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Although stressful life events have been shown to be a key risk factor for adolescent NSSI, the potential mediators and moderators of this relationship are unclear. Based on the social development theory and the organism-environment interaction model, we tested whether the link between stressful life events and adolescent NSSI was explained in part by deviant peer affiliation, and whether this process was buffered by gratitude. Chinese adolescents anonymously completed questionnaires to assess the study variables. The present study demonstrated that stressful (...) life events was linked to NSSI in part because of deviant peer affiliation, and high gratitude was a key protective factor to buffer this indirect effect. Teaching gratitude may be a helpful component of prevention and intervention programs to reduce adolescent NSSI. (shrink)

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Advocates of an ‘extended evolutionary synthesis’ have claimed that standard evolutionary theory fails to accommodate epigenetic inheritance. The opponents of the extended synthesis argue that the evidence for epigenetic inheritance causing adaptive evolution in nature is insufficient. We suggest that the ambiguity surrounding the conception of the gene represents a background semantic issue in the debate. Starting from Haig’s gene-selectionist framework and Griffiths and Neumann-Held’s notion of the evolutionary gene, we define senses of ‘gene’, ‘environment’, and ‘phenotype’ in a way (...) that makes them consistent with gene-centric evolutionary theory. We argue that the evolutionary gene, when being materialized, need not be restricted to nucleic acids but can encompass other heritable units such as epialleles. If the evolutionary gene is understood more broadly, and the notions of environment and phenotype are defined accordingly, current evolutionary theory does not require a major conceptual change in order to incorporate the mechanisms of epigenetic inheritance. _1_ Introduction _2_ The Gene-centric Evolutionary Theory and the ‘Evolutionary Gene’ _2.1_ The evolutionary gene _2.2_ Genes, phenotypes, and environments _3_ Epigenetic Inheritance and the Gene-Centred Framework _3.1_ Treating the gene as the sole heritable material? _3.2_ Epigenetics and phenotypic plasticity _4_ Conclusion. (shrink)

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This study empirically examined the effects of ethical leadership and ethical climate on employee ethical behavior in the international port context using survey data collected from 128 respondents who worked in Taiwan International Ports Corporation in Taiwan. Research hypotheses were formulated from the previous literature and tested using structural equation modeling. Results indicated that ethical leadership had a significant impact on ethical climate and the ethical behavior of TIPC employees. Ethical climate was found to be positively associated with employee ethical (...) behavior. The theoretical and practical implications of the research findings are discussed. (shrink)

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Following Mou Zongsan’s interpretation of Wang Yangming, this paper investigates the phenomenology of values and moral emotions in Max Scheler and the Confucian learning of heart, especially Wang Yangming. Part I illustrates the meaning of moral emotions in Confucianism and introduces Wang Yangming’s idea of pure knowing . Part II introduces Max Scheler’s idea of a priori value and feeling in order to explain how pure knowing could be both immanent and transcendental, both subjective and objective. Part III explores the (...) phenomena of value and feeling in Confucianism and Wang Yangming, giving a Schelerian interpretation of Wang Yangming’s teaching of four verses. Similar to Max Scheler, Confucian learning of heart affirms the intentional structure between hierarchy of values on the one hand and loving, preferring, and feeling of values on the other hand. This paper intends to clarify the basic structure of Wang Yangming’s thought; therefore, analyses on detailed moral emotions will be left to .. (shrink)

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Does the concept of political friendship make sense, and does cultivating political friendship among peoples strengthen universal peace? This article provides an Aristotelian account of political friendship as distinct from but analogous to personal friendship. Political friendships, founded on mutual recognition and respect, are characterized by consensual agreement about the fundamental terms of cooperation. While promoting such political friendship at the global level would be a measure to strengthen universal peace, another form of friendship, politicized friendship, is to be avoided, (...) as it is driven by rivalrous rather than equitable self-interest, and breeds political enmity and strife. Taking Aristotle's insights about political friendship to the global arena, the article considers Rawlsian peoples to be suitable subjects for political friendship. The duty of assistance and the duty to oppose outlaw states illuminate demands of political friendship among Rawlsian peoples that entail equity, power sharing and even sacrifice. (shrink)

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This article is an extension of my previous article, which describes pure knowing as the ability and criteria for making moral judgment.1 Due to apparent contradictions among Wang Yangming's statements, there are controversies over the evaluation and interpretation of Wang's idea of the relation between moral knowledge 2 and moral action. Generally, on the one hand, Wang admits that there are people who commit wrong actions even though they recognize that these actions are wrong. He claims not only that sages (...) possess pure knowing, but also that robbers feel ashamed to be called "robbers" through the working of pure knowing.3 On the other hand, he explicitly states that "There have never... (shrink)

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The main goals of this paper are two. First, it articulates what kinds of knowing pure knowing is in its narrow sense pure knowing as the capacity of moral judgment; pure knowing as moral knowledge and standard. Besides, it analyses pure knowing’s different features through a phenomenological description. All these aspects of pure knowing are tied by moral feeling. Second, this paper addresses two sets of theoretical problems that have been raised in Confucian discourse with respect to pure knowing and (...) Heavenly principle, primarily those that render Wang’s notion of pure knowing to be static recognition toward particular moral issues, or immediate response, which reading cannot really admit the possibilities of extension, reflection, moral cultivation, and reform of institution; and those that understand pure knowing to be merely abstract without concrete content, such as merely being a metaphysical substance. When properly understood, that is, from the perspective of moral emotions, Wang Yangming’s account of pure knowing provides for the possibilities of enhancement and cultivation, while insisting that the content of pure knowing is always accessible to us. (shrink)

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In this paper, I focus on analyzing the manifestation and significance of respect. I first illustrate the two meanings of jing 敬 and their connection in Confucian classical texts, which is helpful to understand the Confucian phenomenology of respect. The two meanings are seriousness as a mind-state and respect as an intentional feeling. After clarifying this point, I undertake a phenomenological analysis of respect, in order to show that respect helps one to achieve moral pursuit. This analysis takes the Kantian (...) notion of respect as a starting point but further is accomplished by the phenomenology of value and feeling. The respect for duties and affairs, the respect for personhood and dignity, and the respect for the worthy with merit motivate one to take moral actions. For example, respect contributes in taking one’s duties seriously, appreciating human beings’ spiritual values and good tendencies even when they have not been actualized, supporting the worthy to play a role, and emulating the worthy to make a contribution and serve others. In Subsequently, I clarify how respect helps one to achieve religious pursuit in one form of Christianity, in light of Max Scheler’s discussion on humility and reverence. Through revering God one respects others; through serving God and participating in God’s humble spirit one serves others. I elucidate the Confucian classics’ discussions on religious experience, in order to show how respect helps one to achieve religious pursuit in one form of Confucianism, and how it is similar and different from Max Scheler’s clarification. The concrete relation between respect and li 禮 in the Confucian tradition will be treated in another work. (shrink)

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This study was conducted to investigate the relationship between posttraumatic growth, resilience, positive coping style, and self-efficacy among the primary caregivers of children with developmental disorders in Chongqing, China. A total of 198 primary caregivers aged from 22 to 66 years old, including 155 females and 43 males, were enrolled. The Posttraumatic Growth Inventory, Connor-Davidson Resilience Scale-10, Simplified Coping Style Questionnaire, and General Self-Efficacy Scale were used for data collection. The results found that PTG could be positively predicted by resilience. (...) Positive coping style and self-efficacy mediated the relationship between resilience and PTG. The different levels of PTG were determined by the resident location, monthly income and education of the primary caregivers. The results suggest that it is critical to improve the mental health of the primary caregivers of children with developmental disabilities. Our results also provide a scientific basis for future research. (shrink)

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In the Western studies of the texts of Mozi, three distinctive views have surfaced in the past few decades: (1) Mozi is inconsistent because he seems to have been committed to both a Utilitarian standard and a divine command theory; (2) Mozi is a divine command theorist who argues that it is right to benefit the world because it is the will of heaven; and (3) Mozi is a utilitarian thinker who has based morality on the criterion of whether actions (...) benefit the world. In this paper, I will argue that the whole debate about whether Mozi is a divine command theorist or a utilitarian is misguided, because it is based on an incorrect understanding of the fundamental cultural perspective associated with the notion of Tian. An adequate understanding of the notion of Tian will reveal its fundamental difference from the Western notion of heaven. Such an understanding will enable us to put Mozi's moral philosophy in the ancient Chinese perspective in which a tension and potential conflict between 'the will of heaven' and 'the benefit of the world' simply cannot arise. (shrink)

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This paper investigates the integrity of financial analysts by examining their recommendation responses to large quarterly earnings surprises. Although there is no significant difference in recommendation changes between affiliated and unaffiliated analysts in response to positive earnings surprises, affiliated analysts are more reluctant than unaffiliated analysts to downgrade stock recommendations in response to negative earnings surprises. The evidence implies that conflicts of interest undermine the integrity of financial analysts. We further examine the effects of reputation concern and the Global Research (...) Analyst Settlement as informal and formal mechanisms, on restoring analysts’ integrity. The results show that the positive bias in recommendations remains prevalent for affiliated analysts from reputable investment banks and for the postreform period. Finally, evidence from market reactions suggests that investors fail to notice that analysts’ integrity is compromised by conflicts of interest and are misled by affiliated analysts. (shrink)

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This paper will investigate the phenomenology of shame with referring to Max Scheler’s description of the phenomenon and to the tradition of Confucianism. Section I explores the conflict between spirit, life and pleasure in the experience of shame. Shame implies a hierarchy of value, and it is felt when there is a conflict among different values and when the agent intends to sacrifice a higher value for a lower one. Shame also takes place when one is treated by others as (...) a mere object or merely as a sensuous being rather than a spiritual being possessing personal dignity. Section II clarifies the problem of destructive shame and humiliation. While genuine shame is indispensable for a person as such, wrongly felt shame is destructive to the cultivation of virtue. Differences between shame and humiliation and how one should treat humiliation will also be reexamined. (shrink)

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Abstract:In 1952, John Cage wrote 4′33″ which famously asked the performer not to play a single note: tacet. This provocative work raises a number of questions. In music—and by extension, music education—what does it mean to not do something? What does it mean to make no sound? More fundamentally, what is the nature of non-action, non-sound, and even nothingness in and of itself? Since Cage was influenced by Eastern philosophy, we journey to Asia in search of insights into nothingness and (...) associated notions of absence and negation. In particular, we draw on the writings of Daoist philosophers, principally Laozi, to examine a quartet of philosophical terms, namely, wu (nothing/ness), wuwei (non-action), wusheng (non-sound), and wuaile (neither sorrow nor joy). Using these ideas, we propose a Daoist-inspired philosophy of music education, one that emphasizes the usefulness (yong) of nothingness (wu). (shrink)

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How do experiences of shame and guilt shape or reflect the ways in which the vanquished are reconciled (or not) to the new world order established by the victors? Shame and guilt are universal experiences in the emotional landscape of post-war politics, albeit for different reasons and with radically different political effects. An examination of Germany after 1918 and of Japan after 1945 reveals that experiences of shame and guilt may be pivotal for creating conditions of possibility for reconciliation marked (...) by political and moral transformation. This transformative potential of shame and guilt, however, is a double-edged sword. In threatening old identities, values and beliefs, experiences of shame and guilt may provoke defensive, reactionary and violent political responses, and thus may precipitate hideous rather than salutary transformations. Political leadership and political culture are crucial factors in shaping the kind of reconciliation — reactionary or transformative — as well as the specific nature of transformations that experiences of shame and guilt may motivate the vanquished to pursue. (shrink)

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A fair amount of recent Xunzi scholarship has focused on the problem of moral transformation. The problem being addressed supposedly arises this way. According to Xunzi, human nature is innately or inherently evil; individuals, nevertheless, can become moral agents capable to embracing and loving moral principles. Unfortunately, Xunzi does not provide any account of how individuals whose characters are inherently evil can transformed into full moral agents. Several scholars have proposed various ways in which Xunzi could address the problems, but (...) all are unsatisfactory for various reasons. In this paper, I will develop my own reading of Xunzi’s moral philosophy. My approach is to put Xunzi in the context of classical Confucianism, a tradition that shaped Xunzi’s thinking on his metaphysical assumption about the world, his reverence for the wisdom of sage kings, and his emphasis on education as the necessary condition for virtue development. (shrink)

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Megaprojects are implemented by different organisations, such as owners, consultants, and contractors. Gradually, these organisations and their connections can form business networks that influence both the market position of individual organisations and project performance. Previous research on large-scale projects mainly focused on static and homogeneous networks that were constructed by one individual project and/or carried out over one-off collaboration. However, this neglected the consideration of project network diversity, as well as repetitive, dynamic, cross-project coopetition relationship and long-term business networks formed (...) by key actors. Here, we chose Chinese skyscrapers over 300 meters that were built from 1996 to 2015 as typical megaproject cases and analysed the formation and evolution of megaproject business networks from the perspective of interorganisational coopetition. We identified the key actors involved and empirically studied their dynamic network positions over time. The main contributions of this study are threefold. First, we found that past collaboration experience has direct and dynamic impacts on the formation of megaproject business networks. Second, we identified key actors in the interorganisational business network and unveiled their dynamic positions with clear patterns. Third, we highlighted the temporal-spatial effect on the formation and development of business networks, alongside developments in the megaproject market. The findings of this study also provide practical applications for owners to choose collaboration partners and to build high-performance teams and for suppliers to enter and sustain the business in the megaprojects networks. (shrink)

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Attention has been theorized as a system comprising three networks that can be estimated reliably by the attention network test ; the three networks are defined as alerting, orienting, and conflict control. The present study aims to identify the attention networks that are crucial for elite shooting and archery athletes and to examine whether mindfulness training can improve elite athletes' attention networks. We compared the performances in ANT between 62 elite athletes from the Chinese national team of shooting and archery (...) and 49 athletes from a provincial team in China. The results indicate three well-functioned attention networks in both groups, but elite athletes in the national team responded faster overall than athletes in the provincial team. The 62 elite athletes in the national team then received mindfulness training with varied periods ranging from 5 to 8 weeks, after which the ANT was re-administered. After mindfulness training, the elite athletes improved in orienting and conflict control networks compared with their pre-training performances. These results suggest that elite shooting and archery athletes in the national team are more efficient in all three attention networks, which means that they are able to reach the alerting state faster, make better use of environmental information, and suppress interference from distractors more efficiently. Moreover, the orienting and conflict control networks of the elite shooting and archery athletes can be improved by mindfulness training. We conclude that mindfulness practice should be considered as a useful addition to daily training for shooting and archery athletes. (shrink)

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Previous studies of the lexical psycholinguistic properties in second language production have assessed the degree of an LPP dimension of an L2 corpus by computing the mean ratings of unique content words in the corpus for that dimension, without considering the possibility that learners at different proficiency levels may perceive the degree of that dimension of the same words differently. This study extended a dynamic semantic similarity algorithm to estimate the degree of five different LPP dimensions of several sub-corpora of (...) the Education First-Cambridge Open Language Database representing L2 English learners at different proficiency levels. Our findings provide initial evidence for the validity of the algorithm for assessing the LPPs in L2 production and contribute useful insights into between-proficiency relationships and cross-proficiency differences in the LPPs in L2 production as well as the relationships among different LPP dimensions. (shrink)

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In this paper I examine the question of when human life begins from a neo-Aristotelian perspective. In my view, the basic principles of Aristotle’s metaphysics inform an account of human life (and the human person) that offers the best available explanation of the available phenomena. This account – the substance account of the human person – can fully incorporate the contemporary findings of empirical embryology, while also recognizing the essential uniqueness of rational human nature.

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Several commentators have noted that “justice has not fared well in the revival of virtue ethics”; it “has become damagingly marginalized” and “no longer has a starring role.” Given its traditional place among the four cardinal virtues this is a remarkable state of affairs and yet exactly this has occurred has not been adequately explored or explained. In this paper, I argue that the particular moral virtue of justice has been largely disregarded by the contemporary virtue theorists primarily because their (...) conception of justice is so different from Aristotle’s. Accordingly, they do not need the virtue of justice to do the kind of explanatory work in their systems that it does in Aristotle’s. (shrink)

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Research into logical syntax provides us the knowledge of the structure of sentences, while logical semantics provides a window into uncovering the truth of sentences. Therefore, it is natural to make sentences and truth the central concern when one deals with the theory of meaning logically. Although their theories of meaning differ greatly, both Michael Dummett’s theory and Donald Davidson’s theory are concerned with sentences and truth and developed in terms of truth. Logical theories and methods first introduced by G. (...) Frege underwent great developments during the past century and have played an important role in expanding these two scholars’ theories of meaning. (shrink)

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COVID-19 has made it difficult to adopt traditional face-to-face psychological intervention under this situation because of the blocked down and social distancing, which brings big psychological crisis to the public among the global. To explore the emotional change of the public in China at the outburst of the pandemic at different phases, to establish an online working platform and create a new model of an online intervention to hold public emotions under pandemic, and test its effectiveness, so to give advisement (...) for government emergency management system. We established an online organization to work for this program ad innovated a model of online group counseling with online emotional support accompany group right after the outburst of a pandemic. We analyzed 53 OESAGs from February 10 to April 9, including 555 application forms, 253 feedback from members, and 139 feedback from group leaders by using NVivo and SPSS to explore the evolution and characteristics of public emotion during COVID-19 and the effectiveness of OESAG. Our results showed that the emotional changes of members ranged from shock to depression to positive. The public's emotions swiftly changed from stress, anxiety, and isolation, to the hope of returning to work or finding a job during the pandemic with the help of OESAG. OESAG has effectively regulated the negative emotions of members by conducting psychological crisis intervention to provide members a space to communicate with each other, especially the female and frontline staff. Policy makers can set up an online systematic psychological crisis intervention system as soon as possible to make up for the lack of psychological assistance in the emergency management system. (shrink)

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As more and more firms operate globally, an understanding of the effects of cultural differences on ethical decision making becomes increasingly important for avoiding potential business pitfalls and for designing effective international marketing management programs. Although several articles have addressed this area in general, differences along specific, cultural dimensions have not been directly examined. Hence, the purpose of this study was to examine differences in ethical decision making within Hofstede's cultural framework. The results confirm the utility of Hofstede's cultural dimensions (...) and place ethical decision making within an overall theoretical framework. Sales agents from a high power distance, uncertainty avoidant, Confucian, collectivist culture (i.e., Taiwan) placed more value on company and fellow employee interests (vis-à-vis self interests) than did managers from a masculine, individualistic culture (i.e., the United States). American and Taiwanese managers did not differ in their deontological norms or on the importance that they placed on customer interests. The theoretical and managerial importance of these findings are also discussed. (shrink)

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People are known for good predictions in domains they have rich experience with, such as everyday statistics and intuitive physics. But how well can they predict for problems they lack experience with, such as the duration of an ongoing epidemic caused by a new virus? Amid the first wave of COVID-19 in China, we conducted an online diary study, asking each of over 400 participants to predict the remaining duration of the epidemic, once per day for 14 days. Participants’ predictions (...) reflected a reasonable use of publicly available information but were meanwhile biased, subject to the influence of negative affect and future time perspectives. Computational modeling revealed that participants neither relied on prior distributions of epidemic durations as in inferring everyday statistics, nor on mechanistic simulations of epidemic dynamics as in computing intuitive physics. Instead, with minimal experience, participants’ predictions were best explained by similarity-based generalization of the temporal pattern of epidemic statistics. In two control experiments, we further confirmed that such cognitive algorithm is not specific to the epidemic scenario and that minimal and rich experience do lead to different prediction behaviors for the same observations. We conclude that people generalize patterns in recent history to predict the future under minimal experience. (shrink)

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Studies on Chinese nationalism in Western academia have been influenced by a popular theory called ‘the culturalism-to-nationalism thesis’, a loosely formulated interpretive paradigm which emerged in late 1960s. The literature on this topic, however, reveals an inadequate understanding of traditional Chinese thinking and its influence on Chinese thought in modern history. An examination of the work of Li Dazhao (1889–1927) and his philosophical heritage not only will open up a valuable source for us to rethink about this thesis and its (...) defects, but also will shed light on the complicated background and perspective that give rise to modern Chinese nationalism. Given the interest in Chinese nationalism in contemporary world, an understanding of its historical roots is particularly timely, since in order to understand China’s current and future actions one must understand the origins of Chinese nationalist thinking and its transformations in time. This paper makes a contribution to that historical understanding. I argue that traditional Chinese philosophy, especially the Daoist world view and Confucian ethics played a significant role in shaping Li’s patriotic and nationalist stance. It also predisposed him intellectually to accept the internationalist characteristic of Marxism. (shrink)

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Impossible de considérer la promotion, l’essor et le développement des idées libérales en Chine au xx e siècle sans prendre en compte la figure de Hu Shi (1891-1962) et l’influence que son œuvre exerça. Pendant toute sa vie intellectuelle, Hu Shi se tint au premier rang des intellectuels chinois désireux de moderniser leur pays. Parti se former aux États-Unis très tôt, il concentra ses recherches sur les (r)évolutions littéraires et entreprit d’analyser l’histoire de la philosophie chinoise avec les méthodes scientifiques (...) occidentales. Il entendait non seulement changer les façons de parler et d’écrire dans le monde académique, mais encore les styles de pensée et de vie au sein de la population chinoise. Il devint l’un des plus prestigieux intellectuels de la Chine moderne, en s’engageant activement dans la vie politique. Il poursuivitl’idéal d’une « bonne gouvernance », même en régime de parti unique. L’invasion par le Japon interrompit ses efforts et la guerre civile le mit en difficulté, quoiqu’il ait aidé dans une certaine mesure à restaurer l’autorité d’une administration centrale indispensable à un pays en voie de développement au territoire immense et à la population énorme : les efforts à déployer pour le moderniser vite et fort sont à cette mesure. Hu Shi dut quitter la Chine continentale. Dans les dernières années de sa vie, il fut un symbole de la relation entre les États-Unis et le régime du Kuomintang à Taïwan, mais nombre de ceux qu’il avait formés et qui étaient restés en Chine continentale critiquaient sa position, au sein de la communauté académique. Or Hu Shi prit lui-même ses distances avec le Kuomintang (KMT dans cet article), en levant toujours haut la bannière du libéralisme et d’une « Chine libre ». Classification JEL : B13, B31, N25, P26. (shrink)

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This paper discusses the stability of semi-Markovian jump networked control system containing time-varying delay and actuator faults. The system dynamic is optimized while the network resource is saved by introducing an improved static event-triggered mechanism. For deriving a less conservative stability criterion, the Bessel–Legendre inequalities approach is employed to the stability analysis and plays a major role. By constructing the enhanced Lyapunov–Krasovskii functional relevant to the Legendre polynomials, a stability criterion with lower conservativeness indexed by N is derived, and the (...) conservativeness will decrease as N increases. In addition, a controller is designed. To prove the validity of this paper, numerical examples are provided at the last. (shrink)

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BackgroundNurses are facing increasing pressure due to the progressing of society, broadening of nursing service connotation, and increasing of the masses’ demand for medical treatment. Psychiatric nurses face suicides, violence, and lost along with other accidents involving patients with mental disorders under higher psychological pressure. A coping style, which is affected by individual emotions and cognition, is an essential psychological resource that allows individuals to regulate stress. The purpose of this study was to investigate the correlation between self-acceptance and the (...) positive coping style of psychiatric nurses, and investigate the mediating role of emotional intelligence.MethodsA total of 813 psychiatric nurses from six natural regions in Shandong Province were investigated using the Self-Acceptance Questionnaire (SAQ), Emotional Intelligence Scale (EIS), Simplified Coping Style Questionnaire (SCSQ), and self-compiled general information questionnaire.ResultsThe total EIS score of psychiatric nurses was 3.848 ± 0.459. The highest score was for others’ emotional management (4.071 ± 0.548) and the lowest was for emotion perception (3.684 ± 0.483). EIS and positive coping style were statistically significant based on age, work experience, professional title, education level, and gender (p< 0.05,p< 0.01). Self-acceptance was statistically significant only for professional titles (F = 3.258,p = 0.021). Self-acceptance and emotional intelligence were positively correlated with positive coping style (r = 0.361,p< 0.01;r = 0.492,p< 0.01, respectively). The factors were also positively correlated with each other (r = 0.316,p< 0.01). Self-emotion management, others’ emotional management, emotion perception, self-acceptance, and education level jointly predicted positive coping styles (R2 = 0.305,F = 60.476,p = 0.000). Emotional intelligence partially mediated the relationship between self-acceptance and positive coping styles, with a mediating effect of 16.3%.ConclusionEmotional intelligence and self-acceptance can promote positive coping styles and improve psychiatric nurses’ mental health. (shrink)

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