Nonlinear time series denoising is the prerequisite for extracting effective information from observation sequence. An effective chaotic signal denoising method not only has a good signal-to-noise ratio enhancement performance, but also can remain as a good unpredictable denoised signal. However, the inherent characteristics of chaos, such as extreme sensitivity to initial values and broadband spectrum, pose challenges for noise reduction of polluted chaotic signals. To address these issues, an adaptive smoothing multiscale morphological filtering is proposed to reconstruct chaotic signals. In (...) the process of noise reduction for contaminated chaotic signals, firstly, a multiscale morphological filter is constructed adaptively according to the multiscale permutation entropy of morphological filter residuals, and the contaminated signals are filtered. Secondly, the weight coefficients of scale structural element are calculated by the residual sum of squares operation, and the chaotic signals are reconstructed. Finally, the resampled filter signals are smoothed by cubic B-spline interpolation operation. In the experiment, the Lorenz signal with white Gaussian noise, the measured sunspot, and the chaotic vibration signal are reconstructed by four comparison methods. The test results show that the proposed ASMMF method has obvious advantages in noise suppression and topological trajectory restoration. (shrink)

《汤用彤全集》收集了我们可以找到的已刊和未刊用彤先生的论著和读书札记、教学讲义及提纲、演讲提纲、信札以及学生的听课笔记，编为七卷。第一卷《汉魏两晋南北朝佛教史》；第二卷《隋唐佛教史稿》；第三卷《印度哲 学史略》；第四卷《魏晋玄学》；第五卷《往日阿稿·西方哲学》；第六卷《校点高僧传》；第七卷《饾饤札记》。在每卷之最后都附有一“编者后记”，对该卷的编辑情况做了一些说明，可供参考。第七卷末载《汤用彤年谱简 编》。.

汤用彤先生 , 字锡予, 湖北黄梅人. 中国近现代哲学家、教育家. 从1935年起, 到全国解放, 汤用彤先生一直主持北大哲学系, 因而哲学系的教学和研究方向, 与他的学术领导关系至深, 得以建立起本系自己的学术重点, 形成学术传统, 并且一直影响到今天. 作为一名导师, 在后学者心目中, 汤先生淳直、朴素、不为物累; 待人宽厚、处事公正, 蔼然仁者. 所选录的文章侧重对先生学行有深切认识的回忆与研究文字, 作者大多是其师友、门生及再传弟子.

內容簡介 中國佛教各宗派中，禪宗是一個比較特殊的宗派。此宗門風高峻，氣勢磅礡，主要以心為範，以性為宗，因而，禪宗哲學可謂是明心見性之學。有情眾生本具真心佛性，與佛無異，只因妄念遮蔽而不顯現；若能當下解粘去縛，則 可親證本來面目。真心佛性固然非無，但不可以俗知知，不可以妄識識，卻可妙觀神會，玄照冥悟。禪宗哲學強調捨妄歸真，注重就日常生活，悟明真心，頓見佛性。其特點不外：即心是佛、自性本覺、無念無住、世間為用。 在中國思想史上，禪宗哲學對宋明儒者產生深遠的影響。唐末道教神仙丹道一派，直取禪理以言鼎爐丹藥之道。金元之際，道教全真派創立者王?亦襲取禪宗心法，以明心見性為修練的首務。禪宗哲學流傳於朝鮮、日本、越南， 以至今日歐美，從而益見其普世價值。.

The flipped classroom is becoming a popular new instructional model in higher education capable of increasing student performance in higher-order learning outcomes. However, the success of a flipped classroom model depends on various supporting elements, and it may not be appropriate for all students and courses. In this study, a new blended Biochemistry classroom model based on Massive Open Online Courses and a “semi-flipped” environment was applied to Biochemistry instruction of Nursing and Clinical Medicine majors. The students’ academic performance and (...) perceptions of self-cognition were used to assess the blended Biochemistry classroom. Students who participated in the blended classroom model achieved higher academic performance and reported a significant improvement in their perceptions of self-cognition compared to the control group. Moreover, the effectiveness of the blended Biochemistry classroom on the small size class was stronger than on the large size class. (shrink)

本书初由唐君毅夫人谢廷光于1985年编订,收录唐君毅逝世后亲友,同道,学生等发表和撰写的纪念文章,现增入当时未及收录的纪念和讨论文章,以及唐君毅亲属撰写的回忆文章.由这些文章,不仅表示了大家的回忆与纪 念,更是由此对唐君毅先生生平进行总结和缅怀.

Han Wei liang Jin Nan Bei chao fo jiao shi -- Wei Jin xuan xue lun gao -- Ping jin ren zhi wen hua yan jiu -- Wen hua si xiang zhi chong tu yu tiao he.

This study explores the religious dimensions of Thai Buddhism through the interplay between ritual and art, and its impact on Thai identity. It investigates how art underpins Thai Buddhist rituals by examining the nature and role of prominent ritual and religious practices. The research focuses on temple art and artistic elements such as murals, statues, and other features that transform ritual spaces into sacred zones during significant festivals like Visakha Bucha and Makha Bucha. Additionally, it includes an analysis of sand (...) mandalas, which symbolize temporality and engage participants in their creation and observation. The study also addresses the ethnoreligious aspects of Thai folk music (Luk Thung) and dance-drama (Khon), highlighting their roles in reinforcing Buddhist institutions and societal cohesion. By examining case studies such as Loy Krathong and the Phuket Vegetarian Festival, the study demonstrates how religious and cultural performances shape Thai identity. Ultimately, the research asserts that Thai Buddhist art functions as both a symbol of religious principles and an active medium for religious representation and performance, thereby affirming and enacting Thai national and sacred identity. (shrink)

This study examines a model involving income, the love of money, pay satisfaction, organizational commitment, job changes, and unethical behavior among 211 full-time employees in Hong Kong, China. Direct paths suggested that the love of money was related to unethical behavior, but income (money) was not. Indirect paths showed that income was negatively related to the love of money that, in turn, was negatively related to pay satisfaction that, in turn, was negatively associated with unethical behavior. Pay satisfaction was positively (...) related to organizational commitment. Thus, the love of money is the root of evil, but money is not. (shrink)

Reliabilists hold that a belief is doxastically justified if and only if it is caused by a reliable process. But since such a process is one that tends to produce a high ratio of true to false beliefs, reliabilism is on the face of it applicable to binary beliefs, but not to degrees of confidence or credences. For while beliefs admit of truth or falsity, the same cannot be said of credences in general. A natural question now arises: Can reliability (...) theories of justified belief be extended or modified to account for justified credence? In this paper, I address this question. I begin by showing that, as it stands, reliabilism cannot account for justified credence. I then consider three ways in which the reliabilist may try to do so by extending or modifying her theory, but I argue that such attempts face certain problems. After that, I turn to a version of reliabilism that incorporates evidentialist elements and argue that it allows us to avoid the problems that the other theories face. If I am right, this gives reliabilists a reason, aside from those given recently by Comesaña and Goldman, to move towards such a kind of hybrid theory. (shrink)

In the current "Eastern culture fad" now engulfing the East Asian mainland, the Book of Changes, that repository of "shining mysteries" that symbolizes the special quality of East Asian culture, has attracted considerable attention. Over the past several thousand years, the Book of Changes has played an extremely important role in molding the foundation of China's great intellectual tradition. It is for this reason that this work has always been so highly regarded as "the first of the Six Classics," as (...) "one of the three mysteries." But the extent and depth of the present studies of the Book of Changes are unprecedented. The Book of Changes was first introduced to the West in the seventeenth century and, arousing the interest of Western scholars, was translated into one language after another. But never before have so many scholars in so many countries been so caught up in studying the Book of Changes as at present. The reason this work has attracted such universal attention is in part the particular conditions of the times and in part the timeless, lasting value of the Book of Changes itself. (shrink)

In ancient China, astronomers attempted to correct mean geocentric longitude of the inner planets using planetary “Expansion–Contraction Difference” (yingsuo cha 盈縮差) to obtain the true geocentric longitude. They used the “Limit Degree” (xiandu 限度) as the independent variable for the “Expansion–Contraction Difference”. Although this idea was relatively ideal and operationally simple, the algorithm of the “Expansion–Contraction Difference” designed by ancient Chinese astronomers had significant flaws in terms of its actual computational effectiveness for calculating the position of the inner planets. The (...) reason for this flaw is that, based on its intended purpose, the “Expansion–Contraction Difference” should be a three-variable function, including the planetary equation of center, the solar equation of center and the phase angle of the planet, and each variable has different independent variables. However, ancient Chinese astronomers attempted to simplify this complex three-variable function into a single-variable function, and such simplification was unsuccessful. Further research indicates that the starting point of the expansion phase in the “Table of Expansion–Contraction Difference” (Yingsuo Li 盈縮曆) for the inner planets in ancient Chinese astronomical systems did not accurately depict the position of the planetary perihelion. Adjusting the starting point based on the longitude can improve the accuracy to some extent. Although the special coefficients of “double it for Venus, triple it for Mercury” can enhance the accuracy of calculations on the position of the inner planets, the result is not as ideal as expected. This study highlights that within the framework of ancient Chinese planetary theory, the algorithm of the “Expansion–Contraction Difference” for the inner planets possessed inherent and irreparable flaws, resulting in significant errors in the calculation of the apparent position of the inner planets. (shrink)

本书由上编：汤一介谈《儒藏》和下编汤一介与《儒藏》构成，具体收录了《我们为什么要编纂》《回忆汤先生与》《怀念汤一介先生坚持编好》《日本编纂委员会及其工作》《纪念汤一介先生》《汤一介先生与》《怀念汤先生 》等文章。.

Confucian philosopher Xunzi’s moral thought is considered in light of the modern focus on self-realization. Self-Realization through Confucian Learning reconstructs Confucian thinker Xunzi’s moral philosophy in response to the modern focus on self-realization. Xunzi (born around 310 BCE) claims that human xing (“nature” or “native conditions”) is without an ethical framework and has a tendency to dominate, leading to bad judgments and bad behavior. Confucian ritual propriety (li) is needed to transform these human native conditions. Through li, people become self-directing: (...) in control of feelings and desires and in command of their own lives. Siufu Tang explicates Xunzi’s understanding of the hierarchical structure of human agency to articulate why and how li is essential to self-realization. Ritual propriety also structures relationships to make a harmonious communal life possible. Tang’s focus on self-realization highlights how Confucianism can address the individual as well as the communal and serve as a philosophy for contemporary times. (shrink)

Robert King Merton’s article published in Science popularized the Matthew Effect: “For to everyone who has, more will be given and he will grow rich; but from the one who has not, even what he has will be taken away”. The Matthew Effect prevails at the individual, organization-industry, and country-global levels. This interdisciplinary review connects the Holy Bible with agency theory, tournament theory, corporate social responsibility, prospect theory, behavioral economics, the psychology of money, and business ethics in the literature. I (...) expand the Matthew Effect, incorporate prospect theory and the love of money, and develop a multi-level theory of the Matthew Effect in Monetary Wisdoms: Individual decision-makers apply their deep-rooted values as a lens, frame the critical concerns in the immediate and omnibus contexts, and maximize expected utility and ultimate serenity-happiness across people, context, and time at the individual, organization-industry, and country-global levels. The rich serve God, enjoying the ultimate joy and happiness. The poor serve mammon, destroying their lives. The rich get richer. The poor get poorer. Scholars of business ethics and CSR must explore this phenomenon in future studies. (shrink)

In this study, we developed a model of unethical behavior intentions, collected data from managers of the private (n = 208) and the public (n = 307) sectors in the Republic of Macedonia, and tested our model across these two sectors. Results suggested that for both sectors, unethical behavior intentions were not related to the love of money and corporate ethical values, whereas irritation was negatively related to life satisfaction. Moreover, corporate ethical values were related to life satisfaction for the (...) private sector only, whereas the love of money and unethical behavior intentions were related to irritation for the public sector only. Managers in the private sector had higher corporate ethical values, lower unethical behavior intentions, lower irritation, and higher life satisfaction than those in the public sector. There was no difference in the love of money. There were more bad apples in the public sector (34.85%) than in the private sector (23.56%). The strongest factor of unethical behavior intentions in the private and the public sectors was theft and corruption, respectively. Finally, for the culture-free (etic) model, the love of money was positively related to irritation. Corporate ethical values had a positive "double-whammy" effect: reducing irritation and enhancing life satisfaction. Unethical behavior intentions were positively related to irritation (a mediator), which was negatively related to life satisfaction. Our theory provides new insights regarding doing business in the Republic of Macedonia. (shrink)

A number of philosophers have argued that it is hard for finite agents like us to reason and make decisions relying solely on our credences and preferences. They hold that for us to cope with our cognitive limitations, we need binary beliefs as well. For they think that such beliefs, by disposing us to treat certain propositions as true, help us cut down on the number of possibilities we need to consider when we reason. But using Ross and Schroeder as (...) my stalking horse, I argue that such an appeal to binary beliefs does not work. I begin by explaining why there’s supposedly a problem for an account of reasoning that invokes only credences and preferences. I then argue that Ross and Schroeder’s account of belief—as well as other similar accounts—does not help solve the problem. Finally, I consider an alternative approach to solving the problem. This approach, unlike the accounts I criticise, does not hold that having a disposition to treat a proposition as true is necessary for believing it. (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)

This research investigates the efficacy of business ethics intervention, tests a theoretical model that the love of money is directly or indirectly related to propensity to engage in unethical behavior (PUB), and treats college major (business vs. psychology) and gender (male vs. female) as moderators in multi-group analyses. Results suggested that business students who received business ethics intervention significantly changed their conceptions of unethical behavior and reduced their propensity to engage in theft; while psychology students without intervention had no such (...) changes. Therefore, ethics training had some impacts on business students' learning and education (intelligence). For our theoretical model, results of the whole sample (N = 298) revealed that Machiavellianism (measured at Time 1) was a mediator of the relationship between the love of money (measured at Time 1) and unethical behavior (measured at Time 2) (the Love of Money → Machiavellianism → Unethical Behavior). Further, this mediating effect existed for business students (n = 198) but not for psychology students (n = 100), for male students (n = 165) but not for female students (n = 133), and for male business students (n = 128) but not for female business students (n = 70). Moreover, when examined alone, the direct effect (the Love of Money → Unethical Behavior) existed for business students but not for psychology students. We concluded that a short business ethics intervention may have no impact on the issue of virtue (wisdom). (shrink)

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)

The coronavirus disease 2019 pandemic has brought about unprecedented uncertainty and challenges to the worldwide economy and people’s everyday life. Anecdotal and scientific evidence has documented the existence of a positive relationship between the experience of crisis and creativity. Though this appears to be ubiquitous, the crisis-creativity-well-being relationship has not been sufficiently examined across countries and using a working adult sample. The current study drew on a sample consisting of 1,420 employees from China, Germany, and the United States to examine (...) whether creativity can function as an effective means to cope with crisis and to achieve both flourishing and social well-being. Multivariate analyses showed that perceived impact of COVID-19 was positively related to creative process engagement, which was positively related to employees’ self-reported creative growth. Creative growth was associated with a higher level of flourishing well-being. This sequential mediation model was significant across the three samples. Creativity also mediated the relationship between perceived impact of COVID-19 and social well-being, but this connection was only found for the Chinese sample. Further data analyses revealed that individualism moderated this serial mediation model in that the positive coping effect of creativity on both flourishing and social well-being was stronger for individuals who hold more collectivistic views. Results of the study have implications for crisis management, personal development, and positive functioning of individuals and society. (shrink)

As we enter the new millennium, it has become more important to review and discover ancient wisdom. The project to build a harmonious society requires us to know our own “culture.” The biggest conflicts we human beings face are the conflicts between man and nature, man and man (man and society), and body and mind. The three philosophical propositions, “the unity of Heaven and man,” “the unity of self and others,” and “the unity of body and mind” of Confucianism may (...) provide precious insight in dealing with the three above-mentioned conflicts, and we should pay special attention to these resources. (shrink)

The graduate course in research ethics in the Graduate School for Integrative Sciences and Engineering at the National University of Singapore consists of a semester long mandatory course titled: “Research Ethics and Scientific Integrity.” The course provides students with guiding principles for appropriate conduct in the professional and social settings of scientific research and in making morally weighted and ethically sound decisions when confronted with moral dilemmas. It seeks to enhance understanding and appreciation of the moral reasoning underpinning various rules (...) and legislative constraints associated with research subjects and procedures. Further, students are trained to critically analyse cases and issues associated with scientific misconduct preparing them to act in a responsible and effective manner should they encounter such cases. The diverse background and training of the cohort also provide a unique setting and opportunity for student-initiated collaborative interdisciplinary learning. This article offers a reflective account of the course and some preliminary insights into learning outcomes. (shrink)

《中国哲学原论:导论篇》是唐君毅先生对中国传统哲学的整理、研究与阐释工程的重要系列成果之一。《中国哲学原论:导论篇》从严格的学术意义上针对中国古典哲学“理”与“心”两个最为根本的哲学范畴，展现中国哲学 本体之理自先秦、“名理”、魏晋“文理”、隋唐“空理”、宋明“性理”与清学“事理”的波澜壮阔的哲学发展史。.

Challenged by overwhelming social and ecological problems and crises, a new alternative that re?explains the world is called for to transform human consciousness. The author argues that an alternative should meet the following criteria: (1) corresponding to the total reality, (2) contributing evolution of consciousness, and (3) coming with an adequate action methodology. Based on an understanding of the coherent patterns?the processes of differentiation and integration?through which the universe evolves, the Synergy Principle of the universe is established. Dimensionality of consciousness?the (...) visible, logical, and mythical?is also presented. Further, the Synergic Inquiry methodology designed to guide human action work for consciousness transformation at various levels of human systems is developed. Finally a few levels of synergy are also discussed. (shrink)

When stripped to the bare bone, there are only 11 foundational paradigms in social sciences. These foundational paradigms are like flashlights that can be utilized to shed light on different aspects of human society, but each of them can only shed light on a limited area of human society. Different schools in social science result from different but often incomplete combinations of these foundational paradigms. To adequately understand human society and its history, we need to deploy all 11 foundational paradigms, (...) although more limited combinations of them may be adequate for understanding more specific social facts. (shrink)