Monetary intelligence theory asserts that individuals apply their money attitude to frame critical concerns in the context and strategically select certain options to achieve financial goals and ultimate happiness. This study explores the dark side of monetary Intelligence and behavioral economics—dishonesty. Dishonesty, a risky prospect, involves cost–benefit analysis of self-interest. We frame good or bad barrels in the environmental context as a proxy of high or low probability of getting caught for dishonesty, respectively. We theorize: The magnitude and intensity of (...) the relationship between love of money and dishonest prospect may reveal how individuals frame dishonesty in the context of two levels of subjective norm—perceived corporate ethical values at the micro-level and Corruption Perceptions Index at the macro-level, collected from multiple sources. Based on 6382 managers in 31 geopolitical entities across six continents, our cross-level three-way interaction effect illustrates: As expected, managers in good barrels, mixed barrels, and bad barrels display low, medium, and high magnitude of dishonesty, respectively. With high CEV, the intensity is the same across cultures. With low CEV, the intensity of dishonesty is the highest in high CPI entities —the Enron Effect, but the lowest in low CPI entities. CPI has a strong impact on the magnitude of dishonesty, whereas CEV has a strong impact on the intensity of dishonesty. We demonstrate dishonesty in light of monetary values and two frames of social norm, revealing critical implications to the field of behavioral economics and business ethics. (shrink)

Monetary Intelligence theory asserts that individuals apply their money attitude to frame critical concerns in the context and strategically select certain options to achieve financial goals and ultimate happiness. This study explores the bright side of Monetary Intelligence and behavioral economics, frames money attitude in the context of pay and life satisfaction, and controls money at the macro-level and micro-level. We theorize: Managers with low love of money motive but high stewardship behavior will have high subjective well-being: pay satisfaction and (...) quality of life. Data collected from 6586 managers in 32 cultures across six continents support our theory. Interestingly, GDP per capita is related to life satisfaction, but not to pay satisfaction. Individual income is related to both life and pay satisfaction. Neither GDP nor income is related to Happiness. Our theoretical model across three GDP groups offers new discoveries: In high GDP entities, “high income” not only reduces aspirations—“Rich, Motivator, and Power,” but also promotes stewardship behavior—“Budget, Give/Donate, and Contribute” and appreciation of “Achievement.” After controlling income, we demonstrate the bright side of Monetary Intelligence: Low love of money motive but high stewardship behavior define Monetary Intelligence. “Good apples enjoy good quality of life in good barrels.” This notion adds another explanation to managers’ low magnitude of dishonesty in entities with high Corruption Perceptions Index. In low GDP entities, high income is related to poor Budgeting skills and escalated Happiness. These managers experience equal satisfaction with pay and life. We add a new vocabulary to the conversation of monetary intelligence, income, GDP, happiness, subjective well-being, good and bad apples and barrels, corruption, and behavioral ethics. (shrink)

Corruption involves greed, money, and risky decision-making. We explore the love of money, pay satisfaction, probability of risk, and dishonesty across cultures. Avaricious monetary aspiration breeds unethicality. Prospect theory frames decisions in the gains-losses domain and high-low probability. Pay dissatisfaction (in the losses domain) incites dishonesty in the name of justice at the individual level. The Corruption Perceptions Index, CPI, signals a high-low probability of getting caught for dishonesty at the country level. We theorize that decision-makers adopt avaricious love-of-money aspiration (...) as a lens and frame dishonesty in the gains-losses domain (pay satisfaction-dissatisfaction, Level 1) and high-low probability (CPI, Level 2) to maximize expected utility and ultimate serenity. We challenge the myth: Pay satisfaction mitigates dishonesty across nations consistently. Based on 6500 managers in 32 countries, our cross-level three-dimensional visualization offers the following discoveries. Under high aspiration conditions, pay dissatisfaction excites the highest- (third-highest) avaricious justice-seeking dishonesty in high (medium) CPI nations, supporting the certainty effect. However, pay satisfaction provokes the second-highest avaricious opportunity-seizing dishonesty in low CPI entities, sustaining the possibility effect—maximizing expected utility. Under low aspiration conditions, high pay satisfaction consistently leads to low dishonesty, demonstrating risk aversion—achieving ultimate serenity. We expand prospect theory from a micro and individual-level theory to a cross-level theory of monetary wisdom across 32 nations. We enhance the S-shaped Curve to three 3-D corruption surfaces across three levels of the global economic pyramid, providing novel insights into behavioral economics, business ethics, the environment, and responsibility. (shrink)

The purpose of this study is to investigate the effect of interpersonal influence on personal software piracy, also known as softlifting. A laboratory experiment with 54 subjects was conducted, in which each subject was told to participate in a software quality evaluation exercise. However, a ploy was carried out to measure the subjects intention in software piracy under different levels of group pressure and financial gains. The results are interesting. On the intention of softlifting, both group pressure and financial gains (...) are significant determinants. The interaction of group pressure and financial gains is also significant: when group pressure is toward pirating software, financial gains is not a relevant factor; whereas when group pressure is toward purchasing, financial gains becomes a dominant factor in softlifting intention. A further survey (with 216 college students from two public universities in Taiwan) designed to investigate the relationship between consumer susceptibility to interpersonal influence (Bearden et al., 1989) and softlifting intention/behavior. A path analysis demonstrated that normative influence was related to softlifting intention, yet information influence effect was marginal. The effect of normative influence on softlifting behavior was mainly mediated by softlifting intention. Implications are also discussed. (shrink)

Despite the flourishing of positive education, understanding of whether different character strengths have different predictive effects on academic achievement/ well-being and the mechanisms of actions between character strengths is limited. Specifically, this study adopted strength use as a mediator to understand well how character strength (assessed by caring, inquisitiveness, and self-control) is associated with students’ end-of-year academic achievements and well-being. Survey data from 349 adolescents from three different schools showed that three factors of character strengths have positive correlations with academic (...) achievements and well-being. Regression models indicated that inquisitiveness and self-control predicted academic achievements, while caring, inquisitiveness, and self-control predicted well-being, with the foremost as the strongest predictor. Mediation analyses indicated that (1) strengths use fully mediated the relationship between inquisitiveness, self-control, and academic achievements/well-being, while (2) caring had a direct effect on well-being. These findings provided possible explanations on how character strengths could affect students’ academic achievements or well-being and theoretical and empirical evidence for practices that aim to enhance students’ academic achievements and positive developments via interventions based on character strengths. (shrink)

The Meaning in Life Questionnaire is a popular tool to measure the presence of and one’s search for meaning in life. Although the validity of the MLQ has been verified in previous studies, the evidence from longitudinal measurement invariance of the MLQ is still lacking. The current study aimed to examine the LMI of the MLQ in a sample of Chinese college students at a 1-year interval. Multigroup confirmatory factor analysis was used to examine the LMI of the MLQ over (...) four time points. Results indicate that the MLQ has strict longitudinal invariance across 1-year in Chinese college students, and the latent means difference of MLQ-P is not significant differences across time, while the latent means difference of MLQ-S show significant differences between Time 1 and the other time points. Moreover, the internal consistency reliabilities of the MLQ scores were acceptable at all four time points, and the stability coefficients across time were moderate. These findings provide preliminary evidence that the MLQ has satisfactory longitudinal properties in Chinese college students. (shrink)

Although emerging evidence has implicated structural/functional abnormalities of patients with Autism Spectrum Disorder, definitive neuroimaging markers remain obscured due to inconsistent or incompatible findings, especially for structural imaging. Furthermore, brain differences defined by statistical analysis are difficult to implement individual prediction. The present study has employed the machine learning techniques under the unified framework in neuroimaging to identify the neuroimaging markers of patients with ASD and distinguish them from typically developing controls. To enhance the interpretability of the machine learning model, (...) the study has processed three levels of assessments including model-level assessment, feature-level assessment, and biology-level assessment. According to these three levels assessment, the study has identified neuroimaging markers of ASD including the opercular part of bilateral inferior frontal gyrus, the orbital part of right inferior frontal gyrus, right rolandic operculum, right olfactory cortex, right gyrus rectus, right insula, left inferior parietal gyrus, bilateral supramarginal gyrus, bilateral angular gyrus, bilateral superior temporal gyrus, bilateral middle temporal gyrus, and left inferior temporal gyrus. In addition, negative correlations between the communication skill score in the Autism Diagnostic Observation Schedule and regional gray matter volume in the gyrus rectus, left middle temporal gyrus, and inferior temporal gyrus have been detected. A significant negative correlation has been found between the communication skill score in ADOS_G and the orbital part of the left inferior frontal gyrus. A negative correlation between verbal skill score and right angular gyrus and a significant negative correlation between non-verbal communication skill and right angular gyrus have been found. These findings in the study have suggested the GM alteration of ASD and correlated with the clinical severity of ASD disease symptoms. The interpretable machine learning framework gives sight to the pathophysiological mechanism of ASD but can also be extended to other diseases. (shrink)

BackgroundPrevious findings indicated that breast cancer patients often have dysfunction in empathy and other cognitive functions during or after chemotherapy. However, the manifestations and possible neuro-electrophysiological mechanisms of pain empathy impairment in breast cancer patients after chemotherapy were still unknown.ObjectiveThe current study aimed to investigate the potential correlations between pain empathy impairment and event-related potentials in breast cancer patients undergoing chemotherapy.MethodsTwenty-two breast cancer patients were evaluated on a neuropsychological test and pain empathy paradigm before and after chemotherapy, containing the Chinese (...) version of the Interpersonal Reactivity Index, while recording ERP data.ResultsThe empathic concern scores were lower and personal distress scores were higher on IRI-C task compared with those before chemotherapy. Meanwhile, the accuracy rates were lower than those before chemotherapy for both pain and laterality tasks on the pain empathy paradigm. However, the response time was no significant differences before and after chemotherapy. Further, the amplitude of the N1 component was significantly increased, and the amplitude of the P2 component was significantly decreased in the subsequent ERP study. A linear mixed effect model was used to analyze the correlation, the average amplitude of N1 and P2 were positively correlated with the accuracy rates in laterality tasks.ConclusionThe results indicated that pain empathy impairment was performed in chemotherapeutic breast cancer patients, which was possibly correlated to the changes of N1 and P2 components in ERP. These findings provide neuro-electrophysiological information about chemo-brain in breast cancer patients. (shrink)

AimsA negative association between the lower level of psychological resilience and increased risk of compassion fatigue and higher Coronavirus disease 2019 stress has been revealed. However, bibliometric studies have not been performed to comprehensively investigate this topic. This study aimed to identify the status and trends in the CF and PR field from 2008 to 2021 and during the COVID-19 pandemic.MethodsWe identified relevant literature from the Web of Science Core Collection® database using “resilience” and “compassion fatigue” on September 30, 2021. (...) All search results were exported in plain text format for collaboration network analysis, reference-based co-citation analysis, analysis of journals, and keywords-based co-occurrence analysis, which were performed using Citespace® 5.8.R1.ResultsA total of 388 publications were identified finally, and there has been an increasing trend in the annual number of publications with light fluctuations. The analysis of journals and keywords indicated that nurses and social workers are the main research targets, and their mental problems are the main research topics. The turnover intention of health care providers has been a research focus, particularly during the COVID-19.ConclusionThe results of the present study help us understand the status of the CF and PR field and its recent developments. (shrink)

Resumen: En las dinastías Tang y Song, los clanes zongzu oficiales comunes dominaron gradualmente la comunidad de clanes, lo que interrumpió el riguroso sistema de sacrificios orientado a los estratos. Por lo tanto, como una forma emergente de sacrificio ancestral privado, la sala de imágenes yingtang apareció en las mansiones de los funcionarios comunes o en las casas de la gente común. Cuando la estatua anterior dio paso a una imagen, este nuevo signo cultural llevó a cada ejecutor del (...) sacrificio a lograr una identificación psicológica y emocional con la comunidad. A través de imágenes o retratos colgados en los salones, los albaceas pudieron comprobar si se podía crear visualmente un reino espiritual para comunicarse con sus antepasados o contarles sus oraciones. (shrink)

This book presents for the first time a translation of the complete Expository Commentary to the Daode jing written by the Daoist Cheng Xuanying in the 7th century CE. This important commentary is representative for Tang Dynasty Daoist philosophy and Daoist Twofold Mystery philosophy, also called chongxuanxue. Following the philosophical tradition of xuanxue authors like Wang Bi, Cheng Xuanying read the Daode jing using a framework of the then current Daoist religion. His conceptual framework included the assumption (...) that Laozi had written the Daode jing to guide the beings to unite with the Dao and thereby reach ultimate salvation. Salvation is interpreted as a metaphysical form of immortality, reached by overcoming the dichotomy of being and non-being, and thus also life and death. He thus connects epistemological concerns with soteriological concerns. The process proposed to overcome these dichotomies relies on reasoning along the lines of tetralemma logic, a form of reasoning that had become known in China mainly through the Buddhist Madhyamika ṡ́astras. One of Cheng Xuanying's prominent commentarial strategies is therefore the consistent application of tetralemma logic in his reading of the Daode jing. His philosophical outlook ties together the ancient text of the Daode jing and the more recent developments in Daoist thought, which to a rather large extent occurred under the influence of an intense interaction with Buddhist ideas. (shrink)

《从孔子到谢灵运：唐前士人精神史探索/陕西师范大学中国语言文学“世界一流学科建设”成果》为作者关于唐前士人精神史探索的文章的合集，共分三部分：一、论先秦圣贤、诗哲的理思与痛苦；二、论汉兴百年儒士、赋家 的经国品质；三、论晋宋名士的飘逸与痛苦。作者深入开掘孔子、屈原、贾谊、陶渊明、谢灵运等人的精神历程，探讨中国人世代相续的民族精神。.

1 Introduction1 In the 1980s, hermeneutics was often incorporated into deconstructionism and literary theory. Rather than focus on authorial intentions, the nature of writing itself including codes used to construct meaning, socio-economic contexts and inequalities of power,2 Gadamer introduced a different perspective; the interplay between effects of history on a reader’s understanding and the tradition(s) handed down in writing. This interplay in which a reader’s prejudices are called into question and modified by the text in a fusion of understanding and (...) topic revitalized the study of the printed word. Gadamer’s turn to language for understanding the meaning of Being also appealed to the post-modern antipathy toward modernity and metaphysics.3 If the truth and validity of interpretations are limited to communities of language, then our mode of being in history cannot but be historical. This point of view rendered Gadamer’s phenomenological hermeneutics vulnerable to the critique of moral and epistemological relativism. However, Gadamer’s theory of interpretation also stems from re-examination of the beginning of knowledge in the Pre-Socratics and Plato, and on this basis, is receptive to another dimension of inquiry than that which was trending in North America. -/- At the East-West Center, University of Hawai’i at Manoa in 1982, Chung-ying Cheng for the first time introduced onto-hermeneutics to an audience of esteemed philosophers including Li Zehou, Ren Jiyu, Feng Youlan, and Zhang Liwen.4 In contrast to schools of deconstruction and literary theory that had disengaged the interpreter from trans-historical sources of meaning and truth, Cheng explained that interpreters exist within a cosmological order inextricable from responsibility to harmonize Heaven and Earth in creative acts of interpretation. By integrating Chinese cosmology into hermeneutics through ontology, he tacitly challenged philosophers in the West to re-examine assumptions about humanity’s place in nature and by implication, Gadamer’s recovery of the beginnings of knowledge in Western philosophy. -/- Cheng’s Neo-Confucianism is inspired by the method and goals of Thomé H. Fang. The following words by Fang seem to prefigure, although in an indistinct and bundled way, aspects of Cheng’s philosophy including a Mencian theory of human nature, comprehensive observation, and creativity: “In the very process of living in concord with creative Nature, Man is charged with an ideal to be fully realized in the light of the principle of comprehensive harmony.”5 Like Fang, Cheng reinvigorates Chinese culture and language, but not solely in order to vindicate the insights of Neo-Confucianism. He has studied Western thought, from pragmatism and the analytic school to German idealism and phenomenology, to unlock and clarify philosophical concepts within the Yijing tradition and thereby render them intelligible to Anglophones. The result has been an awakening of Western scholars to the moral and cultural consequences of decoupling their thought from metaphysical foundations that are neither dogmatic nor doctrinal. -/- Not unlike the dialectic of Gadamer’s dialogue form, onto-generative hermeneutics integrates contrary positions on the same topic in order to blend both sides into a world philosophy, or as Cheng says, a “totalizing or integrative theory,”6 not to be confused with a theoretical rewording of a theory. On the contrary, the universal scope and relevance of hermeneutics stems from personal experience. Just as Gadamer, in response to faction and strife, immersed himself in Plato during the war years, and developed a method with which to harmonize opposites, so too, according to On-cho Ng, was Cheng moved by faction, strife and political persecution to develop a path toward unity.7 Gadamer taught at McMaster University in Hamilton, Ontario, and Cheng at the University of Hawai’i at Manoa among other institutions in North America. They facilitated trans-continental educational and cultural ties. Similar experiences yield similar insights irrespective of differences of time and place. Hence, authors in this issue who reside in Europe, China and North America, delineate the differences between Gadamer and Cheng, yet also, in light of Cheng’s onto-generative method and cosmology, develop integrative theories. Due to the page-budget restriction of the publisher, certain articles of this special theme will be subsequently published in the next issue. -/- 2 Integrative Theory This special issue of The Journal of Chinese Philosophy confirms a dimension of hermeneutics that Cheng has both motivated and inspired. The contributors do not abide by the conviction that since thought is mediated by language, interpretations cannot transcend culture. On the contrary, their research exemplifies the fruits of trans-historical onto-dialogical hermeneutics within limits defined by their field inquiry, organized into Parts I and II, around three themes: language, the philosophy of history and ethics. -/- Andrew Fuyarchuk introduces the theme of ontology in relation to Gadamer’s turn to language. Fuyarchuk argues that Chung-ying Cheng’s criticism of Gadamer’s hermeneutics is informed by Heidegger’s concept of Dasein and thereby overlooks how Gadamer’s Platonic-Pythagorean problem of the division between the One and Many is harmonized in the event of language, which in turn positions Gadamer in proximity to the presupposed grounds of receptivity in Cheng’s onto-generative hermeneutics. Lauren Pfister’s contributing article addresses the year 2000 meeting between Cheng and Gadamer in Heidelberg and expands the transhistorical grounds of meaning in Gadamer to matters of theology. Pfister’s summary of the written Chinese record of their conversation indicates that Cheng does not address the role of Christian philosophy and hence, the role of the inner word in Gadamer’s hermeneutics. This is important not only for detecting changes in Cheng’s philosophical development, but also for modifying his hermeneutics along the lines of a living conversation, possibilities explored by Pfister in a sequel to the article submitted to this issue. Nevertheless, by raising the issue of how Gadamer’s turn to language for understanding the meaning of Being extends possibilities in Cheng’s thought, Pfister anticipates the article by Katarina Gajdosova. She returns to the roots of Chinese thought during the Warring States period and broadens the meaning of names in recently excavated texts. Contrary to the conventions about how to understand terms, she appeals to both Heidegger’s ontology and Cheng’s notion of receptivity and creativity to reinterpret naming in relation to cosmology. Along the same lines, insofar as the event of Being is lingual, Jay Goulding captures its emergent structure in an evolving community of scholars and scholarship. He recalls his philosophical journey toward Cheng’s philosophy that begins in conversations with Gadamer at McMaster University in Hamilton, leads to Heidegger and Asian thought, expands into turning points with teachers and colleagues from various backgrounds that by increments contributed to Goulding’s formulation of “Daoist phenomenology.” -/- Although differing traditions guide their inquiries and research, Cheng and Gadamer recall the wisdom of the past to ameliorate the fragmentation in contemporary life. This leads them to re-examine the origins of philosophy; historical roots and thus sources of creative re-interpretations East and West whose affinities are developed in contributions by Hyun Höchsmann and Friederike Assandri. Höchsmann assesses convergences and divergences in the origins of Chinese and Western philosophy (Confucius and Socrates, the Yijing and Pre-Socratics) that culminates in pairing Gadamer’s understanding of paideia in the context of Plato’s political cosmology in the Timaeus with moral and social cultivation in The Western Inscription. She delineates the limits of this comparison which in turn justifies introducing Vattimo’s notion of locality. Assandri’s comparative analysis moves between India and China, Buddhism and Tang Daoism. Based on Gadamer’s argument that writing detaches concepts from their cultural moorings, she defines and applies three levels of understanding in onto-generative hermeneutics to Buddhist terms that were assimilated into the Benji Jing and in so doing clarifies essential dimensions of Daoism. -/- Contributions by Stephen Palmquist and Nicholas Brasovan position Cheng in relation to Kant and Gadamer by way of Aristotle’s ethics respectively. On the one hand, Palmquist plots Cheng’s evolving criticism of Kant’s moral philosophy and draws on crucial dimensions of Gadamer’s hermeneutics to reposition that criticism in a constructive relation to Kant’s emphasis on the philosophical conditions of morality while also indicating how religious dimensions of his thought answer Cheng’s concerns for lived moral action. For Palmquist, Gadamer enables a constructive criticism of Cheng. On the other hand, Brasovan compares Cheng’s Yijing-based account of moral deliberation with Gadamer’s Aristotelian-based ethics and reasons that in contrast to Cheng, Gadamer’s hermeneutical consciousness is disengaged from practical knowledge. For Brasovan, Cheng is a constructive critic of Gadamer. Palmquist and Brasovan’s divergent angles on Gadamer and Cheng map onto a dialectic of contrast and complementarity that constitutes the inner logic of Cheng’s philosophy. In other words, Gadamer and Cheng ought to be read alongside one another for the sake of removing discrepancies and contradictions, which constitutes the organic structure of their thinking. -/- 3 Our Mode of Being in History Is Not Historical The conversations between Cheng and Gadamer in this issue of The Journal of Chinese Philosophy pivot on language, philosophy of history and ethics within a comparative framework of analysis, but also explore the grounds that make the comparisons possible. Those grounds are informed by Chinese cosmology, and function to wrest Gadamer from the shadow of Heideggerian facticity and reposition him within the range of Cheng’s ideas about our place in nature that is embedded in his question about how mind emerges from inorganic matter.8 -/- For Gadamer scholars of Heidegger, human finitude, our ownmost individuating death ensures that hermeneutics is always open to the other as other, always on the way toward understanding the meaning of Being. To arrest the process in a concept of “the Absolute” cannot but represent someone’s point of view, and thereby render hermeneutics indistinguishable from ideology. However, insofar as finitude is defined by them in terms of an onto-theological concept of immorality, finitude is a metaphysical concept consistent with epistemologies and confuse beings with the meaning of Being. As a result, the celebrated political value of hermeneutics to always be on the way toward an understanding of the meaning of Being admits subtle variations on the same worldview that are insufficiently self-critical. -/- Gadamer scholars of Heidegger are right. A transformation in ethos and opening to the meaning of Being depends on awareness of finitude. Yet this awareness does not yield openness to more of the same, i.e., discourse structurally incapable of coming to unity but instead, for both Gadamer and Cheng, openness to a distinctly different ontological dimension of reality. As Sandra Wawrytko and So-Seong Park indicate,9 this ontological dimension is prefigured in the experience of being-as-a-whole or the totality of all possible relations in both Chinese totemic shamanistic rituals,10 and Greek Dionysian festivals.11 Through these religious experiences human ethos and therefore consciousness is expanded and elevated from being centered on one’s ownmost concerns toward an affinity with all sentient beings from insects and plants to animals. The channel for this affinity is an auditory disposition and hence, the emotions, compassion, and feeling response. -/- The capacity for an auditory disposition, or as Gadamer calls it, listening consciousness to respond to the inter-relationality and therefore inherent balance of nature is developed through music, song and dance of the religious rituals and festivals. They facilitate the unity of mind with nature. This use of music, that transforms ordinary consciousness, explains Cheng’s emphasis on the receptivity of feeling response in comprehensive observation, and Gadamer’s emphasis on openness to the other in attunement. However, an auditory disposition characteristic of pre-literate oral cultures that reveals the “All” need not rely on religion. As theorists about the evolution of language have explained,12 modern languages preserve their pre-historical past in music or prosody. That is to say, the song and dance that revealed the totality of inter-related beings to an ethos of comprehensive observation and attunement toward beings in classical civilizations is retained in the back-and-forth movement or rhythm of the dialogue form. Our mode of being in history is a mode of being in nature – through the music of language. -/- While alerting the reader to the limits of a nominalist interpretation, Gadamer expresses the inner law of the nature as follows: “in perishing there is always becoming, and in becoming there is always perishing.”13 Considered in process, opposites generate and blend into each other. This law of nature applies to everything.14 Hence, in a manner comparable to Pfister’s concluding insights, onto-dialogical hermeneutics is not only open to discrete events of otherness but moreover, to the moving structure of reality expressed, as Gajdosova suggests, in the existential moment of naming. Considered as interplay of tension and resolution with a life of its own, the dialectic of a dialogue is self-similar to the way in which an organism grows (by instinct). There is, therefore, a sense in which the art of interpretation extends the human mind into the eternal cycles of nature such that we participate in the articulation of the inner telos/homeostasis toward which all beings strive and importantly for Gadamer scholars of Heidegger, within the material limits of energy to which our embodied minds are self-evidently subject. In mortality there is always immortality. (shrink)

Xunzi’s pessimistic understanding of human nature and his endorsement of the intrinsically valuable virtue of yi (義) put him in a vulnerable position. To defend this position, Xunzi needs to conquer what the essay calls “the compatibility problems,” the first of which concerns the compatibility between bad human nature and virtue, while the second is between Xunzi’s functional understanding of virtue and his understanding of virtue as possessing intrinsic value. If Xunzi’s moral philosophy were to fail to solve these two (...) problems, it would be guilty of inconsistency. In reconstructing a genealogy of Xunzi’s philosophy, I argue that he can successfully resolve the two compatibility problems, and his genealogy perspicuously shows that virtue can grow out of vicious human nature. (shrink)

Ben shu yi "zhou xin shi dai" Zhongguo wen hua ren wen xing te zheng xing cheng ji qi dui Zhongguo zhe xue te zhi de su zao wei qie ru dian, zai xi tong shu li ru xue xin xing lun de ji ben zhu ti he li shi fa zhan, jie shi qi te zheng de ji chu shang, cong dao de yu sheng ming, dao de shi jian deng fang mian dui tang jun yi dao (...) de xing shang xue jin xing le shen ru de yan jiu. (shrink)

1-2. Han - Tang bian ; Song Yuan bian -- 3-5. Ming dai bian -- 6-12. Qing dai bian ; Zuo zhe, shu ming suo yin.

The vast majority of indigenous communities are among the world’s poorest and are unlikely to be engaged in a thriving, mutually beneficial partnership with an MNC. While there are increasing studies on CSR initiatives in base of the pyramid communities, few—if any—feature the self-initiated stakeholder transition of an impoverished community. This paper examines the factors that motivated the stakeholder transformation process of an indigenous community, from its position as a non-stakeholder, one lacking in power and legitimacy, to the status of (...) being a primary stakeholder of the firm. We applied a constructivist grounded theory approach to longitudinal data to arrive at the conceptual framework. The findings presented are drawn from an in-depth case study of the Maasai, an indigenous community from East Africa. The findings point to the existence of entrepreneurial alertness that is instrumental in propelling the indigenous community to evolve from one stakeholder category to the next. Our research aims to propose a possible foundation for how communities deep in poverty can coalesce themselves to make their social needs salient to multinational organizations. (shrink)

Corruption devours profits, people, and the planet. Ethical leaders promote ethical behaviors. We develop a first-stage moderated mediation theoretical model, explore the intricate relationships between ethical leadership and employee ethical behaviors, and treat ethical climate and organizational justice as dual mediators and leaders’ moral attentiveness as a moderator. We investigate leadership from two perspectives—leaders’ self-evaluation of moral attentiveness and members’ perceptions of ethical leadership. We theorize: These dual mediation mechanisms are more robust for high moral leaders than low moral leaders. (...) Our three-wave data collected from multiple sources, 236 members and 98 immediate supervisors in the Republic of Iraq, support our theory. Specifically, ethical leadership robustly impacts organizational justice’s intensity and magnitude, leading to high employee ethical behaviors when leaders’ moral attentiveness is high than low. However, ethical leadership only influences the ethical climate’s intensity but has no impact on the magnitude when leaders’ moral attentiveness is high than low. Therefore, organizational justice is a more robust mediator than the ethical climate in the omnibus context of leader moral attentiveness. Our findings support Western theory and constructs, demonstrating a new theory for Muslims in Arabic’s emerging markets. Individual decision-makers apply their values as a lens to frame their concerns in the immediate and omnibus contexts to maximize their expected utility and ultimate serenity-happiness. Ethical leadership trickles down to employee ethical behaviors, providing practical implications for improving the ethical environment, corporate social responsibility, leader-member exchange, business ethics, and economic potentials in the global competitive markets. (shrink)

本书以欧洲的社会政治、经济历史为背景,以技术史为基础,以欧洲哲学史的历史脉络为主线,研究从古希腊到19世纪中叶哲学的技术思想,揭示出技术哲学由萌芽到产生的历史过程。.

There is a considerable scholarly discussion regarding how Islamic values influence CSR, but prior studies remain fragmented and scattered across several fields. This paper, therefore, aims to offer a more comprehensive understanding of the impacts of Islamic values on CSR by conducting a systematic literature review of 84 relevant publications from 1995 through 2020. The results of a thematic analysis show that there are four underlying themes to consider when explaining the influence of Islamic values on CSR: (1) Islamic narratives (...) promoting CSR, (2) Islam-based CSR, (3) Islamic financial institutions as enablers of CSR, and (4) stakeholders’ perspectives on how Islamic values influence CSR. This study contributes to the CSR literature by providing a systematic understanding of how Islamic values influence CSR and by identifying current challenges and promising directions for future exploration along this line of inquiry. (shrink)

The representational epistemic approach to the design of visual displays and notation systems advocates encoding the fundamental conceptual structure of a knowledge domain directly in the structure of a representational system. It is claimed that representations so designed will benefit from greater semantic transparency, which enhances comprehension and ease of learning, and plastic generativity, which makes the meaningful manipulation of the representation easier and less error prone. Epistemic principles for encoding fundamental conceptual structures directly in representational schemes are described. The (...) diagrammatic recodification of probability theory is undertaken to demonstrate how the fundamental conceptual structure of a knowledge domain can be analyzed, how the identified conceptual structure may be encoded in a representational system, and the cognitive benefits that follow. An experiment shows the new probability space diagrams are superior to the conventional approach for learning this conceptually challenging topic. (shrink)

Among the categories of the telecom and internet frauds, the online romance scam is of particular concern for its sharp rise of victim numbers and the huge amount of cost. A social semiotic approach could be used to investigate the victim identity of the online romance scam from the aspects of the (re)construction and interpretation of discursive practices. The range of papers in this section shows that the study of text, context and the way that people use semiotic resources to (...) produce communication, to create and manage events and to interpret them. (shrink)

Genre has been a critical issue in discourse analysis as well as in other disciplines. Based on a literature review of the concept of genre and taking judgments as one type of genre in legal settings, the present study provides a corpus-based insight into the nature of genre. The literature review per se reveals that genre has one typical feature of a sign, that is, being subject to multiple and alternative interpretations; in other words, genre as a sign may have (...) various interpretants. The present study unravels the actual generic structures, distinguishes different types of generic structures within the given genre, and then defines the dominant generic structure of judgments in Hong Kong, Taiwan, and Mainland China. This study also examines and contrasts the generic structure potential of judgments in each jurisdiction. In addition, the variation of Mainland China's judgments over time is briefly discussed. Comparing the generic structures of judgments among the three jurisdictions, as well as the structures of judgments in Mainland China over time, the paper argues that genre also has the essential features of a sign, that is, the characteristics of temporality and spatiality. (shrink)

What is wisdom? What does a wise person know? Can a wise person know how to act and live well without knowing the whys and wherefores of his own action? How is wisdom acquired? This Element addresses questions regarding the nature and acquisition of wisdom by developing and defending a skill theory of wisdom. Specifically, this theory argues that if a person S is wise, then (i) S knows that overall attitude success contributes to or constitutes well-being; (ii) S knows (...) what the best means to achieve well-being are; (iii) S is reliably successful at acting and living well (in light of what S knows); and (iv) S knows why she is successful at acting and living well. The first three sections of this Element develop this theory, and the final two sections defend this theory against two objections to the effect that there are asymmetries between wisdom and skill. (shrink)

Does being green facilitate product innovation? This study examines whether green management in firms operating in China fosters radical product innovation to a greater extent than it does incremental product innovation and investigates the underlying institutional mechanisms involved in the relationship between green management and product innovation. The findings show that green management is more likely to lead to radical product innovation than to incremental product innovation. Moreover, government support as a formal institutional benefit more strongly mediates the effect of (...) green management on radical product innovation than its effect on incremental product innovation; whereas social legitimacy as an informal institutional benefit more strongly mediates the effect of green management on incremental product innovation than its effect on radical product innovation. These findings provide important implications for explaining how firms employ green management to facilitate product innovation. (shrink)

Editor’s AbstractTang Wenming is a professor of philosophy at Tsinghua University in Beijing, trained in both the European and Chinese traditions, and the author of a sophisticated critique of Mou Zongsan's philosophy. The central idea in this conversation is that contemporary Confucianism must find a way to recover its “edifying” (jiaohua) role in Chinese society. Philosophy is important, says Tang, but Confucianism cannot simply be an academic philosophy; it must have a broader social function, and some sort of institutional (...) innovation is necessary in order to accomplish this. (shrink)

The skill model of wisdom argues that practical wisdom can be best understood in terms of practical skill or expertise, and the model is thought to have the characteristic of focusing on how wise people think rather than how wise people feel. However, from the perspective of Kunzmann and Glück, “it is time for an ‘emotional revolution’ in wisdom research, which will contribute to a more balanced view on wisdom that considers emotional factors and processes as equally typical of wisdom (...) as are cognitive and reflective factors” (Kunzmann U, Gluck J [2019] Wisdom and emotion. In: Sternberg R, Gluck J (eds) The cambridge handbook of wisdom. Cambridge University Press, Cambridge, pp 575–601). Kunzmann and Glück’s appeal for this emotional revolution is significant and intriguing because the inclusion of an explanation of the role of emotion in wisdom can contribute to developing the skill model of wisdom into a more comprehensive framework that recognizes the intricate relation between wisdom and emotions. In this paper, I shall propose and develop a skill account of the emotions of the wise to serve as a supplement to the skill model of wisdom. According to this account, first, at the critical level, having emotions and emotional competence as elements is not essential to wisdom; second, at the theoretical level, a wise person feels an emotion E if and only if E is strategically rational for the wise person; and third, at the metatheoretical level, the primary aim of the skill account is to explain why wise people feel in a particular way rather than to describe how wise people feel. (shrink)

I address the problem of whether philosophy can be international by its claim to represent rationality, hence universality. I argue in favor of this claim by focusing on the special logic thesis in Chinese philosophy. This thesis holds that a different type of logic must be used when studying the Chinese texts. I argue at length against the special logic thesis by examining the problem of human nature in the Confucian philosophers Mencius, Hsün Tzu and Kao Tzu. I show how (...) their arguments can be reconstructed as inductive analogical arguments and as deductive argument. I then broaden the notion of the logic of argumentation into a discussion of metaphysical anti‐essentialism and underdetermination in order to resolve the problem of human nature and also to show how the same types of logical analysis (more generally construed) can be applied to the arguments from these Confucian philosophers. Under my treatment, Kao Tzu, somewhat surprisingly, turns out to provide the most insight. (shrink)