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Subthreshold Attention-Deficit/Hyperactivity Disorder is defined as a neurobiological condition with some core inattentive or hyperactive/impulsive symptoms of ADHD which do not meet the full diagnosis clinically. Although it has been well documented that deficits in cognitive control, a high-level cognitive construct closely related to attention, are frequently found among children with ADHD, whether subthreshold ADHD is also associated with similar deficits remains unclear. In this study, we examined the attention functions and the cognitive control capacity in children with ADHD, those (...) with subthreshold ADHD, and typically developing peers. The results showed that the ADHD and subthreshold ADHD groups exhibited similar patterns of the impaired executive function of attention and reduced cognitive control capacity, and no significant difference was found between the two groups. These findings suggest that although children with subthreshold ADHD have not met the full criteria of ADHD, they showed reduced efficiency in cognitive control and attention function, similar to children with ADHD. (shrink)

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The article is intended to show that bertolt brecht absorbed foreign materials, In this case chinese philosophy, And transformed them into new intellectual experiences and visions which were strictly his own. The author examines the thought of five chinese philosophers, Confucius, Lao-Tzu, Mencius and chuang-Tzu and mo-Tzu, With whom brecht became familiar. Since chinese philosophers are essentially social philosophers, Brecht read them in order to find guidance in his search for a political and social theory which was to become the (...) basis of his literary work. The study of chinese philosophy led brecht to modify his marxism in a way which amounts to a reinvention of it. (shrink)

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This study explores the relationship between capability reconfiguration and firm innovation performance by analyzing a sample of 375 manufacturing firms in China. The results suggest that the relationship between capability reconfiguration and innovation performance is affected by both the catch-up stage and the mode of capability reconfiguration (evolution or substitution). The catch-up stage of enterprises significantly impacts the moderating effects of innovation magnitude on the relationship between capability substitution and firm innovation performance, however, it has no obvious effects on the (...) moderation of innovation magnitude on the relationship between capability evolution and innovation performance. This study contributes to the theory of dynamic capability and catch-up by revealing how innovation magnitude affects capability reconfiguration and subsequent innovation performance in different catch-up stages. The implication of this study is to remind managers to take full account of the innovation magnitude and catch-up stage in their decision-making. (shrink)

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In lieu of an abstract, here is a brief excerpt of the content:Mahāyāna Interpretation of Christianity:A Case Study of Zhang Chunyi (1871–1955)Lai Pan-chiu and So Yuen-taiMahāyāna Buddhism is one of the most popular religions in East Asia. It reflects the characteristics of the culture of East Asia and has had a tremendous impact on the culture(s) of the region. When Christianity was introduced into East Asia, it did not enter a religious vacuum. Because the people of East Asia have their (...) own culture, including their worldviews, values, and preunderstandings of religion, it is expected that they may interpret the Christian religion in a way significantly different from the Western interpretation of Christianity. One of these possible ways of reinterpreting Christianity is facilitated by the Mahāyāna Buddhist framework.This paper consists of an analysis of the Mahāyāna interpretation of Christianity made by Zhang Chunyi (1871–1955).1 Zhang was a rather well-known Sinologist who published several commentaries on Chinese classics, including Mozi, Laozi, and Zhuangzi. Though he had been well trained in Chinese classics, he was attracted to Christianity, with the hope that Christianity might contribute to the social reform of China. He even received baptism in an Anglican church in 1905. However, because of his in-depth study of Buddhism and his disappointment with the actual practices of the Christian churches at that time, he eventually converted to Buddhism during the 1920s. From that point, he formally promoted the slogan "Buddhicizing Christianity" (Fohua Jidujiao). His proposal for Buddhicizing Christianity includes a severe criticism of the "foreign" form of Christianity being "imported" to China mainly by the Western Protestant missionaries who, according to Zhang, preached a simplistic and even distorted "gospel" for they lacked the spiritual training (nei xue, lit., "inner learning") as well as the intellectual ability to understand sophisticated Chinese philosophy and genuine Christianity. Partially under his influence, some of his contemporary Chinese Christians were converted to Buddhism. In fact, he published at least eight books on interpreting and reforming Christian doctrines from the perspectives of Buddhism, Confucianism, and so on.2 He was probably the most prolific writer on the subject of his generation and one of the pioneers [End Page 67] in what is now called Mahāyāna theology. This brief outline of his rather unusual religious journey might have indicated the importance of the study of his Buddhist interpretation of Christianity. However, owing to mainly sociopolitical turmoil as well as the religious atmosphere at that time and in the subsequent decades, his Buddhist interpretation of Christianity has not been formally studied for decades.In recent years, more and more studies of Buddhist-Christian dialogue take place in the Chinese context.3 It is important to study previous cases of Buddhist-Christian dialogue, Mahāyāna theology, and so on. Some of these cases, including Zhang's, have been studied.4 This paper aims to examine Zhang's thought critically and to show that although Zhang advocated a Mahāyāna interpretation of Christianity before and after his conversion to Buddhism, his interpretations before and after his conversion to Buddhism are significantly different. It is proposed that whereas his interpretation before his conversion aimed at the indigenization of Christianity and thus, the evangelization of the Chinese, his interpretation after conversion was made with a view to converting the Christians to Buddhism, even though both aimed at the reformulation, or even reform, of Christianity.Zhang's Proposal of "Buddhicizing christianity"Zhang was a scholar of classical Chinese literature, active during the Republican era. He was knowledgeable in Confucianism, Daoism, Buddhism, and Moism. His study of Moism remains highly regarded.5 Zhang became a Christian and worked for the Christian Literature Society for China (Guan xue hui) in Shanghai for some years. He published several books with a view to indigenizing Christian theology by interpreting it through Chinese philosophical and religious concepts. Zhang's attempt aimed at reinterpreting Christian doctrines within the Buddhist framework in order to make Christianity more acceptable to the Chinese. However, in the 1920s, he himself converted to Buddhism and began to promote his proposal of "Buddhicizing Christianity" (Fohua Jidujiao),6 aiming to convert Christians to Buddhism.Because Zhang had... (shrink)

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Research on knowledge hiding has largely focused on its antecedents while overlooking its consequences. Drawing on moral cleansing theory, we adopt a “perpetrator-centric view” and posit that employees who engage in playing dumb and evasive hiding–two specific knowledge hiding behaviors that involve deception–will subsequently perform more organizational citizenship behavior directed toward individuals (OCB-I) because they perceive a loss of moral credits following their moral transgression. Further, we propose that the indirect effects are contingent on perpetrators’ moral identity internalization. We tested (...) our hypotheses using a time-lagged research design with a sample of 362 respondents from a large pharmaceutical group company. Consistent with our hypotheses, we found that employees who engaged in playing dumb and evasive hiding subsequently exhibited more OCB-I as they perceived a loss of moral credits, whereas employees who engaged in rationalized hiding did not. In addition, the positive relationships between playing dumb and evasive hiding with perceived loss of moral credits were stronger when perpetrators had high moral identity internalization, as were the indirect effects of playing dumb and evasive hiding on OCB-I via perceived loss of moral credits. Our research contributes to the understanding of when and how engaging in knowledge hiding affects perpetrators and their compensatory behaviors toward coworkers. (shrink)

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本书分为三篇,介绍了从“美学”到美学:“生命美学叩击世纪之门”;从东方到西方:生命美学的双重变奏;从传统到当代:为什么一定是生命美学等。.

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Since the SARS crisis in 2003, institutionalized emergency management systems have been established in each government level for improving inter-organizational collaboration in China. Major accidents require participation of public organizations affiliated with multiple government levels, and the lack of collaboration and coordination among the involved organizations within the critical time constraints during the response process is an existing problem. In this research, a case study of examining the intergovernmental and cross-sectoral collaboration for responding to a well-known oil pipeline explosion accident (...) in China by a complex network method is conducted. The aim is to obtain managerial insights in improving the existing emergency management system in a centralized political-administrative context, such as China. A mixed method of data collection is applied to identify the participating organizations and to determine the interaction spanning organizational boundaries in both hierarchical and horizontal dimensions. An emergency response network is built and visualized for representing intergovernmental and interorganizational collaboration during the response process of the major accident by social network analysis tools. The SNA indicators are used to measure quantitatively the network structure at the levels of the whole network, subnetwork, and node. The obstacles of achieving intergovernmental collaboration are found, and managerial suggestions for improving the existing emergency management system are provided. This research indicates that the Chinese government should pay attention to establishing and sustaining partnerships with private and nonprofit organizations and conduct a blend of hierarchical, market, and network principles in fostering collaboration for addressing major accidents. The public organizations in the local government level are shown to be more active than other participators in coordinating their response operations, and their capability should be emphasized for improvement. Additionally, the interactive relationships among specific emergency function groups and between the affected communities and organizations performing emergency command and coordination function should be strengthened. (shrink)

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Episodic memory, with its emphasis on temporal–spatial contexts, has been a longstanding focus in memory research. While previous studies have investigated the role of emotion in temporal source memory using emotionally charged stimuli, such as emotional words or images, the influence of a separated emotional context remains less explored. This study sought to understand the impact of separate emotional contexts on temporal source memory. Participants were shown Chinese characters alongside separate emotional contexts (i.e. a neutral or negative picture) and then (...) engaged in either a retrieval practice or a control condition. Finally, they were tested for recognition, temporal source memory, and emotional source memory for all the learned characters. Results revealed that a negative emotional context, unlike a neutral setting, enhanced the accuracy of temporal memory for adjacent neutral characters. However, this negative context reduced the accuracy of recalling the associated emotion. Importantly, the boost in temporal memory due to the emotional context remained even when participants were unsure or mistaken about the associated emotion. This study demonstrates the complex interplay between emotion and temporal memory, underscoring the enhancement effect of separated emotional contexts on temporal recall, irrespective of explicit emotional memory retrieval. (shrink)

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The old political exigencies which justified the expansion of government budgets for higher education (the space race, the Cold War, the growth of state bureaucracies) have now given way to demands for reductions in government spending, even for weapons. Though the decline in government support for higher education has been partially made up by parents of undergraduates for the last decade, college tuition increases are approaching their limits. On the one hand, colleges and universities confront reduced budgets and cuts in (...) faculty and programs. On the other hand, the general public, including students and parents who pay rising tuitions, feel…. (shrink)

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This study conducted a cross-sectional investigation of facial appearance dissatisfaction between patients before undergoing orthognathic surgery and a non-surgical sample to evaluate the potential influencing factors of facial appearance dissatisfaction. A sample of 354 participants completed a set of questionnaires concerning facial appearance dissatisfaction, interpersonal pressure, media pressure, and fear of negative appearance evaluation (112 patients, 242 controls). The patients reported higher facial appearance dissatisfaction, more media pressure, more interpersonal pressure, and a greater fear of negative appearance evaluation among others (...) than the control group. Moreover, regression analyses identified interpersonal pressure and fear of negative appearance evaluation as the main influencing factors on facial appearance dissatisfaction whether in the orthognathic patients or in the control groups. The associations between the perceptions of interpersonal pressure, fear of negative appearance evaluation, and facial appearance dissatisfaction support the possible utility of strengthening social experiences and psychological intervention in preventing and treating these appearance-concerns, especially for the orthognathic patients. (shrink)

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This study extended the research on the relationship between youth elite athletes’ satisfaction and coaches’ paternalistic leadership by identifying athletes’ resilience as a moderator. A total of 221 youth elite football players aged 13–19 years old who are students of a Chinese professional football boarding school participated in a questionnaire survey. The study found no correlation between the three dimensions of coaches’ paternalistic leadership and the youth athletes’ satisfaction. The results also showed that the interaction of resilience and moral leadership (...) affects the youth elite athletes’ satisfaction, whereas resilience does not play a moderating role in the relationship between authoritative leadership or benevolent leadership and satisfaction. As the results of the study are different from those of other scholars, they may reveal the uniqueness of youth elite football players in boarding schools. This study further analyzed the possible reasons for this result and prospected the theoretical and practical implications of these findings. Based on the conclusion, the study recommended that youth elite football schools should pay attention to the results of scientific research in leadership styles and apply them to practice in the future. (shrink)

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ExcerptOne of the most disappointing human rights debacles in the last few years was the withdrawal of U.S. forces from Afghanistan. For those who still take an interest,1 the human rights situation there has become horrendous, with Human Rights Watch documenting the denial of schooling and employment to women, extrajudicial killings, and torture.2 Moreover, in a severe rebuttal to those who supported the withdrawal, Taliban rule has created the conditions for a renewal of terrorist groups that can now develop and (...) train in Afghanistan with impunity.3 There is also a good case to be made that the U.S. withdrawal there emboldened Putin to invade Ukraine, calculating that the United States and its allies no longer have the stomach for protracted conflicts in order to prevent human rights abuses. It may be that we have traded a low-grade conflict in Afghanistan for a high-intensity one in Ukraine.4 The lesson here is that the struggle for human rights, while beginning as a moral problem about our common responsibilities, can only be taken seriously when we consider its political ramifications. What do we owe to our fellow humans, and what sacrifices should we make in order to fulfill those responsibilities? (shrink)

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John Henry Newman begins his Idea of a University by claiming that the university “is a place of teaching universal knowledge.”1 But instead of referring to “universal” and all inclusive as Newman suggests, the word university was originally derived from the medieval Latin sense of universitas, meaning “a society, company, corporation, or community regarded collectively.”2 Newman's effacement of the corporate origins of the university in favor of universality reflects a transformation of the university in the course of the 19th century (...) from a corporate body with particularist interests to one with a claim to an autonomous universality transcending all particular…. (shrink)

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In lieu of an abstract, here is a brief excerpt of the content:A Mahāyāna Reading of Chalcedon Christology:A Chinese Response to John KeenanPan-chiu LaiIntroductionThe Christological formula of Chalcedon, especially its use of the substantialist concepts such as ousia, hypostatsis, and so on, has long been a target of criticism in the history of Western Christian theology.1 Recently, Kwok Pui-lan, an Asian feminist theologian, has queried not only the language or way of thinking of traditional Western Christology, but also its anthropocentric (...) tendency. According to Kwok, "the majority of Asian people find it difficult to accept a savior in human form because of their cosmological sensibility."2 Kwok also thinks that the Chalcedonian expressions such as "fully God and fully man" or "two natures in one substance" are quite beyondthe understanding of the majority of the Asian people. The lengthy debate on the difference between homoousia and homoiousia is also irrelevant to the average Chinese, because there are no immediate Chinese equivalents to the terms such as "being" or "essence." According to Kwok, Buddhism, in contrast, characterizes the world as transient and impermanent without using the philosophical language such as "being" and "nonbeing."3 Kwok further notes that "The Buddhist tradition asserts that there is not one Buddha, but many Buddhas, and that everyone has the potential to attain Buddhahood. If we get away from the framework defined by a language of substance, we will not be fixated on a one-time incarnation."4 Kwok concludes that the anthropocentric perspective and the substantialist language of the Chalcedonian Creed represent a burden or obstacle that needs to be put aside. She even laments that "the church worldwide is still much under the yoke of the Chalcedonian captivity and Eurocentric theological formulations based on Western heritages."5 Kwok's comment seems to imply that the Buddhist way of thinking may offer a better alternative or a remedy to Chalcedonian Christology.In the contemporary Buddhist-Christian dialogue, John P. Keenan, when proposing a Mahāyāna theology, also offers a critique of Chalcedonian Christology.6 [End Page 209] Through a response to Keenan's discussion, this paper will examine these critiques and will attempt to reinterpret the Chalcedonian Christology from a Mahāyāna perspective.The Mahāyāna Theology of John KeenanIn proposing a Mahāyāna theology, Keenan assumes a Christian standpoint and tries to make use of Mahāyāna Buddhism for the service of Christianity. As Keenan himself frankly admits, his basic approach is to adopt "Mahāyāna Thought as Theologiae Ancilla, " which is the heading for the second part of his The Meaning of Christ. Keenan's strategy of arguing for a Mahāyāna theology is to identify the need of Christianity first, and then to argue in what way Mahāyāna Buddhism can help Christian theology to solve its own problems. According to Keenan's diagnosis, a fundamental problem of the Western Christian tradition is the detrimental separation of mysticism from doctrine. In his own words,It is argued here that, to date, the Christian West has been unable organically to relate its own mystic thinkers to its doctrinal, theoretical thinking. The reason for this inability was not simply, as Adolf von Harnack thought, the adoption and superimposition of Greek patterns of ontology upon the gospel. Rather it is an inability to differentiate that realm of Greek, logos-centered theory from the more primal realm of mystic awareness, an ability to understand the mind of faith in its polyvalent realms of meaning.7In the first part of the book (ch. 1-5), based on his review of the historical development of the Christian understanding of Christ, Keenan highlights the tremendous tension between the primal experience of "being in Christ" and the theoretical understanding of Christ.8 Keenan believes that the school of wisdom literature in the Old Testament has prepared the New Testament for an understanding of the meaning of Christ as God's wisdom. This wisdom comprises essentially God as Father (Abba) as well as the theology of the cross and resurrection. He further points out that early Christians, following the example of Jesus Christ, had direct experience of God as Father. Owing to the... (shrink)

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In lieu of an abstract, here is a brief excerpt of the content:Timothy Richard's Buddhist-Christian StudiesLai Pan-chiuTimothy Richard (1845–1919), one of the most well-known nineteenth-century British missionaries who worked in China, is still remembered today for his efforts to disseminate "Western learning" and to promote social welfare and political reform in China.2 Interestingly, although Richard's missionary, educational, and political activities undoubtedly dominated his life in China, he also found the time to translate a number of Buddhist texts from Chinese into (...) English.3 Unlike many of his fellow Christian missionaries, who either despised or ignored Chinese Buddhism, Richard endeavored to promote a dialogue between Christianity and other religions, especially Chinese Buddhism. In fact, his translations inspired several other European missionaries and Sinologists to take a greater interest in Chinese Buddhism, particularly Richard's biographer William E. Soothill (1861–1935) and Karl Ludvig Reichelt (1877–1952),4 the founder of Tao Fong Shan, which continues to promote Buddhist-Christian dialogue several decades after its foundation.5 However, Richard's translations of Chinese Buddhist texts, particular his translation of The Awakening of Faith, have been largely neglected by both Buddhists and Sinologists. As a result, the significance of Richard's dialogue with Chinese Buddhism has not yet been properly evaluated.Two recent studies of Richard have focused on his translation of the Buddhist texts and his dialogue with Chinese Buddhism.6 Unlike previous studies, which have viewed Richard as a missionary and analyzed his interpretation of Buddhism from the perspective of interreligious dialogue, the present study attempts to treat him as a Sinologist and review his Buddhist studies from the perspective of Oriental studies. This paper attempts to evaluate critically Richard's interpretation of Chinese Buddhism in the light of the recent debate over Orientalism triggered by the influential critique of the Orientalist enterprise by Edward Said (1935–2003).7 Richard King has examined European studies of Eastern religions in light of this debate and has tried to determine whether these "Orientalist" studies displayed the characteristics of the Orientalist approach criticized by Said. Such characteristics included "textualism" (which identifies a religion with a set of "sacred" texts), "essentialism" (which tends to assume a dualistic demarcation between the East and the West), and the colonial ideology (which legitimated Europeans' pride in their cultural superiority and colonial power).8 Whereas King's study was concerned principally with India, the present study focuses on the [End Page 23] case of Timothy Richard in China but will adopt a similar perspective. I will consider whether Richard's representation of Chinese Buddhism is infected by the textualism, essentialism, and dualistic demarcation between the East and the West that Said identified as the hallmarks of Orientalism, and whether it tended to reflect or legitimize Western colonial ideologies.My exposition of Richard's position will be based mainly on two of his most important works, The New Testament of Higher Buddhism (1910) and An Epistle to All Buddhists (1916). These texts will help us to understand why Richard translated Buddhist texts into English and how he saw the relationship between his studies of Chinese Buddhism and his missionary work. I will try to show that Richard's attempts to promote Buddhist-Christian dialogue were underlain and motivated by his concern for a kingdom—not the Earthly United Kingdom of Great Britain and Ireland, of which he was a citizen, nor a Heavenly Kingdom unrelated to the present world, but an imminent "Kingdom of World Peace," whose blessings would be enjoyed by all the peoples of the Earth.Richard's Studies of Chinese Buddhism in Their Historical ContextsIn order to understand the historical significance of Timothy Richard's study of Chinese Buddhism, it is necessary to place him in the historical context of the missionary attitudes toward Chinese religions and of the studies of Buddhism in the West.Catholic missionaries had been active in China since the sixteenth century, long before the arrival of the Protestant missionaries in the early nineteenth century. Although some of the Catholic missionaries, especially the Jesuits, initially dressed like Buddhist monks, they soon changed into the robes of Confucian scholars, having discovered that most Chinese respected Confucian scholars more than Buddhist monks. Besides changing their outward... (shrink)

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In déjà vu, a novel experience feels strangely familiar. Here we propose that this phenomenology is best seen as consisting in an illusory feeling of identification of the gist of the current scene or event, rather than in the intensity of the fluency-based, metacognitive feeling of familiarity.

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Extant literature has underlined the importance of newcomer proactive socialization to the organization. However, the effect of coworker ostracism on newcomers’ proactive behaviors has not been noticed. Drawing on the conservation of resources theory, we proposed a model exploring how coworker ostracism impacted newcomers’ proactive behaviors via the mediation of psychological availability. Through an empirical study with a sample of 263 newcomers and three waves of longitudinal data, we found that coworker ostracism had a negative effect on newcomers’ information seeking (...) and guanxi developing. In addition, emotional intelligence enhanced the negative effect of coworker ostracism on newcomers’ psychological availability and the indirect influence of coworker ostracism on newcomers’ proactive behaviors via psychological availability. Important theoretical and practical implications are discussed. (shrink)

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This paper addresses the unresolved question of whether demonstrative this/that and their accompanying gestures serve the same function. By utilizing Langacker’s notion of Current Discourse Space (CDS) and integrating gesture studies and frame semantics, this research models the entire process of demonstrative use and points to the distinct roles that demonstratives and gestures play in each usage event. The findings reveal that their functions are indeed different: the gesture (gazing) initially singles out an entity as a target, followed by the (...) demonstratives encoding it phonetically. Subsequently, the demonstratives evoke the initiation of a targeting act by the hearer, and the gesture (pointing) specifically identifies the entity during the decoding process. Based on the notion of distinguishing role and value, this study proposes that the semantic content (‘target’) encoded by demonstratives is the role (‘element’) within the viewing (attention)-target event frame, rather than its value (‘entity’). This principle applies to both exophoric and anaphoric contexts, providing a unified conceptual foundation for the function of demonstratives. In the light of these findings, the article also offers novel perspectives on the function of demonstratives as grounding elements, contributing to a deeper understanding of their role in communication. (shrink)

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