PurposeOlder adults aged 60 years and above are classified as being of high-risk for infection during the COVID-19 pandemic. This study aimed to investigate the associations of psychological factors of preventive behaviors with three preventive behaviors among Chinese older adults during the COVID-19 pandemic.MethodsA cross-sectional questionnaire survey was administered via SOJUMP, a widely used online survey platform in China. A total of 928 older adults were recruited using a snowball sampling approach from Hubei Province and outside Hubei Province in China (...) during May 18, 2020 to June 7, 2020. Multiple hierarchical regressions were conducted with four models to examine the association between demographic, past behavior, psychological factors and each preventive behavior.Principal FindingsAll three preventive behaviors in older adults increased dramatically during the pandemic of COVID-19. Gender, living status, educational level, past behavior, health knowledge, intention and planning significantly predicted hand washing behavior, R2 = 0.395, F = 54.372, p < 0.001. Gender, education level, important others infection, past behavior, health knowledge, planning and action control significantly predicted mask wearing behavior, R2 = 0.202, F = 23.197, p < 0.001. Living place, past behavior and health knowledge significantly predicted social distancing behavior, R2 = 0.204, F = 26.201, p < 0.001.Major ConclusionsPast behavior and health knowledge predicted all three preventive behaviors. Planning was an important psychological factor for both hand washing and mask wearing behaviors. All those critical demographic and psychological factors are critical for future interventions to facilitate older adults to comply with three preventive behaviors in daily life and to stay healthy during the COVID-19 pandemic. (shrink)

This book analyses and defends the deflationist claim that there is nothing deep about our notion of truth. According to this view, truth is a 'light' and innocent concept, devoid of any essence which could be revealed by scientific inquiry. Cezary Cieśliński considers this claim in light of recent formal results on axiomatic truth theories, which are crucial for understanding and evaluating the philosophical thesis of the innocence of truth. Providing an up-to-date discussion and original perspectives on this central and (...) controversial issue, his book will be important for those with a background in logic who are interested in formal truth theories and in current philosophical debates about the deflationary conception of truth. (shrink)

The experience machine was traditionally thought to refute hedonism about welfare. In recent years, however, the tide has turned: many philosophers have argued not merely that the experience machine doesn't rule out hedonism, but that it doesn't count against it at all. I argue for a moderate position between those two extremes: although the experience machine doesn't decisively rule out hedonism, it provides us with some reason to reject it. I also argue for a particular way of using the experience (...) machine to argue against hedonism – one that appeals directly to intuitions about the welfare values of experientially identical lives rather than to claims about what we value or claims about whether we would, or should, plug into the machine. The two issues are connected: the conviction that the experience machine leaves hedonism unscathed is partly due to neglect of the best way to use the experience machine. (shrink)

It has become commonplace to distinguish enumerative theories of welfare, which tell us which things are good for us, from explanatory theories, which tell us why the things that are good for us have that status. It has also been claimed that while hedonism and objective list theories are enumerative but not explanatory, desire satisfactionism is explanatory but not enumerative. In this paper, I argue that this is mistaken. When properly understood, every major theory of welfare is both enumerative and (...) explanatory. (shrink)

Previous research has shown that virtuous leader behavior in the form of benevolent leadership has considerable impact on employee creativity. However, little is known as to how and under what conditions these constructs are linked. In the current research, we proposed and tested a moderated mediation model positing leader–member exchange as a mediator, and employee power-distance orientation as a moderator of this relationship. Two studies were conducted to test our hypothesized model. In Study 1, repeated measured data collected from 284 (...) Chinese employees in an information technology company demonstrated that benevolent leadership had a lagged effect on LMX. In Study 2, analyses of multisource and lagged data from 391 Chinese employees in 42 research and development teams, and their direct supervisors indicated that benevolent leadership was positively related to supervisor-rated employee creativity via LMX. In addition, the relationship between benevolent leadership and LMX was stronger for employees high in power-distance orientation. Theoretical implications of benevolent leadership’s research and practical contributions concerning promoting creativity in organizations where benevolent leaders prevail are also discussed. (shrink)

We argue that all general concepts are family resemblance concepts. These include concepts introduced by ostension, such as colour(s). Concepts of colour and of each of the specific colours are family resemblance concepts because similarities concerning an open‐ended range of colour or of appearance features crop up and disappear. After discussing the notion of “same colour” and Wittgenstein's use of the phrase “our colours”, we suggest family resemblance concepts in one tradition can often be extended to family resemblance concepts in (...) another tradition, illustrated by Wittgenstein's use of the words Spiel and “game”. (shrink)

In the current study, late Chinese–English bilinguals performed a facial expression identification task with emotion words in the task-irrelevant dimension, in either their first language or second language. The investigation examined the automatic access of the emotional content in words appearing in more than one language. Significant congruency effects were present for both L1 and L2 emotion word processing. Furthermore, the magnitude of emotional face-word Stroop effect in the L1 task was greater as compared to the L2 task, indicating that (...) in L1 participants could access the emotional information in words in a more reliable manner. In summary, these findings provide more support for the automatic access of emotional information in words in the bilinguals’ two languages as well as attenuated emotionality of L2 processing. (shrink)

This highly original work explores the concept of self-awareness or self-consciousness in Buddhist thought. Its central thesis is that the Buddhist theory of self-cognition originated in a soteriological discussion of omniscience among the Mahasamghikas, and then evolved into a topic of epistemological inquiry among the Yogacarins. To illustrate this central theme, this book explores a large body of primary sources in Chinese, Pali, Sanskrit and Tibetan, most of which are presented to an English readership for the first time. It makes (...) available important resources for the study of the Buddhist philosophy of mind. (shrink)

Parmenides expelled nonbeing from the realm of knowledge and forbade us to think or talk about it. But still there has been a long tradition of nay-sayings throughout the history of Western and Eastern philosophy. Are those philosophers talking about the same nonbeing or nothing? If not, how do their concepts of nothing differ from each other? Could there be different types of nothing? Surveying the traditional classifications of nothing or nonbeing in the East and West have led me to (...) develop a typology of nothing that consists of three main types: 1) privative nothing, commonly known as absence; 2) negative nothing, the altogether not or absolute nothing; and finally 3) original nothing, the nothing that is equivalent to being. I will test my threefold typology of nothing by comparing the similarities and differences between the conceptions of nothing in Heidegger, Daoism and Buddhism. With this study, I hope that I will clarify some confusion in the understanding of nothing in Heidegger, Daoism and Buddhism, and shed light on the central philosophical issue of “what there is not”. (shrink)

Enumeration and explanation in theories of welfare, Analysis, doi.org/10.1093/analys/anx035, published 13 April 2017.

We investigated how the location of one’s own name in a visual display influences its conscious awareness using recall and recognition tests in an inattentional blindness paradigm. The participant’s own name or another person’s name appeared unexpectedly in the center or the periphery of the display during a critical trial under low- or high-attentional search load. The results showed that the majority of participants detected their names under low load regardless of location and test method. Under high load, the majority (...) of the participants could recognize or recall their names presented in the center of the display. When the person’s name was in the periphery, most of the participants did not recall their names, and approximately half recognized their names. In contrast, conscious awareness of another person’s name was low in all conditions. A person’s own name is processed with high priority, even under a high-attentional load. (shrink)

The public support of corporations is continuously declining. The view that the system of free enterprise and profit-making are at odds with societal interests isbecoming more and more prevalent. Business’s associated loss of social acceptance poses a serious threat to the future viability of the system of free enterprise. Thus, corporate leaders face the task of regaining and sustainably securing the social acceptance of business. This paper presents three interrelated business ethics competencies which corporate leaders require to be able to (...) accomplish this task: (1) the ability to prove that business and profit-making do have a societal function, (2) the knowledge of what defines responsible business, and (3) the ability to organize responsible decisionmaking within their corporations. (shrink)

The purpose of this paper pointed out that Hegel's philosophy, which several important methodological principle, and self-described conduct in the spirit of the dialectical movement in the main content and rhythm patterns. The first part I will point out that "the specific dialectical thinking" and "organic whole concept of self-development" is the main features of Hegel's thought. And in the second part of the argument: to show itself as a spiritual movement accreditation, which consists of the same state of self (...) out of the original, self-denial, to return to their own, including poor and reach their own community and the higher of the same stand, and towards the infinite intrinsic activities of self-purpose. (shrink)

Name der Zeitschrift: Semiotica Jahrgang: 2017 Heft: 216 Seiten: 383-397.

Theoretical evidence suggests that corporate social irresponsibility (CSI) should produce long-lasting negative influences on firm performance. Yet, little empirical evidence exists in the literature to support this time-embedded research frame. This research was conducted by collecting a large set of firm data and by employing a series of vector autoregressive models to map out the longitudinal dynamic relationships between CSI and firm value under high versus low levels of two external factors, environmental dynamism and competition intensity, and one internal factor, (...) firm capability. The results show that CSI’s negative influences endure in scenarios such as high dynamism, high competition intensity, and low capability, but it has only a short-term impact on low-dynamism markets and does not produce significant effects on firm value under low-competition or high-capability conditions. These findings yield useful implications for CSI, resource-based theory, and environment theories as well as for managerial effectiveness of coping with social negativities. (shrink)

The purpose of the Chinese Environmental Information Disclosure System is to protect the environment through public participation and public opinion. This paper uses data from listed Chinese companies in heavily polluted industries from 2008 to 2013 to examine the influence that corporate political connection has on corporate environmental information disclosure level. The results show that firstly, while environmental disclosure level has improved over time, negative information that reflects the real status of environmental management has also been concealed. Secondly, although corporate (...) political connection can influence companies to more actively disclose environmental information, it can also mask political rent-seeking in the guise of protecting the environment. This is especially prevalent in state-owned enterprises where political connection has a significant positive impact on CEID in the eastern and western parts of China. If political connections influence CEID, it will be difficult to improve the quality of environmental disclosure and provide useful information for decision makers. There is an urgent need to standardize and strictly regulate listed companies’ system for environmental information disclosure. (shrink)

The problem of empty terms is one of the focal issues in analytic philosophy. Russell’s theory of descriptions, a proposal attempting to solve this problem, attracted much attention and is considered a hallmark of the analytic tradition. Scholars of Indian and Buddhist philosophy, e.g., McDermott, Matilal, Shaw and Perszyk, have studied discussions of empty terms in Indian and Buddhist philosophy. But most of these studies rely heavily on the Nyāya or Navya-Nyāya sources, in which Buddhists are portrayed as opponents to (...) be defeated, and thus do not truly reflect Buddhist views on this issue. The present paper will explore how Dignāga, the founder of Buddhist logic, deals with the issue of empty subject terms. His approach is subtle and complicated. On the one hand, he proposes a method of paraphrase that resembles Russell’s theory of descriptions. On the other, by relying on his philosophy of language—the apoha theory, he tends to fall into a panfictionalism. Through the efforts of his follower Dharmakīrti, the latter approach would become more acceptable among Indian and Tibetan Buddhists. Dignāga’s Chinese commentators, who were free from the influence of Dharmakīrti, dealt with the empty term issue in three ways: (1) by adhering to Dignāga’s method of paraphrase; (2) by allowing exceptions for non-implicative negation; and (3) by indicating the propositional attitude of a given proposition. Among these, the third proved most popular. (shrink)

This study deals with the tensions between old and new Yogācāra, as seen in the Huayan sources, which, in turn, reflect discontinuity between Indian Yogācāra and its reception in China. Its particular focus is on the concept of karmic appearance , as developed in the Awakening of Faith and further elaborated on by many Huayanmasters. This concept illustrates the sudden arising of deluded thoughts and provides us with a paradigm for the approach to the problem of delusion, a problem that (...) is deeply rooted in Tathāgatagarbha Thought and addresses the origin of deluded thoughts against the backdrop of the pure mind. This Huayan solution resembles the concept of free will, as developed in mainstream Christian theology after Augustine attempted to solve the problem of evil, and the concept of playfulness found in Indian Vedānta theology to explain the creation of the illusory world. (shrink)

The present paper discusses some concepts and materials that may be linked to Īśvarasena’s theory of non-cognition. These include the concept of feiliang 非量 as found in the writings of Dharmapāla, Asvabhāva, Jinaputra and their Chinese counterparts, and apramāṇatā (or apramāṇatva), as found in the works of Dharmakīrti and his commentators. I shall demonstrate that the two concepts in many ways mirror the theory of three pramāṇas, proposed by Īśvarasena. As most of these materials are from the sixth to eighth (...) century, they are extremely helpful for clarifying the early development of the theory of non-cognition and filling gaps in our understanding of the early development of this theory. (shrink)

The present paper explores some pre-Vibhāṣika sources including the Kathāvatthu, *Śāriputrābhidharma, and Vijñānakāya. These sources suggest an early origin of the concept of the cognition of nonexistent objects (asad-ālambana-jñāna) among the Mahāsāṃghikas and some of its sub-schools. These scattered sources also indicate some different aspects of this theory from that held by the Dārṣṭāntikas and the Sautrāntikas. In particular, some Mahāsāṃghika arguments for the cognition of nonexistent objects reveal how a soteriologically-oriented issue gradually develops into a sophisticated philosophical concept.

Among various opinions in the controversy over the the cognition of non-existent objects (asad-ālambana-vijñāna) among various Buddhist and Indian philosophical schools or in the debate on the objectless presentations (gegenstandslose Vorstellungen) happened in the early development of phenomenology and analytic philosophy, I find that Dharmakīrti and Husserl hold similar views. Both of them have less interest in redefining the ontological status of nonexistent objects than Russell and Meinong. Rather they engage themselves in analyzing the experiential structure of negative cognition and (...) come up with a similar conclusion that negative judgments presuppose affirmative perceptions. This study will enrich our understanding of both thinkers. (shrink)

This paper aims to defend the use of the notion of experimental individuation, which has recently been developed by Ruey-Lin Chen, as a criterion for the reality of theoretical entities. In short, when scientists experimentally individuate an entity, a realist conclusion about that entity is warranted. We embed this claim regarding experimental individuation within a framework that allows for other criteria of reality. And we understand so-called retail arguments regarding the reality of a particular theoretical entity as arguments that concern (...) choosing an appropriate criterion of reality for that entity and determining whether the relevant first-order scientific evidence satisfies that criterion. We argue that such retail arguments are philosophical because defending criteria of reality, and showing that they are or are not satisfied in particular cases, involves work that is distinctively philosophical. And we illustrate this philosophical work by applying our criterion of experimental individuation to three historical cases: Davy’s potassium, Lavoisier’s muriatic radical, and Thomson’s electrified particles. (shrink)

In recent years, the self-representational theory of consciousness emerged as a trend that moves beyond the debates between first-order and higher-order theorists, and the HOP (higher-order perception) versus HOT (higher-order thought) debates among higher-order theorists. This theory seems to offer us a model of consciousness that is closer to truth, but it also has limitations. My study will particularly address these limitations and attempt to overcome them by developing a theory of consciousness that is deeply rooted in the Buddhist epistemological (...) tradition. I will illustrate the dual-aspect structure of consciousness and criticize the self-representational theory for collapsing the distinction between these aspects. This study will lead to what I call a theory of the accumulation of aspects. (shrink)

The parable of the butterfly dream is one of the most interesting and influential passages among Zhuangzi's beautiful writings. This article interprets the butterfly dream from an interdisciplinary approach. The review of mythological and religious sources reveals that the image of the butterfly is widely understood to symbolize the human self or soul. The scientific study of dream experience touches upon the issue of self-consciousness and the sense of two-tiered self. The philosophical and psychological perspectives further highlight the tension between (...) the wu 吾-self and the wo 我-self, self and ego, bodily and spiritual soul, and allow me to test my hypothesis of self-alienation. (shrink)

Multi-person pose estimation is a challenging problem. Bottom-up methods have been greatly studied because the prediction speed of top-down methods is related to the number of people in the input image, making these methods difficult to apply in real-time environments. To solve the problems of scale sensitivity and quantization error in bottom-up methods, it is necessary to have a model that can predict multi-scale keypoints and refine quantization error. To achieve this, we propose context feature and refined network for multi-person (...) pose estimation (CRNet), which can effectively solve the problems of scale sensitivity and quantization error in bottom-up methods. We use a multi-scale feature pyramid and context feature to achieve scale invariance of the network. We extract global and local features and then fuse them by attentional feature fusion (AFF) to obtain context feature that adapt to multi-scale keypoints. In addition, we propose an efficient refined network to solve the problem of quantization error and use multi-resolution supervised learning to further improve the prediction accuracy of CRNet. Comprehensive experiments are conducted on two benchmarks: COCO and MPII datasets. The average precision of CRNet reached 72.1 and 80.2%, respectively, surpassing most state-of-the-art methods. (shrink)

本书将牟宗三哲学研究置于当前国内外关于牟氏研究现状的大环境, 大视野之中, 着眼于牟氏道德的形上学, 紧扣牟氏著述文本, 不仅考察和梳理了牟宗三的学思历程, 学术资源, 而且重点从良知论, "现象" 与 "物自身", 两层存有论, 内圣与新外王, 宗教论, 圆善论, 道德的形上学之完成等方面展开对牟宗三哲学的阐发和剖析.

Ben shu ji yu Wang Chuanshan zhe xue wen ben, can zhao "nei zai quan shi" de li lu yi ji quan shi zhi "dao" "shu" de ce lüe ji qiao, dui wang chuan shan zhe xue jin xing yan jiu, ti chu zhu ru Song Ming ru xue "san xi shuo", "wu zhong shi" ji xian shi shi jie de yu zhou lun, "tai ji" ben ti lun, xing zhi qian zai yu shi xian, liang ge ceng mian de (...) gong fu lun, ji yu "jin hua" de xun huan li shi guan, jun quan de "he fa xing" "zheng dang xing"yi ji "zi zhi lun" deng yi xie xin de guan dian, bing ti chu ru xue "shi cun dao de miao shu" "xing shang xue" "xing shang dao de shi jian" san zhong xing tai, tong guo jiang Wang Chuanshan yu Huang Zongxi deng tong shi dai de ru zhe yi qi zhi yu Ming mo Qing chu ru xue "xing shang dao de shi jian" xing tai, dui Wang Chuanshan zhe xue jin xing ru xue shi ding wei, wei Qing dai yi hou ru xue bao kuo xian dai xin ru xue dian ding ji ben fang xiang. (shrink)

In a bipartite quantum system, quantum states are classified as classically correlated and quantum correlated states, the later are important resources of quantum information and computation protocols. Since correlations of quantum states may vary under a quantum channel, it is necessary to explore the influence of quantum channels on correlations of quantum states. In this paper, we discuss CC-preserving, QC-breaking and strongly CC-preserving local quantum channels of the form \ and obtain the structures of these three types of local quantum (...) channels. Moreover, we obtain a necessary and sufficient condition for a quantum state to be transformed into a CC state by a specific local channel \ in terms of the structure of the input quantum state. Lastly, as applications of the obtained results, we present a classification of local quantum channels \ and describe the quantum states which are transformed as CC ones by the corresponding local quantum channel. (shrink)

本书共分五个章节，依次为：一、竹简《文子》研究；二、竹简《文字》成书年代反思；三、竹简《文子》、进本《文字》、《淮南子》三书关系反思；四、今本《文子》与《淮南子》之关系；五、当代学者新近出版《文子》论 著评述。.

The dissertation explores the historical development of the Yogacara doctrine of self-cognition. The concept "self-cognition " refers to the reflexive nature of the human mind, which is also a main subject in modern psychology and the rapidly-growing field of cognitive science. My central thesis is that the Buddhist doctrine of self-cognition originated in a soteriological discussion of omniscience among the Mahasam&dotbelow;ghikas, an early Buddhist school established right after the first schism of Buddhist community. The doctrine then evolved into a topic (...) of epistemological inquiry among the Yogacarins. ;Based on the primary sources in Chinese, Pali, Sanskrit and Tibetan, I trace the origin of the doctrine of self-cognition back to the Mahasam&dotbelow;ghikas. In their discussion on the omniscience of Srota-apanna, an initial stage of Buddhist sagehood, they admit that this omniscience and, consequently, the self-cognition of the mind and mental activities occur in a single moment. In their view, the mind is like a lamp: it illuminates other things while it also illuminates itself. ;The dissertation then explores the subsequent development of this doctrine in a series of Buddhist scholars, including Sarvastivadins, Sautrantikas, and Yogacarins. The Sarvastivadins set forth a systematic refutation to the Mahasam&dotbelow;ghika doctrine in terms of causality, epistemology, soteriology, the relationship of self and other, the distinction between particular and universal, and supportive similes. The Sarvastivadins also developed a reflective model, in which they saw self-cognition as possible only in multiple moments rather than in a single moment. ;The Sautrantikas developed their doctrine of self-cognition by synthesizing the views of their predecessors. They discussed self-cognition in a more epistemological context, and especially in a framework of successively arising moments of cognition. They conclude that only mental consciousness is endowed with the capacity of self-cognition. ;The early Yogacara doctrine of self-cognition bears a strong mark of Sautrantika influence, although it was modified by contact with the Yogacara idealism. Dignaga was the first Yogacara scholar to systematize a doctrine of self-cognition in his epistemological system. I argue, against several eminent contemporary scholars, that self-cognition is a separate type of perception for Dignaga. Finally, I introduce Dharmapala's concept of the cognition of self-cognition, which signifies a further level of reflexivity of the mind. (shrink)

In the field of comparative religion, many scholars believe that there are essentially two groups: the historical religions, such as Judaism, Christianity, and Islam; and the mystical religions, such as Hinduism, Buddhism, and Daoism. These, respectively, represent the basic spiritual attitude of the Western and Eastern worlds. Is it really the case that the Eastern world knows nothing about history, or is their idea of history different from that of the West? In this article, I will focus on a Japanese (...) philosopher, Keiji Nishitani, a representative of the Kyoto School, and examine his constructive engagement with the Buddhist and Christian ideas of historicity for the purpose of constructing “a proper view of history suitable for future mankind.” I will unfold this “proper” view of history in three parts: 1) time: linear or circular; 2) history and karma; 3) eschatology and nirvāṇa. (shrink)

The current paper reflects my own personal struggle between two different fields of my training and career: religious studies and philosophy. Scholars with training in religious studies are understandably less interested in philosophical issues and more interested in such issues as myth, ritual, practice, eschatology, and, in the case of Buddhism and other Indian religions, soteriology. I will mainly address the tension between soteriological and philosophical discourses. I do agree that philosophy, Eastern philosophy in particular, is a byproduct of religious (...) activities. But I do not agree with a popular view among scholars of Buddhist studies that all the Buddhist philosophical discourses serve a soteriological goal. On my view, Buddhist philosophy may have been developed out of asoteriological context, but it takes its own life and cannot be reduced too quickly to soteriology. I will illustrate this point with the well-known silence of the Buddha. (shrink)