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The purpose of this study is to investigate the current state of post-traumatic growth and identify its influencing factors in discharged COVID-19 patients. PTG refers to individual experiences of significant positive change arising from the struggle with a major life crisis. This descriptive cross-sectional study used the convenient sampling method to recruit 140 discharged COVID-19 patients in Hunan, China. The results show that the PTG of the discharged COVID-19 patients was positively correlated with self-esteem, post-traumatic stress disorder, coping style tendency, (...) and social support, but negatively correlated with the time from onset to diagnosis. Our findings could provide guidance on improving the psychological state and well-being of discharged COVID-19 patients. (shrink)

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In economic researches, much effort was devoted to the problem of how to increase the economics of countries. However, the development of a country may fluctuate a lot due to international and domestic problems. Thus, we should also evaluate the robustness of countries against unexpected economic recessions. In this paper, we use perturbation to quantify the robustness of countries using two renowned algorithms: method of reflections and fitness-complexity method. The robustness characterizes the stability of countries’ competitiveness against economic recessions. The (...) experiments in the international trade networks show that FCM could characterize the robustness better than MR. High fitness countries of FCM have strong robustness against economic crises, which enlarges the application fields of FCM. Additionally, we simulate the trade conflict between USA and China. The simulation results show that China suffers much in the trade conflict, while USA loses very little and has strong robustness in this conflict. (shrink)

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Proprioceptive acuity is of great significance in basic research exploring a possible neural mechanism of fine motor control and in neurorehabilitation practice promoting motor function recovery of limb-disabled people. Moreover, body representation relies on the integration of multiple somatic sensations, including proprioception that is mainly generated in muscles and tendons of human joints. This study aimed to examine two hypotheses: First, different extension positions of wrist joint have different proprioceptive acuities, which might indicate different body representations of wrist joint in (...) the brain. Second, repetitive peripheral magnetic stimulation applied peripherally to the forearm radial nerve and extensors could change proprioceptive acuity at the wrist joint. Thirty-five healthy participants were recruited then randomly divided into the real stimulation group and the sham stimulation group. The participants’ non-dominant side wrist joint position sense was tested at six extension positions within the physiological joint motion range both before stimulation and after stimulation. Results showed that proprioceptive bias among six extension positions could be divided into lower-extension position and higher-extension position. One session rPMS could influence proprioceptive bias in lower-extension position but not in higher-extension position. However, proprioceptive precision was not influenced. To conclude, proprioceptive bias may vary between different wrist extension positions due to different hand postures being related to changes in body representation, and different functions relating to proprioceptive bias and proprioceptive precision may underlie two aspects of body representation. (shrink)

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Background: In China, research ethics is a subject of increasingly formal regulation. However, little is known about how nursing researchers understand the concept of research ethics and the ways in which they can maintain ethical standards in their work. Aim: The aim of this study is to examine nursing researchers’ perspectives on research ethics in China. Research design: We conducted a descriptive qualitative study. Qualitative research methods enabled us to gain an in-depth understanding of nursing researchers’ views on research ethics. (...) Participants and research context: We carefully selected and extensively interviewed 28 nursing researchers, nursing faculty, and clinical nurses who had been involved in research or who may undertake research in the future. We collected data between October 2014 and March 2015. Ethical considerations: This study was approved by the institutional review boards of Yale University and Central South University. Findings: We grouped the data into five categories based on the interviewees’ responses: (1) perceptions of ethics, bioethics, and research ethics; (2) perception of the ethics review process; (3) perception of the function of institutional review boards; (4) the need for comprehensive ethical guidelines for future studies; and (5) ethical challenges faced by the interviewees. Discussion and conclusion: This study contributes new insights into nursing researchers’ views on research ethics in China and finds considerable shortcomings in researchers’ understanding and implementation of ethical principles. Intensive educational efforts are needed to provide nursing researchers, institutional review board members, and even study subjects with accurate and up-to-date information and guidance on research ethics. In addition, while Western research ethics theoretically have guided Chinese clinical research for several years, the ways in which nursing researchers have implemented these ethical standards highlight the differences between the Eastern and Western ethical paradigms. This finding suggests the need for ethical standards that are more tailored to the Chinese context. (shrink)

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Compiled in China in the fourth-third centuries B.C.E., The Book of Lord Shang argues for a new powerful government to penetrate society and turn every man into a diligent tiller and valiant soldier. Creating a "rich state and a strong army" will be the first step toward unification of "All-under-Heaven." These ideas served the state of Qin that eventually created the first imperial polity on Chinese soil. In this new translation, The Book of Lord Shang's intellectual boldness and surprisingly modern-looking (...) ideas shine through, underscoring the text's vibrant contribution to global political thought. The Book of Lord Shang is attributed to the political theorist ShangYang and his followers. It epitomizes the ideology of China's so-called Legalist School of thought. In the ninety years since the work's previous translation, major breakthroughs in studies of the book's dating and context have recast our understanding of its messages. This edition applies these advances to a whole new reading of the text's content and function in the sociopolitical life of its times and subsequent centuries. This fully annotated translation is ideal for newcomers to the book while also guiding early Chinese scholars and comparatists in placing the work within a timeline of influence. It highlights the text's practical success and its impact on the political thought and political practice in traditional and modern China. (shrink)

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Criminal attempts require intent to commit an offence. But what constitutes such intent? Some cases are fairly straightforward. I act with intent to convert stolen goods if I intend that the goods I purchase be stolen. A man acts with intent to commit rape if he intends that the sexual intercourse be non-consensual. Other cases leave room for reasonable disagreement. Did a man intend to convert criminal property when he purchased goods which he suspected might be stolen? And did a (...) man intend to rape a woman when he tried to have intercourse with her and was reckless about consent? Does recklessness as to the circumstance elements of an offence suffice for intent? Building on the view that attempts are failed attacks (as opposed to acts of endangerment), I argue that recklessness about circumstances is not enough for intent since such recklessness amounts to an act of endangerment. This is not to suggest that a man does nothing wrong in trying to have sex with a woman while being reckless about consent; it is to argue that he should be convicted of an endangerment offence, rather than an attempt. If we take seriously the idea that attempts are failed attacks, and that attacks and endangerments constitute different types of moral wrong, we have good reason to preserve this distinction in our offence labels by insisting that the fault element for attempts should require at least knowledge or belief as to the relevant circumstances of an offence. (shrink)

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In lieu of an abstract, here is a brief excerpt of the content:Bataille and Sartre: The Modernity of MysticismJean-Michel Heimonet (bio)Translated by EmorettaYang (bio)1It is always relatively surprising to see how the great minds of an era manifest a kind of blindness when it comes to judging their peers, whether one is thinking of Balzac as the reader of Stendhal or Gide as the reader of Proust. This is undoubtedly because any truly forceful mind is also a mind (...) so obsessed and fascinated by its own way of apprehending the world that it can admit no other system of reference, no other range of values than its own. From this point of view, “A New Mysticism,” the article that Sartre devoted in some bad faith to Bataille’s Inner Experience when the book was published in 1943, should be accorded a prime place in the annals of great literary misunderstandings. There is no doubt that the brilliant philosopher of Being and Nothingness commits a strange blunder—strange, at least, for an intellectual of his stature—with respect to the conceptual sacrifice by which Bataille seeks to reveal and, at the same time, cast out modern man’s nostalgia for the sacred. But is “blunder” the right word? Because everything in the book proceeds not as though Sartre had not understood, or badly understood, but rather as though he had pretended not to understand the true stakes that in turn are revealed and consumed by this impossible book. The harshness of his critiques, the vehemence of tone—poorly tempered by a forced irony—instead prove that Inner Experience had hit home, at a level unusual for intellectual polemics. Struck to the core, Sartre reacted. This explains why “A New Mysticism” is a “boomerang” text, or a revealing one, in the photographic sense, being more valuable for what it tells us about its author than for what it teaches about the object being criticized. It is a text in which the reader has to read what is not said, “between the lines,” seeking the cause for the text’s often flagrantly unjust and indeed petty and truistic assertions, in its defense system, or, to borrow a term from the field of psychoanalysis which Sartre so abhorred, in the author’s “denials.” To put it clearly, is not the presence of the sacred, this unknowable and virulent sacred, which seeps out of every part of Bataille’s book, through the cracks and tears in its “form” and the paradoxical gaps in its “content,” also the presence that ceaselessly haunts, with its shadow and disturbing light, the thinking of the last great philosopher-monster?In his didactic concern to be convincing, Sartre divided his article into three parts, the first two dealing respectively with “form” and “content,” the third functioning as a verdict. Viewed fifty years later, such a division applied to a text as anti-academic as Inner Experience might seem comical. It points, however, to the seriousness being accorded in Sartre’s text to knowledge as organized within the academy and to the institutional function of the academy. From one end of the text to the other, Sartre acts as censor and judge, pitilessly pointing out, with the derisive scorn of the specialist, the philosophical naiveté of “Mr. Bataille,” particularly his rapid and unprofessional reading of Jaspers and Heidegger, which Bataille knew only in translation [see “NM” 194]. Sartre’s superior mandarin attitude explains why his first task had been to divide literary and philosophical history into two “frames of mind.” Although original, Bataille’s style and writing already had their place in a “tradition,” which is that line from Pascal to the surrealists, by way of Nietzsche, made up of writers anxious to express (themselves), writing down their [End Page 59] thoughts as they come, helter-skelter, in the exalted illumination of the moment, even before being located and fixed within the design of an argument. In modern writers, this tradition had become even more intensified. Disregarding the classical writerly values of restraint and modesty, the writer seeks to express not only his mind but also his body and its living reality, to establish with the reader a sort of “carnal promiscuity.” Thus we get Breton, who... (shrink)

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The culture of traditional clothing and jewelry is an integral part of the ancient Chinese civilization. Chinese traditional costume is distinguished by its rich content, relevance at any time, as well as its unique features. Traditional clothing was influenced by successive millennial dynasties that brought the chaos of war. Traditional Chinese clothing has not only become the embodiment of the Chinese concepts of "the unity of Heaven and man", "the ritual of respect for nature and harmonious coexistence with nature", but (...) also a visual representation of the cultural characteristics of different dynasties and the level of development of production. Chinese traditional costume carries the thinking of many Chinese philosophical teachings and schools, reflects the clash and synthesis of agrarian and nomadic cultures of different regions of China. The value of culture carried by the Chinese traditional costume goes beyond the costume itself, it reflects both the social hierarchy, and the peculiarities of society management, and the national spirit. In this article, based on the objective and subjective conditions of the formation of the culture of Chinese costume and accessories, on the basis of ornaments, patterns, colors of garments, as well as on the example of the Shenyi robe that violated previous traditions, the features of the embodiment of Chinese traditional cultural values in clothing are considered. (shrink)

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The study presents a critical account of Confucius' life and undertakes a thorough analysis of his works and writings. Rather than the more usual examination of Confucius' teachings, the book examines the character and behaviour of the man himself, placed into contrast with the values he expresses in his works. For students and researchers in Chinese studies, The Ethics of Confucius will offer a fresh perspective on the life and character of a man whose writings have been very influential in (...) China and the wider world, for the last two thousand years. (shrink)

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McDowell shares with phenomenology the idea that experience is open to the world and that the relation between mind and world is normative. While he claims that conceptual capacities are already passively involved in experience, passive synthesis in Husserl has its own intentional constitution, which originally has a rational and normative character in a primitive sense, yet doesn’t depend on conceptual and linguistic capacities. In my analysis, McDowell’s notion of conceptual capacities enables the formation of experience in two ways: by (...) providing conceptual content, and by building up awareness that is later linked with self-critical reflection. I argue that in Husserl’s phenomenology, experience already has structural content without relying on concepts and that attention already displays a pre-reflective exercise of rationality without relying on self-critical reflection. Husserl’s rationality is not to be linked with conceptual capacities, reflection, or spontaneity. Moreover, Husserl’s notion of experience is broader than McDowell’s. McDowell denies that some second nature could count as conceptualized experience, since it is accomplished without explicit awareness. In contrast, Husserl would admit the rationality of second nature even though it lies beneath attentive awareness at the level of receptivity, because there is a deeper pre-reflective, affective participation of the I in the passive motivation that contributes to the horizonality of experience in an implicit mode. Thus rationality and normativity penetrate more deeply into second nature than McDowell thinks. In comparison to McDowell, Husserl shows how a notion of rationality in a much broader sense is involved in experience. (shrink)

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The study of literature from the point of view of the search for archetypal images and the study of artistic creativity from the standpoint of structuralism are two important trends. Both of these trends have emerged in the contexts of different scientific paradigms. The origin of archetypal criticism is associated with the figure of Herman Northrop Fry, and the basis of archetypal criticism is psychology, namely the concept of psychoanalysis, founded by Sigmund Freud and Carl Gustav Jung. While the origin (...) of structuralism is associated with linguistics and the name of Ferdinand de Saussure, who first began to consider language as a system of signs in which each element defines other elements and is itself determined by them. With all the difference in origin, in general, both theories do not contradict each other - on the contrary, they complement each other. Archetypal literary criticism and structuralist theory of art have deep internal theoretical connections in several ways: both theories look for repetitive elements in literature, both consider literature as a space of memory about the past. Archetypal literary criticism and the structuralist theory of art direct the appeal to the psychology of man as the creator of works of art. Both directions are also largely based on the idea of binary oppositions: within the framework of the archetypal criticism of the pair, many archetypes are grouped into pairs, whereas within the framework of structuralism, the idea of structure itself is based on elementary concepts opposed to each other; finally, both methods have been criticized for the same shortcomings, such as the denial of author subjectivity and the denial of human progress. This article attempts to show that the theory of archetypes in literature and the structuralist theory of art complement each other, and how exactly this complementarity is achieved. (shrink)

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本书饱蘸着我军军魂所赋予我们的激情,与战友们一起追忆我军以往的辉煌历程,讴歌我军当今的伟大壮举,憧憬我军未来的丰功伟绩,漫议军人的理想、信仰、道德、信念、气节、情操、奉献、价值。.

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本书内容包括:“给我一个支点吧”;知、情、意、信的统一;对马克思主义的信仰是我们的精神动力、做一个有益于人民的人等。.

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Cultural Writing. Asian American Studies. Translation. This version of the Tao Te Ching extrapolates the premise that wise development of Psyche means downplaying ego's role. Lao Tzu uses a telegraphic style, a kind of Basic Chinese. Once we identify the Chinese character Lao Tzu has used, we must ask how to understand that concept, Chinese or not. If Lao Tzu writes, "Know male, but keep to female," what does this mean in terms of Psyche? What indeed is a sage or (...) a wise man? Allen provides a fresh answer, a vision of wisdom that patriarchal scholars disregard--ego-transcendence in favor of the creative unconscious. (shrink)

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George Seddon takes a cheeky pride in his native wit, in his ability to improvise, invent, and to trip lightly over difficult terrain. These are the bush virtues of the Man from Snowy River. In this essay I reflect upon the interdisciplinary (and undisciplined) nature of Seddon's vision and practice, and place him in a tradition of nature and landscape writing in Australia that goes back to the 19th century. But I also suggest that he has been ahead of his (...) time in many ways, particularly in his anticipation of the field of environmental history. He has been one of the people who has generated new environmental narratives that indigenize Australia, and which undermine the dominant imperialist, diffusionist, one-way accounts of origins. In this sense, Seddon has creatively embraced - and sometimes overturned - the predicament of the antipodean. Seddon happily combines poetry and practice. He became known as the `powerline man' in landscape planning, and enjoyed quoting William Blake to the State Electricity Commission of Victoria in his report on the LoyYang coal field development. By analysing his 1998 submission to the Snowy Water Inquiry, the essay shows how Seddon unites `good science, good planning, good design, and good communication', and offers environmental wisdom that is both highly intellectual and extremely practical. (shrink)

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英文题名:A reconstruction of man as freedom.

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Abstrak: Bertitiktolak dari teori Prosesi (proodos) realitas, Plotinos menyatakan bahwa manusia adalah sebuah pluralitas, sebuah “kami,” di mana sebagai bagian utuh dari realitas, jiwa manusia merangkumi di dalamnya ketiga hipostasis intellingibel (Yang Satu, Intellek, Jiwa). Kesatuan aktual manusia dengan dunia intelligibel diungkapkan Plotinos dalam doktrinnyayang kontroversial tentang bagian jiwa manusiayang tidak turun ke dunia. Pemikiran Plotinos ini merupakan rangkuman orisinal atas ajaran-ajaran Platon tentang imortalitas jiwa, doktrin hylemorfisme Aristoteles dalam ranah Fisika—kategori-kategori forma, materia, potentia actus, (...) entelekheia, dan energeia, motor immobil, noûsyang memikirkan dirinya sendiri—serta teori Logos dari Stoicisme. Sebagaimana tampak dalam prinsip energeia ganda, Plotinos secara kreatif menggunakan sumber-sumber para pendahulunya untuk mengemukakan teori barunya tentang realitas, khususnya tentang jiwa manusia. Kata-kata kunci: imortalitas jiwa, hylemorfisme, logos, prosesi, hipostasis,Yang Satu, Intellek, Jiwa. Abstract: The procession of reality leads Plotinus to assert that man is a plurality. As part of reality, each of us is a “we,” because all three hypostases (the One, the Intellect, and the Soul) are present in us. This is a controversial theory of soul. Plotinus affirms that man is actually present in the intelligible world by the undescended part of his soul. To understand this original theory, one has to consider the way Plotinus used his predecessors’ theories: the Platonic theory of the soul’s immortality, the hylemorphism theory of Aristotle’s Physics (form, matter, potency, actuality, entelechy, energy, unmoved mover, noûs which thinks its noema), and the Stoics’ theory of Logos. As shown in the theory of double energy, Plotinus used creatively the theories of those predecessors to invent his own theory of the procession of reality, more specifically, his unique theory of man’s soul. Keywords: immortality of the soul, hylemorphism, logos, procession, hypostase, the One, Intellect, Soul. (shrink)

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The truth of man’s existence consists in the ontological fact that human person is a relational being. Karl Rahner (1904-1984) formulates this relationality by articulating “The Hearer of the Message” as the essence of human existence. What Rahner wants to show is that human being cannot be comprehended correctly outside his transcendental relationship with God and with his neighbors. The aim of the following article is to elaborate the questions of who we are and what we are to do as (...) “The Hearer of the Message”. Within Rahner’s thought of the human person, Christian morality can be understood primarily as an existential mode of living, rather than as a system of doctrines. Abstrak Kebenaran mengenai keberadaan manusia terletak dalam fakta ontologis bahwa pribadi manusia adalah makhluk relasional. Karl Rahner (1904-1984) merumuskan relasionalitas itu dengan mengartikulasikan “Sang Pendengar Sabda” sebagai hakikat dari keberadaan manusia. Apayang hendak Rahner tunjukkan adalah bahwa manusia tidak dapat dipahami secara benar kecuali dengan melibatkan relasi transendentalnya dengan Allah dan dengan sesamanya. Artikel berikut ini bermaksud menguraikan pertanyaan mengenai siapakah kita dan apayang dapat kita lakukan sebagai “Sang Pendengar Sabda”. Melalui pemikiran Rahner mengenai pribadi manusia itu, Moral Kristiani dapat dipahami pertama-tama sebagai cara hidupyang sifatnya eksistensial ketimbang suatu perangkat doktrin atau ajaran. Kata-kata kunci: Pendengar Sabda, subjektivitas, transendensi, kebebasan, keselamatan, moralitas Kristiani. (shrink)

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1. Chŏngch'ijŏk olbarŭm (Political correctness, PC) -- 2. Miguk chŏngsin ŭi chongmal (The Closing of the American Mind) -- 3. Munhwa chŏnjaeng (Culture war) -- 4. Chwap'a chŏngch'i (Left-wing politics) -- 5. Up'a chŏngch'i (Right-wing politics) -- 6. Chinbojuŭi (Progressivism) -- 7. Posujuŭi (Conservatism) -- 8. Taejungjuŭi (Populism).

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The Demon said to the swordsman, "Fundamentally, man's mind is not without good. It is simply that from the moment he has life, he is always being brought up with perversity. Thus, having no idea that he has gotten used to being soaked in it, he harms his self-nature and falls into evil. Human desire is the root of this perversity." Woven deeply into the martial traditions and folklore of Japan, the fearsome Tengu dwell in the country's mountain forest. Mythical (...) half-man, half-bird creatures with long noses, Tengu have always inspired dread and awe, inhabiting a liminal world between the human and the demonic, and guarding the most hidden secrets of swordsmanship. In The Demon's Sermon on the Martial Arts, a translation of the 18th-century samurai classic by Issai Chozanshi, an anonymous swordsman journeys to the heart of Mt. Kurama, the traditional domain of these formidable beings. There he encounters a host of demon; through a series of discussions and often playful discourse, they reveal to him the very deepest principles of the martial arts, and show how the secrets of sword fighting impart the truths of life itself. The Demon's Sermon opens with The discourses, a collection of whimsical fables concerned with the theme of transformation-for Chozanshi a core phenomenon to the martial artist. Though ostensibly light and fanciful, these stories offer the attentive reader ideas that subvert perceived notions of conflict and the individual's relationship to the outside world. In the main body of work, The Sermon, Chozanshi demonstrates how transformation is fostered and nurtured through ch'i - the vital and fundamental energy that flows through all things, animate and inanimate, and the very bedrock of Chozanshi's themes and the martial arts themselves. This he does using the voice of the Tengu, and the reader is invited to eavesdrop with the swordsman on the demon's revelations of the deepest truths concerning ch'i, the principles of yin andyang, and how these forces shape our existence. In The Dispatch, the themes are brought to an elegant conclusion using the parable of an old and toothless cat who, like the demon, has mastered the art of acting by relying on nothing, and in so doing can defeat even the wiliest and most vicious of rats despite his advanced years. This is the first direct translation from the original text into English by William Scott Wilson, the renowned translator of Hagakure and The Book of Five Rings. It captures the tone and essence of this classic while still making it accessible and meaningful to today's reader. Chozanshi's deep understanding of Taoism, Buddhism, Confucianism, and Shinto, as well as his insight into the central role of ch'i in the universe, are all given thoughtful treatment in Wilson's introduction and extensive endnotes. A provocative book for the general reader, The Demon's Sermon will also prove an invaluable addition to the libraries of all those interested in the fundamental principles of the martial arts, and how those principles relate to our existence. (shrink)

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In lieu of an abstract, here is a brief excerpt of the content:174 HISTORY OF PHILOSOPHY (960-1279) was in many aspects one of the most brilliant eras in Chinese history. One sees in this period the improvement of the bureaucratic system, the flourishing of a new poetic genre, the tz'u, a fresh approach to the study of Confucian cla~ics, the advancement of historiography and the rise of Neo-Confucianism. Ou-yang Hsiu (1907-1072) pioneered in all these magnificent political, cultural, and literary (...) achievements. Inevitably, he became a controversial figure to his contemporaries, and to later generations as well. There has not been a complete and balanced study, however, of this well-known and well-remembered man. Perhaps he was too broad and diverse a historical figure to be approached and studied easily. Professor Liu's book deserves our congratulations not merely for its well organized and scholarly presentation, but also for its successful approach to the subject from various angles. Ou-yang Hsiu was an official, a classicist, a political theorist, a historian, an essayist, and a poet. Accordingly this book gives separate chapters on Ou-yang Hsiu the classicist, the his= torian, the political theorist, the master of Sung literature, etc. With profound knowledge and sure control, the author organizes his materials so that the reader will not lose sight of the main points of the study. The best feature of this book (this reviewer feels) is that the author gives equal recognition to Ou-yang Hsiu the man and to the period in which he lived. Professor Liu ably and thoughtfully presents the historical characteristics of the Sung dynasty through Ou-yang Hsiu, and evaluates the merits and shortcomings, accomplishments and hmitations of Ouyang Hsiu against the peculiarity of his time. The subtitle of this book, An Eleventh=Century Neo=Con]ucianist, is most suitable. NeoConfucianism has always been studied abstractly as a philosophy, but Professor Liu's book shows us how this philosophy has been embodied in, substantialized, and practiced by "a key historical figure" who "gives us a finer perspective of his whole era." CONSTAN~II~.TUNG Pomona College Oeuvres philosophiques. u II (1638-1642). By Ren~ Descartes. Textes ~tablis, pr~sent~s et annot~s par Ferdinand Alqui~. ]~dition illustr~e. (Paris: Gamier Fr~res, 1967. [Classiques Gamier.] Pp. 1148.12 plates. Fr 29.-) Opere scientifiehe di Ren$ Descartes. A cura di Gianni Micheli. Vol. I: La Biologia. (Torino: Unione Tipographico-Editrice Torinese, 1966. Pp. 520. 6 plates.-Classici della scienza, ed. Ludovico Geymonat, No. 6/I. L 6,000.) The second volume of the Edition Alqui~ confirms what was said here when Volume I appeared (JHP, II [1964], 260f.): this edition supersedes all currently available study editions. Volume II continues the rigorously chronological arrangement which singularly suits the philosophical writings of Descartes' "metaphysical period." Like no other edition, this one illuminates the often forgotten character of Descartes' philosophizing as an interaction between an ongoing dialogue (correspondence and replies to critics) and rigorously systematic thought. Imbedded in the stream of letters we find the Meditations not as a monolithic block, but as a sequence of three publications: the Latin text inserted at the time-point of its completion, April 1640; the French text with the first six Objections and Responses, August 1641; and at the end of the volume, the Seventh Objections and Responses and the letter to Diner. Only the Objections of Gassendi and Bourdin have been slightly cut. The volume concludes with the Recherche de la v~rit~ of unascertainable date (Aliqui~ thinks that it fits best into the 1641-42 context, without insisting on his conjecture). We thus have an edition that allows us to read the Meditations as Descartes' contemporaries---friends and adversaries --did. Once again the editor's notes are admirable, and there are brief but important critiques of the revised AT volume containing the Meditations, based on source studies by the editor, Henri Gouhier, and by Leslie J. Beck. Since the Edition Alqui$ covers only the philosophical works, it is a pleasure to report a new Italian collection and translation of Descartes' scientific works by Professor Gianni BOOK REVIEWS 175 Micheli of the Institute of History of Philosophy at the University of Milan. The first volume contains... (shrink)

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Abstrak: Teks-teks Alkitab banyak menempatkan perempuan dalam posisiyang lebih rendah daripada laki-laki. Hal itu terjadi karena teks Alkitab ditulis oleh para lelaki pada budaya patriarkiyang mengakibatkan terbungkamnya suara perempuan. Menyadari kenyataan itu kaum feminis pada tiga dekade terakhir telah berupaya menggali dan menafsirkan ulang teks-teks tersebut untuk membantu kaum perempuan mencapai kesetaraan mutualis dengan laki-laki. Tulisan berikut merupakan salah satu bagian dari upaya tersebutyang mendemonstrasikan bagaimana perempuan pada zaman penulisan Alkitab, khususnya kitab Kidung Agung, (...) bukan hanya memainkan peranan penting tetapi jugayang mendominasi seluruh isi kitab. Kata-kata Kunci: Perempuan-laki-laki, patriarki, kesetaraan, penafsiran Alkitab, Kidung Agung, seksualitas, tubuh perempuan. Abstract: Many Biblical texts placed women lower than men. It happens because they were written by men of a patriarchal culture and thus the voice of women was usually silenced. Realizing these facts, feminist groups for the last three decades have been working to re-read and to reinterpret the texts in order to help women find their equal position to men. The following article is one of those efforts to demonstrate how women in the biblical periods, specifically in the Song of Songs, not only played important roles, but also dominated the whole content of the book. Keywords: Woman-man, patriarchy, equality, bible interpretation, the song of songs, sexuality, woman body. (shrink)

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The COVID-19 pandemic at the beginning of 2020 has changed the conventional learning mode for most students at schools all over the world, and the e-learning at home has become a new trend. Taking Chinese college students as the research subject and drawing on the stimulus–organism–response model, this paper examines the relationship between the peer referent, perceived closeness, and perceived control and the learning engagement. Using data from 377 college students who have used e-learning, this study shows that perceived closeness, (...) perceived control, and peer referents in e-learning have a positive effect on the self-efficacy and well-being of students, thus improving students’ enthusiasm for learning. Our intent is to assist researchers, instructors, designers, and others in identifying effective methods to conceptualize and measure student engagement in e-learning. (shrink)

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This study investigates antecedents of corporate social responsibility in multinational corporations' subsidiaries. Using stakeholder theory and institutional theory that identify internal and external pressures for legitimacy in MNCs' subsidiaries, we integrate international business and CSR literatures to create a model depicting CSR practices in MNCs' subsidiaries. We propose that MNCs' subsidiaries will be likely to adapt to local practices to legitimize themselves if they operate in host countries with different institutional environments and demanding stakeholders. We also predict that MNCs' subsidiaries (...) will be likely to adapt to local practices to avoid spillover effects if their parent companies suffer major legitimacy problems at home or abroad. However, we speculate that MNCs' subsidiaries will be less likely to adapt to local practices if they are strongly annexed to their parent companies and the benefit to gain internal legitimacy outweighs external legitimacy. This article contributes to the discourse on CSR across borders by exploring the antecedents of CSR practices in MNCs' subsidiaries at social and organizational levels, and integrating institutional and stakeholder views. We provide a number of propositions for future studies and explore implications for practitioners. (shrink)

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Semantic categories in the world's languages often reflect a historical process of chaining: A name for one referent is extended to a conceptually related referent, and from there on to other referents, producing a chain of exemplars that all bear the same name. The beginning and end points of such a chain might in principle be rather dissimilar. There is also evidence supporting a contrasting picture: Languages tend to support efficient, informative communication, often through semantic categories in which all exemplars (...) are similar. Here, we explore this tension through computational analyses of existing cross-language naming and sorting data from the domain of household containers. We find formal evidence for historical semantic chaining, and evidence that systems of categories in this domain nonetheless support near-optimally efficient communication. Our results demonstrate that semantic chaining is compatible with efficient communication, and they suggest that chaining may be constrained by the functional need for efficient communication. (shrink)

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In traditional Chinese cosmology, this pattern could be very well explained in terms of the fluctuation of yin andyang, or as the natural order of Heaven. This cosmological explanation fits natural history well. There are natural phenomena such as floods, draughts, hurricanes, tornadoes, earthquakes, etc., that are beyond human control. These events have their determining factors. Once those factors are present, a natural disaster, however unfavorably viewed by humans, is doomed to take place. The view that natural history (...) is determined by factors outside the human world can be accepted without much controversy. However, when applied to human history, the role of man in human history becomes problematic under this kind of cosmology. How much of our success or failure is due to our larger cosmological environment -- the ongoing development of the chi'? Can a single individual reverse the flow of yin andyang or the emergence of good times and bad times? On a larger scale, is human history predestined? If there is a necessary rotation of prosperity and chaos, then it can be argued that.. (shrink)

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Social enterprises, as typical hybrid organisations, are embedded in a plural institutional environment in which some stakeholders regard achieving social goals as fundamental, while others see economic profit as the priority. A great challenge for social enterprises is dealing with the conflicts resulting from the diverse expectations of stakeholders. Based on the existing works on organisational legitimacy and the social business model, we propose a legitimacy-based social enterprise model composed of three main phases, namely, legitimacy proposition, legitimacy strategy planning, and (...) legitimacy strategy implementation. Our model is meant to serve as an effective legitimacy-building tool for social enterprises of various kinds. (shrink)

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