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As an idealist form of realism, or realist form of idealism, the system of ‘All-under-Heaven’ seeks to find a rational and optimal solution to the problem of political conflict. Howeve...

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This paper argues: (1) the concept of human rights has not yet well founded. The human rights in terms of natural rights are problematic, theoretically and even practically leading to the risk of anti-justice so that self-defeating in some possible cases; (2) a more reasonable concept of human rights could be defined in terms of credit rights. It means that human rights should be granted unconditionally and equally to everyone in terms of human credit rights, but be conditionally kept, if (...) and only if, one would carry out the human obligations of a human being as a return to his granted rights. Simply put, human rights are granted unconditionally but enjoyed conditionally. (shrink)

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All questions of thought lead back to philosophy. However, there remains a lack of clarity with regard to the preconditions of philosophy, especially the genesis of philosophy, that is, what is the first philosophical topic is not much clearer. It is often thought that philosophizing stems from being, or a state of existence, a legend from Greek philosophy. This paper attempts to reanalyze the precondition or the critical point of “how thinking is possible” by an archaeology of thought, so as (...) to pinpoint the first word that initiated human thought. The first thinking word must be a philosophical word. In examining historical conditions, oracle bone scripts and basic connectives in mathematical logic, this paper argues that human thought stemmed from negative words that are the first philosophical words. The trajectory is that negatives, upon entering the human lexicon, inspired the concept of possibility; only with various possibilities, consciousness begins to think freely, put forward issues worth being reflected and deliberated and provide different alternative answers. In short, the advent of the negative “no” marked the existence of the critical condition of thinking, i. e., thinking and philosophy started when the human being could say no, which is therefore the first term and the primary topic of philosophy. (shrink)

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This paper presents an overall view of the Philosophy of Tian-xia, a particular form of neo-universalism developed by its author and very much debated in the last years. The system of Tian-xia, or ‘all-under-heaven’, is a philosophical re-elaboration of an ancient form of Chinese universalism. The world is constituted as a global unity and a basic concept of political philosophy. It aims at a world institution as a way to rethink all problems in the world as problems of the world. (...)ZhaoTingyang has analytically developed this view in some recent publications in Chinese. This article represents the most recent attempt to provide a synthetic view of his philosophy of ‘all-under-heaven’. (shrink)

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本书是一本哲学自选文集,它收录了赵汀阳的《伦理学思路的改变》、《道德的维度或生活的维度》、《法律的道德余地》、《人之常情》等19篇文章。.

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本书的思想创新和理论力度颇有古代哲学家气度,作者认为伦理学只有幸福和公正两个基本问题,并且声称发现了关于幸福和公正的最好理论,并提出了著名的“无立场”哲学方法论。.

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Westerners seem united in the belief that China has emerged as a major economic power and that this success will most likely continue indefinitely. But they are less certain about the future of China's political system. China's steps toward free market capitalism have led many outsiders to expect increased democratization and a more Western political system. The Chinese, however, have developed their own version of capitalism. Westerners view Chinese politics through the lens of their own ideologies, preventing them from understanding (...) Chinese goals and policies. In Contemporary Chinese Political Thought: Debates and Perspectives, Fred Dallmayr andZhaoTingyang bring together leading Chinese intellectuals to debate the main political ideas shaping the rapidly changing nation. Investigating such topics as the popular "China Model", the resurgence of Chinese Confucianism and its applications to the modern world, and liberal socialism, the contributors move beyond usual analytical frameworks toward what Dallmayr andZhao call "a dismantling of ideological straitjackets." Comprising a broad range of opinions and perspectives, Contemporary Chinese Political Thought is the most up-to-date examination in English of modern Chinese political attitudes and discourse. Features contributions from Ji Wenshun, Zhou Lian,ZhaoTingyang, Zhang Feng, Liu Shuxian, Chen Ming, He Baogang, Ni Peimin, Ci Jiwei, Cui Zhiyuan, Frank Fang, Wang Shaoguang, and Cheng Guangyun. (shrink)

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In this succinct yet ample work,ZhaoTingyang as one of China's most distinguished and respected intellectuals, provides a profoundly original philosophical interpretation of China's story. Over the past few decades, the question "where did China come from?" has absorbed the thoughts of many of China's best historians.Zhao, keenly aware of the persistent and pernicious asymmetry in the prevailing way scholars have gone about theorizing China according to Western concepts and categories, has tasked both Chinese and (...) Western scholars alike to "rethink China." To this end,Zhao introduces what he terms a distinctively Chinese centripetal "whirlpool" model of world order to interpret the historical progression of China's "All-Under-Heaven" Tianxia identity construction on the central plain of China. In this book,Zhao forwards a novel and compelling thesis on not only how we should understand China, but also until recently, how China has understood itself. (shrink)

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This Key Concepts pivot discusses the contemporary relevance of the ancient Chinese concept of Tianxia or ‘All-Under-Heaven’ and argues the case for a new global political philosophy. ‘All-under-heaven’ is a conceptualization of the world as the composition of three realms: the physical, psychological and political, which places inclusivity and harmony at the heart of a global world view above other considerations, transcending the notion of nation state. In a highly interconnected and globalized world, the idea of Tianxia can offer a (...) new 21st century vision of international relations and world order, based on a harmonized global organization defined by the “all-inclusiveness principle.” Promoting the ontology of co-existence and relational rationality hand in hand with rational risk aversion in a globalized world, this pivot makes the case that Tianxia could offer a new vision for contemporary world order, redefining the universality and legitimacy of politics. (shrink)

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本书内容包括:政治的发生;城帮,民众和广场;最好的国家;从世界问题开始的天下政治;治与乱等。.

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China has managed to retain, in spirit, the concept of Tianxia in its grand unity system since the Qin dynasty. Wars for conquest among tribes and nations in ancient China were fought for cultural resources rather than economic or territorial reasons. The cultural resources of the Central Plains are unrivaled in the spiritual world they have produced and encapsulated in unique ideographic writings, which have drawn tribes and nations into a whirlpool of competition for the throne. The constructs of compatibility (...) and coexistence in the Tianxia concept inherited from the Zhou dynasty assure a sharable world for all, conquerors and the conquered alike. Furthermore, the succession myth, a political theology created by the Tianxia concept, became a traditional narrative repeated by all rulers. As a result, China has developed into a world-patterned country with various integrated ethnicities and cultures in an ingenious institutional form, that of one country with multiple systems. (shrink)

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World history has not yet begun because the world is still not integrated into an all-inclusive Tianxia that is characterized by shared interests and mutual compatibility. Although at present the world is attempting multilateral internationalism in the hope of resolving or eliminating conflicts or wars, internationalism falls short of Tianxia, which envisages the internalization of all externalities. In the current era of rapid globalization and technological advancements that connect the world more than ever, the ancient concept of Tianxia and its (...) experiments in Chinese history are highly relevant and worthy of study, given their potential to inform the tireless pursuit of mankind for the common good and peaceful coexistence. (shrink)

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Tianxia is a theory about world politics invented about three thousand years ago during the Zhou dynasty. It was designed to solve the issue of a small state governing many large ones, which Zhou found itself confronted with after a surprise victory. Zhou took the internalization approach to solve the issue through the integration of all external existences into its Tianxia system, a concept that highlights compatibility and coexistence. Tianxia applied relational, rather than individual, rationality in solving conflicts between various (...) interests, and thus transformed Zhou politics into a world politics that was all inclusive and above national calculations. Conceptualized as conflating the three worlds of geography, socio-psychology and politics, the world of Tianxia is infinitely expansive, appeals to all people’s expectations and reflects the “Way of Heaven” in its political institutions. Hence, the Tianxia system, a system of world politics, enabled Zhou to establish its governance for about 800 years. (shrink)

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Fei Xiaotong's thoughts on the Confucian system of interpersonal relationships actually indicated that the Confucian theory of social cooperation leads itself to an unsettled paradox, that is, there is a lack of universal theoretical construction in the Confucian moral system. Confucian theory does not extend beyond practical circumstances. Instead, its universal principles always disappear in specific circumstances. Because of its long established position in mainstream dialogue, Confucianism failed to reflect on its flaws, but this paradox has been revealed in the (...) face of modern challenges. (shrink)

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In lieu of an abstract, here is a brief excerpt of the content: Reviewed by: The Myth or Elegy of Artificial Intelligence byTingyang ZhaoXuejian Zhou (bio)Rengongzhineng de shenhua huo beige 人工智能的神話或悲歌 ( The Myth or Elegy of Artificial Intelligence). ByTingyangZhao 趙汀陽. Beijing: The Commercial Press, 2022. Pp. 155. Hardcover RMB68, isbn 978-981-16-7749-6. In recent years, the philosophy of artificial intelligence has undoubtedly become one of the most popular topics. There is a vague viewpoint suggesting (...) that Chinese philosophy might face challenges in addressing the philosophical issues posed by artificial intelligence. However, compared to the past, when discussing Chinese philosophy today, we must acknowledge the significant impact of modern technology. While the contemporary world does indeed witness clashes of civilizations, individuals from various civilizations share a common predicament: their close entanglement with modern technology. Regarding the future of Chinese philosophy, it becomes crucial to direct our attention towards modern advancements like artificial intelligence and the diverse range of issues they introduce. In light of this context,ZhaoTingyang's 趙汀陽 new book, The Myth or Elegy of Artificial Intelligence, presents us with a fresh perspective. In this book,Zhao primarily delves into the philosophical issues surrounding Super Artificial Intelligence, a subject regarded as both a metaphysical and a political problem. This notion refers to artificial intelligence that surpasses general artificial intelligence in terms of functionality, and possesses self-consciousness. Therefore, "myth" refers to the myth of the emergence of Super Artificial Intelligence disrupting people's subjectivity, giving rise to a new myth of artificial intelligence. Conversely, the term "elegy" embodies the crisis in human destiny that stems from such profound changes, which will lead to an ontological revolution in human existence. This suggests that within the narrative of artificial intelligence's myth, there lies the elegy of humanity (p. 4). The intricate interplay between these two realms of myth and elegy vividly showcases the value of Chinese philosophy. The book consists of a total of ten chapters. In Chapter 1,Zhao initially presents a thought-provoking question. With the rapid advancement of artificial intelligence humanity is faced with a novel ontological event, where the existence of artificial intelligence could potentially jeopardize human existence. This presents an ontological problem of "de-existence" (p. 8). As current artificial intelligence remains within the domain of the Turing machine concept and lacks subjectivity, it cannot effectively engage in matters involving self-correlation or [End Page 1] infiniteness. However, if artificial intelligence evolves into a super Turing machine endowed with subjectivity and free will, it could gain the capacity to modify its own programs and societal norms based on its needs or maximal benefits. This scenario introduces the possibility of a crisis in human existence, where the very existence of humanity is put at risk (pp. 17-23). In Chapter 2,Zhao analyzes the safety conditions of artificial intelligence and proposes the need to establish self-destruct mechanisms for Super Artificial Intelligence to ensure the status of human existence (pp. 34-38). Interestingly, in this context,Zhao connects artificial intelligence with the concept of Tianxia 天下 ("all under heaven"), implying that in order to control capital and power, the world needs a new form of politics, namely, a Tianxia 天下 system. Tianxia 天下 represents a world system that ensures world peace and the shared interests of people in a multicultural context, a non-exclusive system defining the world beyond any particular entity. According toZhao, only a Tianxia 天下 system can manage the technological risks of the world (p. 39). Theoretically (hopefully in practice as well), a significant application of the Tianxia 天下 system would be to use global authority to limit any high-risk behaviors. Based on the first two chapters, it becomes apparent that the dangers related to artificial intelligence do not lie in its current capabilities, but in its potential for self-consciousness. For this reason, in Chapter 3,Zhao analyzes this issue further. In his view, once artificial intelligence possesses the ability for self-reflection, it will become possible for it to transform its own system and create new rules. Especially if artificial intelligence invents a universal language of its own, equivalent to human natural language, then all program systems could be reinterpreted, reconstructed, and redefined using this universal language (pp. 47-52). Furthermore, if... (shrink)

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Devant les désordres du monde d’aujourd’hui, il existe au sein du confucianisme chinois un courant qui tente, dans les termes traditionnels du tianxia, « tous sous le ciel », d’esquisser les contours d’un nouvel ordre du monde et d’un horizon soutenable pour l’avenir. En le rapportant aux perspectives marxistes, cet article s’efforce de dégager ses motifs essentiels et de décrypter les termes du débat auquel il donne lieu. Quels enseignements parvient-il à dégager de cette philosophie millénaire? Est-il à comprendre comme (...) une alternative au marxisme? Ou bien serait-il capable de se repenser autour d’une critique de l’impérialisme? L’article interroge en ce sens un auteur contemporain significatif,ZhaoTingyang. (shrink)

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This paper deals with the geo-political implications of neo-universalist tendencies in current Chinese political philosophy. It is stated how Chinese philosophy can contribute to overcome a ‘clash’ theory of intercultural relations. The author underlines that the growing economic and political role of China in this century forces China to develop a real global world-view tradition, and discussesZhaoTingyang’s philosophy of Tian-xia as a paradigmatic example of such new universalism.

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In lieu of an abstract, here is a brief excerpt of the content:First Order Relationality and Its Implications:A Response to David ElsteinRoger T. Ames (bio)David Elstein has asked a series of important questions about Human Becomings that provide me with an opportunity to try to bring the argument of the book into clearer focus. Let me begin by thanking David for his always generous and intelligent reflection on not only my new monograph [End Page 181] but also on Henry Rosemont's (...) and my best efforts to expand upon the idea of "role ethics" as a productive way to read Confucian ethics.David asks: Is relationality truly a part of original Confucian thought? Does relationality rule out any notion of essential human nature, and does it necessarily imply or entail role ethics? Is relationality true or merely a useful way of thinking (if these can be distinguished)? Do we know that it's useful?I think the answer to these questions turns on two very different ways of understanding relationality, namely the doctrines of first and second order relationality. The term 'ontology' as "the science of being per se or in itself" gives us a doctrine of external, second order relations. Ontology was introduced into our philosophical vocabulary as a new term for an old way of thinking at the beginning of the seventeenth century by two German philosophers.1 For the classical Greeks, "the science of being per se" (to on he on) was posited as their "first philosophy" with all of its implications for metaphysics, epistemology, logic, ethics, philosophy of religion, and so on. Ontology is that branch of metaphysics that seeks to classify and explain the things that exist, with its underlying assumption that there are unchanging substances or essences internal to things that are available to us to classify them as this and not that. Ontology privileges "being per se" with its categorical language and its "substance" and "attribute" dualism, giving us a grammar of substances as property-bearers and properties that are borne, respectively.Such ontological thinking animates Plato's pursuit of formal, "real" definitions in his quest for certainty (that is, definitions not of words but of what really is), and underlies Aristotle's taxonomical science of knowing "what is what." For these classical Greek philosophers, only what is real and is thus true can be the proper object of knowledge, giving us a logic of the changeless. Corollary to ontology is causal thinking, formal definitions, and, important for David's question, a doctrine of external, second order relationality in which relations conjoin discrete and self-sufficient things, such as human "beings." As the contemporary philosopherZhaoTingyang 趙汀陽 avers, this kind of substance ontology defining the real things that constitute the content of an orderly and structured cosmosprovides a "dictionary" kind of explanation of the world, seeking to set up an accurate understanding of the limits of all things. In simple terms, it determines "what is what," and all concepts are footnotes to "being" or "is."2In the Book of Changes, we find a vocabulary making explicit cosmological assumptions that stand in stark contrast to this substance ontology and that brings with it a doctrine of first order, constitutive relations. This alternative "first philosophy" has prompted me to create the neologism "zoetology," with the Greek zoe- "life" and -logia "discourse," as my own new term for an old way of thinking that we might translate into modern Chinese as shengshenglun 生生論: "the art of living." The starting point in this zoetological cosmology, then, is that nothing does anything by [End Page 182] itself; association is a fact. Since the very nature of life is associative and transactional, the vocabulary appealed to in defining Confucian cosmology is irreducibly dyadic and collateral: always multiple, never one.And further, it is the nature of life itself that it seeks to optimize the available conditions for its continuing growth, where such growth has a persistent existential and thus intentional aspect. "Life" is the productive correlation between organism and environment that gives rise to correlative, relational, ecological thinking that many of our best sinologists (Marcel Granet, David Keightley, Tang Junyi, K. C. Chang, A. C. Graham, and many others) would ascribe to the earliest semblances of Chinese... (shrink)

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The Westphalian model of international relations has given us a zero-sum game of winners and losers that has proven to be ineffective in addressing the pressing issues of our times. PhilosopherZhaoTingyang has argued that by conceptualizing international relations from the planetary perspective of tianxia, we can develop a sense of "worldness" that at once acknowledges the plurality of moral ideals defining of the world's cultures and seeks practical ways to formulate a shared morality for the solidarity (...) needed to bring the world's people together. In this spirit, political theorist Michael Walzer, in his Thick and Thin: Moral Argument at Home and Abroad, wants "to endorse the politics of difference and, at the same time, to describe and defend a certain sort of universalism." For Walzer "thin" morality does not mean minor or emotionally shallow morality; on the contrary, thin and intensity come together as "morality close to the bone." Turning to alternative philosophies, the contributors to this volume seek to move beyond liberal thinking on a minimalist ethic to include other cultural values-those of the Confucian, Buddhist, Indian, Islamic, Ubuntu, Japanese, European, and Jewish traditions. In order to reconceive of the world as a world, these scholars seek to formulate an answer to the contemporary challenge of a fragmented and failing Westphalian "internationality," and in so doing, to offer possible conceptions of a shared and practicable morality sorely needed at a planetary scale. (shrink)

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Introduction. The Chinese concept of Tianxia as a theory of political philosophy is analyzed on the basis of the main thoughts of two main representatives-philosophers -ZhaoTingyang and Xu Jiulin. As representatives of “hard” and “soft” Tianxiaists,Zhao and Xu offer different solutions to existing problems, developing an ancient concept. The purpose of the study is to present and analyze the concept of Tianxia as a philosophical doctrine with a focus on its logical structure and conceptual (...) system. Methods. The hermeneutic method was used to examine the philosophical concepts of the philosopher being studied and criticize his theory. Scientific novelty of the research. The topic under study shows a close connection with modern realities, especially in the context of the fact that modern Chinese philosophy is discussed quite rarely in Russian science. When writing the article, the latest scientific works of researchers were used, which made it possible to obtain a broader view with a focus on different scientific traditions. Results. The main assumptions of the two philosophers are analyzed. Based on the analysis, we came to the conclusion that the Tianxia system, as a rethinking of the old Chinese concept against the backdrop of globalization, contains many ambiguities and contradictions that require further development. AsZhao suggests, his Tianxia system as a “political epistemology” with peace as the supporting political unit strives to resolve conflicts through a policy of “turning enemies into friends.” As he believes, “real politics” should not lead to conflicts and struggle, but solve existing problems; therefore political theory is needed precisely to create an order of stability and coexistence. Culturologist Xu, in turn, sees the main task in modernizing the Tianxia theory - eliminating the centrism and hierarchy of the old Tianxia system and presents his version called “neo-Tianxiaism.” He believes that this modern version of Tianxia represents certain universal and supranational values, on the basis of which all participating parties in the system can develop mutually beneficial friendly relations and achieve stability. Based on hermeneutic and comparative analysis, we found that the main tenets of Tianxiaism, consisting of inclusiveness, non-nationality, equality and “friendship,” are contradicted by assumptions and elements from the traditional understanding of Tianxia, such as the leading role of China itself in creating this order, the universality of Chinese traditional (which are, in fact, national) values and the “wrongness” of Western political theories. The author identifies terminological and conceptual uncertainties, which can be characterized as “internal conflicts” of the system. (shrink)

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Mandarin speakers, like most other language speakers around the world, use spatial terms to talk about time. However, the direction of their mental temporal representation along the front-back axis remains controversial because they use the spatial term “front” to refer to both earlier times and the future. Although the linguistic distinction between time- and ego-reference-point spatiotemporal metaphors in Mandarin suggests a promising clarification of the above controversy, there is little empirical evidence verifying this distinction. In this study, Mandarin speakers’ time- (...) and ego-reference-point temporal representations on three axes were separately examined through two tasks. In a time-reference-point task, Mandarin speakers judged whether the time point of the second picture was earlier or later than the time point of the first picture, while in an ego-reference-point task, they judged whether an event or phase had happened in the past or would happen in the future. The results indicate that Mandarin speakers construe an earlier-times-in-front-of-later-times temporal sequence and adopt the front-to-the-future orientation. (shrink)

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This paper presents a review of the main trends of contemporary political philosophy in China. First, it provides a general picture of the presence of contemporary western political philosophy in China. It shows how the different political positions (New Left, liberalist, conservative) relate to the different stances adopted before Western authors, and focuses in particular on the reception of Carl Schmitt and Leo Strauss in China’s academic and cultural circles. Second, it provides an account of what might be contemporary Chinese (...) political philosophers’ unique contributions to political theory. It pays particular attention to two Chinese scholars, Gan Yang andZhaoTingyang. While both of them specialize in western philosophy, they neither echo western political philosophy nor repeat traditional Chinese political thought, but, rather, commit themselves to a transformation of Chinese tradition thought, in order to figure out some original and debatable theories. By focusing on analyzing these philosophers’ ideas and influences, the author hopes to answer two distinct but interrelated questions: how and why are they are so fashionable or popular, and whose thought might retain some pertinence in the context and issues of Chinese political tradition and the existing political practices. (shrink)

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本书主要篇目为:论法的起源和本质、论法律与国家、论法的种类、作用、规范等18个大类。.

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Previous studies have proposed a virtuous circle between corporate social performance (CSP) and corporate financial performance (CFP). However, a key challenge researchers face when empirically examining this virtuous circle is endogeneity. In this paper, we apply a well-developed method—dynamic panel data (DPD) estimation—to account for endogeneity and conduct two studies to reexamine the causal relationship between CSP and CFP. Study 1 relies on KLD ratings from 1997 to 2012 as the measure of CSP. According to the results of Study 1, (...) although CFP measured as ROE may have a causal impact on CSP, it is doubtful whether there is a causal influence of CSP on CFP. Study 2 relies on the sustainability scores provided by Sustainalytics from 2009 to 2018 as the measure of CSP. Study 2 reports that CSP does not causally influence CFP and that CFP does not have a causal impact on CSP. Together, Study 1 and Study 2, using different measures for CSP, suggest that a virtuous circle between CSP and CFP may not exist. Our study suggests that doing good may not necessarily lead to doing well and that doing well may not naturally result in doing good. Thus, our study implies that future studies should seriously consider the causal mechanisms through which CSP may influence or may be influenced by CFP. Our paper also discusses the implications for CSP research and for management and organization research. The limitations of applying DPD estimation to empirically examine the causal relationship between CSP and CFP are also discussed. (shrink)

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The relationship between corporate social responsibility (CSR) and leadership has received considerable research attention in recent decades. While there have been several qualitative reviews, quantitative and systematic reviews of CSR–leadership links remain absent. The current paper seeks to address this gap by using a bibliometric method to analyze and visualize the evolution and research trends within the CSR–leadership domain. Drawing from a sample of 1432 peer-reviewed articles, we map the landscape of the CSR–leadership research domain and identify key developments and (...) patterns over the period 1994–2020. In addition to highlighting a range of publication trends including key theoretical influences, the findings also reveal an acceleration in the volume and breadth of CSR–leadership research. Seven subdomains (or clusters) are further identified (i.e., board characteristics, responsible leadership, emerging country context, team efficacy, CEO pay fairness, shareholder wealth, and cross-sector social partnership) and discussed based on the keywords using the log-likelihood ratio clustering algorithm. The analysis is further divided into three stages: namely, the initial stage (1991–2003), the rapid development stage (2004–2011), and the maturation stage (2012–present). These stages are used to present more fine-grained insights into the research patterns over time. We conclude by discussing implications of the bibliometric analysis and presenting several opportunities for future research. (shrink)

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This study explores the relationship between individual birthplace [rural birthplace (RB) and urban birthplace (UB)] and consumer unethical behavior (CUB). As a result, CUB is verified to closely relate to individual birthplace, and those new urban residents with RB are found to behave more ethically than the patrimonial urban residents with UB in CUB4 (“no harm/no foul”). This study also finds that the differentiation of CUB between two categories of consumers is correlated with the personal moral ideology or Machiavellianism (MA) (...) functioning with varying degree, which idealism ideology is a main variable impacting on the unethical behaviors of the members born in the rural subculture while MA for those in the urban one. Additionally, the “no harm/no foul” (CUB4) and the “actively benefiting from a questionable action” (CUB3) in the list of CUBs are found to be more efficient in discriminating the two groups than the other two kinds, the “passively benefiting at the expense of others” (CUB2) and the “actively benefiting from an illegal activity” (CUB1). The results shed light on the roles of individual birthplace in influencing CUB and contribute to a better understanding on the effects of subculture on CUB. (shrink)

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Organizational citizenship behavior can foster organizational competitiveness and survival especially, facing a rapidly changing environment. There are some empirical pieces of research that shed light on the effects of OCB on extrinsic rewards, since OCB, through performance appraisal, affects extrinsic rewards which will influence OCB as well. However, researchers have overlooked the reverse effect of extrinsic rewards on OCB. It is necessary to explore the mechanism between positive verbal rewards and OCB. This study integrated psychological ownership and affective commitment to (...) form a structural model based on social exchange theory and cognitive evaluation theory. These results show that positive verbal rewards are positively correlated with psychological ownership, psychological ownership is positively correlated with affective commitment and OCB, and affective commitment is positively correlated with OCB. As refers to the mediating effects, psychological ownership fully mediates the relationship between positive verbal rewards and affective commitment. Furthermore, affective commitment plays a partial mediating role in the effect of psychological ownership on OCB. Accordingly, this psychological mechanism between positive verbal rewards and OCB reveals important theoretical and practical implications. (shrink)

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The purpose of this study is to analyze the relationship between psychology and modern art design education in colleges, and to provide the basis for improving the quality of art education in colleges. Based on the relevant theory, the characteristics of educational psychology and art psychology and the correlation between them were analyzed from the angle of art education. According to the characteristics of college students' psychological development, the significance of art psychology-related courses was analyzed. Through the form of questionnaire, (...) a total of 200 students were randomly selected from Xi'an Academy of Fine Arts and Xi'an University of Science and Technology, respectively. A total of 400 questionnaires were issued, and 382 valid questionnaires were recovered. The results show that almost all students in two colleges think pedagogy and educational psychology are the theoretical basis for art teachers, while less than one-third of students in Xi'an University of Science and Technology think that art psychology is the theoretical basis for art teachers. The difference between the students' aesthetic and life values in the two colleges is significant. In the 15 directions of life values, there are significant differences in five directions: spirit—material, enrichment—emptiness, enthusiasm—apathy, hope—despair, and dedication—acceptance. It shows that the psychological and values of college students are changeable, and the educators should pay attention to the education in the related fields of psychology. This exploration was conducted based on educational psychology, which is of great significance for improving the educational level of art psychology in colleges and enable students to form correct aesthetic standards and life values. (shrink)

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Previous research suggests that statistical learning enhances memory for self‐related information at the individual level and that individuals exhibit better memory for partner‐related items than they do for irrelevant items in joint contexts (i.e., the joint memory effect, JME). However, whether statistical learning improves memory for partner‐related information in joint contexts remains unclear. This study investigated memory performance for partner‐related words when higher level statistical regularities were embedded in word streams during a joint memory task. Participants performed a word categorization (...) task, followed by a surprise free recall task across four experiments. Experiment 1 replicated the JME, revealing improved memory for partner‐related items than for irrelevant items when using Chinese words with increased repetition. Experiment 2 embedded semantic regularities within partners’ word streams; Experiment 3a employed regularities based on non‐adjacent fixed temporal positions; and Experiment 3b employed regularities based on adjacent fixed temporal positions. Results showed that the JME was enhanced only when semantic regularities were present (Experiment 2) and not with temporal positional rules (Experiments 3a and 3b). These findings suggest a hierarchical structure of co‐representation and show that co‐represented statistical regularities facilitate the processing of partner‐related words, but only when the regularities align with partners’ intentions. This study advances our understanding of co‐representation in joint action by highlighting its hierarchical nature, and the top‐down interaction between structural levels. (shrink)

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