，品格教 育的重要性也得到了應有的重視。 是的，追根究柢，人要有品格、要有教養，社會才會有文化以及品格內涵，住在人人盡責、利他而富於正義感的社會，就能享受幸福。.

Xiu zhen xu yu (wai pian) -- Tan Lao sui gan -- Yin shi yang zhen.

Objectives: To investigate the current situation of completing the informed consent for do-not-resuscitate (DNR) orders among the competent patients with terminal illness and the ethical dilemmas related to it. Participants: This study enrolled 152 competent patients with terminal cancer, who were involved in the initial consultations for hospice care. Analysis: Comparisons of means, analyses of variance, Student’s t test, χ2 test and multiple logistic regression models. Results: After the consultations, 117 (77.0%) of the 152 patients provided informed consent for hospice (...) care and DNR orders. These included 21 patients (17.9%) who signed the consent by themselves, and 96 (82.1%) whose consent sheet was signed only by family members. The reasons why patients were not involved in the discussions toward the consent (n = 82) included poor physical or psychological condition (44.9%), concerns of the consultant hospice team (37.2%), and the family’s refusal (28.2%). On a multivariate analysis, patients’ awareness of their poor prognosis (odds ratio = 4.07, 95% confidence interval = 2.05 to 8.07) and their understanding of hospice care (2.27, 1.33 to 3.89) were two independent factors (p<0.01) that influenced their participation in the discussions or their personal signature in the informed consent. Conclusion: The family-oriented culture in Asian countries may violate the principles of the Patient Self-Determination Act and the requirements of the Hospice Care Law in Taiwan, which inevitably poses an ethical dilemma. Earlier truth-telling and continuing education of the public by hospice care workers will be helpful in solving such ethical dilemmas. (shrink)

Although death statutes permitting physicians to declare brain death are relatively uniform throughout the United States, academic debate persists over the equivalency of human death and brain death. Alan Shewmon showed that the formerly accepted integration rationale was conceptually incomplete by showing that brain-dead patients demonstrated a degree of integration. We provide a more complete rationale for the equivalency of human death and brain death by defending a deeper understanding of the organism as a whole and by using a novel (...) strategy with shared objectives to justify death determination criteria. Our OaaW account describes different types of OaaW, defining human death as the loss of status as a human OaaW. We defend human death as similar to nonhuman death in terms of wakefulness, but also distinct in terms of the sui generis properties, particularly conscious awareness. We thereby defend the equivalency of brain death and human death using a resulting neurocentric rationale. (shrink)

We propose the Selfish Goal model, which holds that a person's behavior is driven by psychological processes called goals that guide his or her behavior, at times in contradictory directions. Goals can operate both consciously and unconsciously, and when activated they can trigger downstream effects on a person's information processing and behavioral possibilities that promote only the attainment of goal end-states (and not necessarily the overall interests of the individual). Hence, goals influence a person as if the goals themselves were (...) selfish and interested only in their own completion. We argue that there is an evolutionary basis to believe that conscious goals evolved from unconscious and selfish forms of pursuit. This theoretical framework predicts the existence of unconscious goal processes capable of guiding behavior in the absence of conscious awareness and control (theautomaticity principle), the ability of the most motivating or active goal to constrain a person's information processing and behavior toward successful completion of that goal (thereconfiguration principle), structural similarities between conscious and unconscious goal pursuit (thesimilarity principle), and goal influences that produce apparent inconsistencies or counterintuitive behaviors in a person's behavior extended over time (theinconsistency principle). Thus, we argue that a person's behaviors are indirectly selected at the goal level but expressed (and comprehended) at the individual level. (shrink)

Religious beliefs have often been taken either as absolutely foundational to all others or as ultimately founded on something else. This essay starts with an endorsement of the contemporary critique of foundationalism but sets its task as to search for the foundation of religious belief after foundationalism. In its third and main part, it argues for a Wittgensteinian reflective equilibrium as such a foundation. In this reflective equilibrium, religious beliefs are no more and no less foundational to, or founded by, (...) other beliefs and practices. To appreciate this perspective better, I argue,in the first part, that Kai Neilsen's charge of Wittgenstein as a fideist is not accurate, and, in the second part, that D. Z. Phillips's fideistic contentions are unWittgensteinian. (shrink)