Optimization for vertical vibration performance of a rail-train coupling system is investigated in this paper with the introduction of inerters for both primary and secondary suspensions. A model of a typical Chinese passenger train that travels on a traditional rail with track, sleepers, and ballast is simulated. The goal is to improve the ride quality for the train and vibration attenuation for the rail system in response to track irregularities. Optimizations for only inertance and all suspension parameters are carried out (...) by the particle swarm algorithm. Performance benefits for both the train and the rail system are demonstrated and suspension layouts with inerters connected in parallel and series are compared with the traditional one in both time domain and frequency domain. (shrink)

本书讲述了程颢和程颐的生平事迹,以及他们的思想学说及成就,二程开创了北宋的“洛学”,直接开启了理学后来的“程朱理学”和“陆王心学”两大体系。.

A fundamental way in which human thought has developed has been constantly to explain the earliest "classics" that are the source of that thought. All in all, the number of such classics is not very high, their explanations are past counting. Moreover, they are constantly increasing, giving rise to an explanatory chain deriving from the classics. In the development of Chinese philosophy, this aspect is particularly noticeable, so that one can describe Chinese philosophy as a continual explanation of the classics. (...) This holds for both Confucianism and Daoism. The main classics of Daoism are the Laozi and the Zhuangzi. These two works have been constantly reread and reinterpreted throughout history. From the late nineteenth century onward, Chinese philosophy came into closer contact with Western philosophy. Foreign concepts were brought in to provide philosophers with new "insight." Some thinkers applied this new insight or these foreign concepts to the Daoist classics. In this way, they brought a new explanation of the Daoist classics and enriched the ways of interpreting the texts.1 Paving the way in this direction were Yan Fu . Zhang Taiyan , Liang Qichao , Wang Guowei , and Hu Shi. (shrink)

This chapter contains section titled: Scholarship Beyond East and West: An Intercultural Transformation The Theory of the Poetic State The Theory of the Refined Conclusion.

In Mao’s era, China’s policy makers and intellectuals viewed aesthetic experience and thought as handmaidens in the service of the political order. As China opened up and engaged more intensely with modern traditions of the West, aesthetic thinkers such as Li Zehou critiqued the subordinated role of aesthetics and reasserted notions of aesthetic autonomy and liberal humanism, calling for the separation of arts and literature from political, social, and moral concerns. This truncated aesthetic view stems from a modernist version of (...) Western aesthetics that favors sense and sensibility as the sole sources of aesthetic value—a view that considerably diminishes the horizon of concerns inherent in traditional and modern Chinese aesthetic thoughts. This article seeks to recapture a repoliticized aesthetics by considering the ways early twentieth-century Chinese thinkers linked aesthetic thoughts to moral and political considerations in the reconstruction of China as a modern nation-state. Instead of transcendent, pure aesthetics over and above political processes and social experience, prominent aesthetic thinkers like Wang Guowei, Cai Yuanpei, and Lu Xun invoked traditional Chinese aesthetic legacies and reconsidered intimate and necessary ties between aesthetic categories and broader concerns about cultural crises, moral reform, and nation building. (shrink)

A fundamental way in which human thought has developed has been constantly to explain the earliest "classics" that are the source of that thought. All in all, the number of such classics is not very high, their explanations are past counting. Moreover, they are constantly increasing, giving rise to an explanatory chain deriving from the classics. In the development of Chinese philosophy, this aspect is particularly noticeable, so that one can describe Chinese philosophy as a continual explanation of the classics. (...) This holds for both Confucianism and Daoism. The main classics of Daoism are the Laozi and the Zhuangzi. These two works have been constantly reread and reinterpreted throughout history. From the late nineteenth century onward, Chinese philosophy came into closer contact with Western philosophy. Foreign concepts were brought in to provide philosophers with new "insight." Some thinkers applied this new insight or these foreign concepts to the Daoist classics. In this way, they brought a new explanation of the Daoist classics and enriched the ways of interpreting the texts.1 Paving the way in this direction were Yan Fu (1853-1921). Zhang Taiyan (1869-1936), Liang Qichao (1873-1929), Wang Guowei (1877-1927), and Hu Shi (1891-1962). (shrink)

The Qing dynasty scholar Wang Guowei 王國維 (1877–1927) has received little recognition in the English-speaking world, and even less in the philosophical community. Raised to be a Ruist (or Confucian) scholar official, he gave up this path to pursue the study of the “new learning” (xīnxué 新學) from the West and became enamored with German aesthetic philosophy, especially the works of Kant, Schiller, Schopenhauer and Nietzsche. However, by the start of the modern Republic period in China, Wang (...) had denounced all his previous research interests and dedicated himself to “old learning” (jiùxué 舊學), fearing for the future of China’s traditions and cultures. Taking Wang Guowei as a case study, my dissertation functions as an exercise in decolonial philosophy, highlighting the impacts of coloniality on his thinking while attempting to revitalize his theories from the perspective of decoloniality. -/- The Introduction sets up this case study by clarifying the points laid out in the title: Who is Wang Guowei, what is coloniality, and why is this case study “philosophical?” To begin, it details the specifics of Wang’s life and explaining his approach to comparative thinking, which became a target of criticism for later Chinese thinkers, including Qian Zhongshu. Next, it offers an overview of the concept of coloniality, referring to thinkers such as Aníbal Quijano, Maria Lugones, Walter Mignolo and Nelson Maldonado-Torres. From this point, this chapter moves into the literature on colonialism in China, emphasizing Anne Reinhart’s understanding of China’s situation as one of “semi-colonialism.” To end, it briefly outlines the earliest and latest periods of Wang’s life, in order to bookend my own discussion, which focuses on the period after he became invested in new learning and before he abandoned it for old learning. -/- Part I centers on Wang’s philosophical essays, all of which were published in the journal Education World between 1903 and 1908. Chapter 1 focuses on Wang’s earliest writings on “philosophy” (zhéxué 哲學), wherein he aims to properly introduce this imported discipline to his peers and make them aware of its value. Chapter 2 concentrates on the earliest of Wang’s major philosophical influences: Kant and Schopenhauer. Although Wang was attracted to Kant’s demarcation of the limits of reason, he could not accept his reimagining of the demands of reason as regulative principles. And while he sympathized with Schopenhauer’s criticisms of Kantian philosophy, he eventually came to regard metaphysical pessimism and the will to life as flawed theories. Chapter 3 deals with the two thinkers who shaped Wang’s views the most in his later philosophical essays: Nietzsche and Schiller. After rejecting Schopenhauer’s metaphysics, Wang came under the influence of Nietzsche and adopted a psychophysiological worldview. However, even though he accepted Nietzsche’s conception of the will to power, he could not accept Nietzsche’s view of overcoming. For Wang, consolation is all we can hope for in this life, and the best means to attain it is through the creation and appreciation of art, which prompts him to look to Schiller and his doctrine of aesthetic education. -/- Part II revolves around Wang’s mature aesthetic writings, specifically his Remarks on Lyrics in the Human World (1908–1909), a work in the “remarks on lyrics” (cíhuà 詞話) genre of literary criticism, which he published just before the Qing dynasty fell in 1911. Under the influence of decoloniality, Chapter 4 examines this work through the lens of praxis, highlighting the specifics of the traditional “remarks on lyrics” genre. After discussing the unique praxical features of this work, Chapter 5 analyzes it through the lens of theory, discussing its most significant ideas, such as its reimagining of the beautiful and the sublime, and the concept of “poetic worlds” (jìngjiè 境界). -/- The Conclusion examines everything discussed in Chapters 1 through 5 from the perspective of coloniality. It begins by determining how, and to what extent, colonial modernity impacted Wang’s thinking, in terms of both theory and praxis. It then provides some ways in which Wang’s theories and practices can contribute to the development of intellectual “worlds otherwise.” Beyond this, it aims to demonstrate how investigating the scholarly endeavors of non-Western thinkers caught in confluence of tradition and modernity can give us glimpses of alternatives to our modern intellectual and ontological modalities, thereby furthering the movement of decoloniality. (shrink)

Abstract:This article presents a new interpretation of Wang Guowei's concept of jingjie understood as his creative response to Kant and European aesthetics addressing concerns recently elaborated also in Gernot Böhme's new aesthetic theory, based on a non-standard interpretation of Kant's aesthetic theory through his concept of atmosphere. The convergence of both authors is explored in their efforts to overcome the dualism of subject and object in their explorations of the aesthetic experience and response, further exemplified by means of (...) another current term, Bence Nanay's distributed attention. (shrink)

本书是作者的一部遗作。书中对中国国学大师王国维1898-1911年间11种哲学译稿进行了详尽周密考订和主板,可谓王国维研究的可喜成果。作者同时利用加“按”的形式,在许多细微的对比与议论中贯注了自己的审 美意识与世界观,也具有学术价值.

In lieu of an abstract, here is a brief excerpt of the content:An Exegetic Study of the So-Called Proposition of Confucian AestheticsWang Yi (bio) and Xiaowei FuSince Wang Guowei and Cai Yuanpei introduced the concepts of aesthetics and aesthetic education, respectively, to China in the early twentieth century, there has been a strong tendency in many of the aesthetic discussions to examine ancient texts and materials using modern concepts of aesthetics. In particular, sentences with the character-word mei1 are (...) often sought in classical works and interpreted as speeches on or about beauty, which has led to frequent misunderstandings of the classical texts and of the ancient Confucian aesthetic theory.The most typical among these misunderstandings, we think, is the misinterpretation of one of Mencius's remarks on the goodness of human nature-"To possess these qualities of goodness fully is beautiful" (Chongshi zhiwei mei)2-as a representative statement of the Confucian aesthetic theory of "the union of the beautiful and good." Although it is not clear who was the first to put this interpretation forward, it is now widely accepted and almost unquestioned that the statement "Chongshi zhiwei mei" is the classical proposition of the Confucian aesthetic theory after countless repetitions by aestheticians and educationalists. And extended from this is the claim that "the union of the beautiful and good," or the union of the moral and beauty, is the traditional theory of Confucian aesthetic education.3 Finding it coincidentally in accordance with the idea of "the union of the beautiful and good" in both the Soviet and Greek philosophies, aesthetic educators are apt to admit that aesthetic education is included in moral education or aesthetic education is but one of the means of moral education; thus, aesthetic education cannot be an independent subject. [End Page 80]It is rather surprising that in spite of the wide interest in quoting this sentence, very little in the textual research and criticism has offered convincing proof that it is really Mencius's opinion about beauty or aesthetic theory and therefore-since he is the most influential Confucian educator and philosopher after Confucius-representative of the aesthetic theory of Confucianism.Actually, the proper analysis of the meaning of the word mei in this statement by Mencius has long been a controversial issue in Chinese history. There have been two main approaches: mei as an equivalent of shan (good/ goodness) and mei as a synonym with its modern Chinese counterpart. The former is taken by Zhao Qi,4 according to whom mei in this statement is a term used to explain a level of shan. This analysis is further developed by Sun Shi,5 who argues that mei is the third level of the six shan. Likewise, Yang Bojun,6 among other modern scholars, also considers mei an equivalent of shan. The latter approach, on the other hand, is pursued by Zhang Zai, Zhu Xi, Jiao Xun,7 and many modern aestheticians, who all interpret mei as "beauty" or "beautiful" in the aesthetic sense.The main interest of the present analysis is an attempt to decode the genuine meaning of the statement. With references to ancient dictionaries like Origin of Chinese Characters8 and exegetic works (from 206 bc to the modern times) of Mencius, this article attempts to contextualize mei in the original text and historical context in order to interpret the meaning of the sentence and the real intention of Mencius. In this way we hope to determine whether it can be regarded as the proposition of Mencius or the Confucian aesthetic theory of "the union of the beautiful and good."IIn the first part of this article we shall offer a contextual study of the sentence with reference to two of the ancient interpretations of the theme of the passage and the meaning of the character mei. By investigating the context of the sentence "Chongshi zhiwei mei" we argue that the theme of the passage is a discussion of the six levels of shan (goodness).The context of the sentence comes from a passage in Mencius (Jinxin part 2), which begins with Mencius talking with Haosheng Buhai about one of his disciples, Yue Zhengzi, who was reported to embark in a political career in the State... (shrink)

China's encounter with Western cultures since the late Qing was generally viewed as a one-side “borrowing” and a radical “break” from traditional culture. “Westernization” became the dominant characteristic of the descriptions and interpretations of modern Chinese culture. Although Wang's work on comparative Chinese and Western philosophical studies has received much attention, there has been little attention given to the problem of Western influences, the domination of which, when appraising Wang's thought has persisted for a long time and has (...) caused many misunderstandings regarding his literary-aesthetic and philosophical thinking. Using the hermeneutical lens of Kierkegaard and especially Heidegger to look through to help correct our vision of interpreting Wang in light of his own culture, we propose that there is a specific Chinese sensibility crucial for understanding his use of Schopenhauer and Nietzsche, a sensibility that has been ignored by those who later sought to reconstruct and evaluate his earlier studies. We use the idea of “tragedy” heuristically to show the connections and differences between Wang Guowei and Schopenhauer and propose how renjian jingshen played an important role in Wang's cultural “borrowing” from Schopenhauer. Such a conclusion is contrary to the common understanding of Wang as a devoted follower of Schopenhauer's “pessimistic” philosophy. (shrink)

There are numerous traces of Nietzsche's influence in Wang Guowei's "On the Dream of the Red Chamber" even though there is not a single mention of Nietzsche's name in that seminal essay. Nietzschean thought looms large where Wang openly disagrees with or quietly departs from the views of Schopenhauer and, to a lesser extent, those of Kant and Aristotle. His questioning of Schopenhauer's "no-life-ism" harks back to Nietzsche's challenge to Schopenhauer's life-negating ethics. His portrayal of Bao Yu (...) reveals three distinctive character traits of the Nietzschean overman. In particular, the praise of Bao Yu's rebellious character reveals Wang's preference for the iconoclastic Nietzschean overman over the passive Schopenhauerian saint. A strong influence of Nietzsche's views of tragedy may also be observed in Wang's discussion of the tragic form. His modification of Aristotle's catharsis seems to have been made in the spirit of Nietzsche's criticism of its "pathological discharge." His stress on the ultimate salvational function of the Dream strongly reminds us of what Nietzsche has said about the life-saving role of the Dionysian tragedy in the Birth. Finally, in his conditional endorsement of "live-life-ism" we can see a thinly disguised repudiation of the extreme Darwinian tendency he mistakenly reads into Nietzsche's works. It should not be surprising that there are so many echoes of Nietzschean thought in "On the Dream." While writing this essay Wang was deeply occupied with the study of Nietzsche's aesthetic and ethical theories through comparisons with Schopenhauer's. If this influence of Nietzsche can be established on the basis of the evidence given above, there is then a need to reassess Nietzschean thought as a catalyst more important than hitherto thought for the rethinking of traditional Chinese literary and cultural traditions--a broad twentieth-century critical and intellectual trend initiated by none other than Wang's "On the Dream.". (shrink)

Wang Guowei expressed doubts about Xun Zi’s proposition on “establishing ritual practices in accord with qing,” arguing that it was in direct confict with the philosopher’s famous thesis that “human natural tendency is evil.” The word qing (情) has several connotations in the Xunzi: it may refer to factual truth (实情), sincerity (诚实) or emotions (情感). Readers of the Xunzi tend to view the emotional connotation of qing in a negative light, but in actuality qing as human emotions (...) can also be understood in a commendatory or neutral sense in the Xunzi. I argue that Xun Zi’s proposition on “establishing ritual practices in accord with qing” can only be consistent with his view that “human natural tendency is evil” when qing is used in the neutral sense. In other words, “establishing ritual practices in accord with qing” means to establish, on the basis of actual circumstances, ritual practices and rules that adequately satisfy people’s normal feelings. Xun Zi’s proposition on “establishing ritual practices in accord with qing” can be validated within his own philosophical framework。 -/- . (shrink)

This paper examines the scholarship, evidence, and assumptions that place the origins of Chinese drama in shamanic ritual. The paper is roughly divided in two parts: the first contextualizes the use of shamanism within the theories of art and literature of one of the first scholars to link the origins of Chinese theatre to shamanism, Wang Guowei, to show that Wang’s view of the relationship between shamanism and drama differs from mainstream interpretations. The second part assesses the (...) views of modern ethnographers and historians of China on the role of shamanism in theater, with a focus on the work of the scholar Piet van der Loon. (shrink)

This article presents an alternative rationale for corporate philanthropy based on managerial values of benevolence and integrity. On the one hand, top managers with benevolence and integrity values are more likely to spread their intrinsic concern for others into the wider society in the form of corporate philanthropy. On the other hand, top managers high in benevolence and integrity are likely to contribute to improved managerial credibility and trusting firm-stakeholder relationships, thereby improving corporate financial performance. Therefore, the article makes the (...) argument that both corporate philanthropy and corporate financial performance can better be interpreted as resulting from managers’ benevolence and integrity values. (shrink)

In Practical Philosophy Education, besides the learning of conceptual knowledge and working with an introspective method, students are actively engaged whereby they are played in a new form as a language game. The negative attitudes and the pretending performances were revised from the exercise of answering questions to asking question, and then to continue asking. 1957 Coffee proposes the “cross-questioning” model of using knowledge to play the “game” of philosophy. This playing experience is passed down intellectually in the form of (...) language game, which is to be replayed sentimentally in a theater game. As a pedagogic, the previous philosophical activities are exemplified in the younger generation’s way of learning and “replaying”. As a lifestyle, the historical classical thinking is continued, while the old games of philosophers are played with new and refreshing rules. (shrink)

Résumé: O design cultural integra o conteúdo cultural no processo de design. É um meio importante para perceber a inovação da cultura tradicional na herança. O comportamento do design cultural é sutilmente influenciado pela filosofia cultural. Especificamente, a análise do ambiente cultural, a associação semântica cultural e a extração de imagens culturais, na perspectiva da filosofia cultural, ajudam a perceber a explicitação do conhecimento implícito no processo de codificação e decodificação de genes culturais. Selecionamos Ningbo como uma amostra, aprofundamos os (...) genes culturais regionais, exploramos o modelo de geração de design cultural e ainda propusemos a estrutura para a construção de um sistema de serviços de conhecimento de design cultural para fornecer orientação metodológica, para a prática de design cultural regional, a fim de construir capacidades de design cultural sustentável. (shrink)

Wang Yi’s article deals with the role of house churches, that is, unregistered churches. In his evaluation of the different branches of house churches Wang Yi touches upon issues of identity and the future of China, and he also harshly criticizes the Chinese party-state, claiming that “China is becoming a tumor in the world.”.

The revolution of artificial intelligence (AI), particularly generative AI, and its implications for human–robot interaction (HRI) opened up the debate on crucial regulatory, business, societal, and ethical considerations. This paper explores essential issues from the anthropomorphic perspective, examining the complex interplay between humans and AI models in societal and corporate contexts. We provided a comprehensive review of existing literature on HRI, with a special emphasis on the impact of generative models such as ChatGPT. The scientometric study posits that due to (...) their advanced linguistic capabilities and ability to mimic human-like behavior, generative AIs like ChatGPT will continue to grow in popularity in pair with human rational empathy, tendency for personification and their advanced linguistic capabilities and ability to mimic human-like behavior. As they blur the boundaries between humans and robots, these models introduce fresh moral and philosophical dilemmas. Our research aims to extrapolate key trends and unique factors in HRI and to elucidate the technical aspects of generative AI that enhance its effectiveness in this field compared to traditional rule-based AI systems. We further discuss the challenges and limitations of applying generative AI in HRI, providing a future research agenda for AI optimization in diverse applications, including education, entertainment, and healthcare. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:476 Feminist Studies 41, no. 2. © 2015 by Feminist Studies, Inc. Wang Zheng Detention of the Feminist Five in China On March 6 this year, just before International Women’s Day, the Chinese police in Beijing arrested five young women who had engaged in activism to protest sexual harassment on public transportation. The month-long detention of these five young feminists has changed the landscape of Chinese feminism. The (...) global feminist mobilization that emerged to appeal for their release also presents a fascinating example of a successful feminist response to authoritarianism. In this short piece, I open with a few personal snapshots to briefly illustrate the history of Chinese feminist engagement with sexist sexual norms. Next, I will situate the five young feminists’ actions within this historical context in order to illustrate significant changes in Chinese feminist practices as well as in Chinese society. Finally, I will discuss the political implications of the detention of the so-called Feminist Five as well as the global mobilization for their release. In 1985 I came from Shanghai to study US history at the University of California, Davis. I made quite a few American friends in the graduate program. They were very curious about my life in China, and I was very proud of being a liberated woman from socialist China. I acted like an ambassador, talking to different groups about the great accomplishments of women’s liberation under socialism in China. As a young, urban woman I enjoyed equal education, equal employment, equal pay, and equal opportunity for promotion. I had never experienced gender News and Views 477 inequality, I thought. One day I was telling my friends about how I once confronted a thief who had just snatched my wallet on a crowded bus in Shanghai and how I forced him to drop my wallet. My friends were very impressed: “Wow! You were so brave,” they said. A few days later, I happened to mention that on the same crowded Shanghai buses, men would frequently grope women, and my friend asked instantly, “How did you respond to them?” I replied without thinking, “What could I do? I just tried my best to move to another spot to avoid such rascals.” My friend then raised a question that shattered my self-perception as a brave and liberated woman: “Why did you dare to confront a thief but not a sexual harasser?” I answered, “Oh, I would be so ashamed if people around me noticed.” Immediately, I realized that my reply was highly problematic. That conversation set in motion a process of soul searching. Why would a liberated woman still continue to observe the patriarchal value of chastity? Why would women of my generation—the liberated Chinese women in socialist China—have no consciousness of the serious problems contained within these sexual norms? It was not only a personal reflection. From this point, I embarked on a long review and contemplation of women’s liberation in socialist China. I realized that in the realm of sexuality, while state feminists were able to transform the sexual double standard to a single standard for the general public (although some top male leaders continue double standards and engage in extramarital sexual relationships without being punished), puritanical sexual morality did not shake deeply entrenched masculinist cultural values of women’s chastity and virginity. As a result, a liberated woman such as myself could internalize such sexist values with no consciousness, let alone action, focused on changing such sexist culture. In 1992, I attended a conference by the Shanghai Women’s Federation. When a US feminist scholar asked if there were any cases of sexual harassment in China, the Chinese women participants all replied, “No, no, we don’t have sexual harassment.” I stood up and named things that happened to women every day on Shanghai buses as sexual harassment. By then I had long been empowered by my study of feminist history and theories. In 1995, at the NGO forum at the Fourth UN Conference on Women held in Beijing, feminists from inside and outside China openly challenged pervasive sexist sexual norms. Sexual violence and sexual harassment were clearly defined as violations of women’s human rights... (shrink)

Self-serving leadership is a form of unethical leadership behavior that has destructive effect on its targets and the overall organization. Adopting a social cognition perspective, this study expands our knowledge of its adverse effect and the way to mitigate the effect. Integrating two sub-theories of social cognition, we propose a theoretical model wherein self-serving leadership hinders team creativity through psychological safety as well as knowledge hiding, with task interdependence acting as a contextual condition. Results from a sample of 107 R&D (...) teams revealed that self-serving leadership not only reduced team psychological safety, but also induced team knowledge hiding, both of which ultimately affected team creativity. The presence of high task interdependence buffered the destructive effect of self-serving leadership on team creativity via team psychological safety as well as the indirect effect via knowledge hiding. (shrink)

Drawing on social exchange theory, we examine the conditions under which employees’ good intentions motivate them to engage in unethical pro-organizational behavior (UPB) and the psychological mechanism behind this behavioral decision. Findings from a time-lagged field study and a scenario study indicate (1) an interactive effect between perceived organizational support and employee performance on UPB; (2) that low performers who perceive high levels of organizational support are more likely to engage in UPB; and (3) that feelings of indebtedness to the (...) organization mediate the interactive effect on UPB. Therefore, the paper highlights the importance of conditional factors in motivating UPB by combining employee ‘good intentions’ and ‘disadvantageous situations’ to understand the UPB decision process. The paper concludes with theoretical and practical implications. (shrink)

This research focuses on the complex relationship between the musical narrative and emotional expression in piano works from a philosophical point of view. It aims at identifying how emotions are enacted within music and how they can influence and mold the listener’s experience. Building on the premises of important philosophical theories, the study explores the idea of musical narrative, its origins, and its impact on forming emotions within music. Emotional communication in piano works is also discussed in the study, with (...) an emphasis on how composers incorporate various musical features to portray certain emotions. Furthermore, this research elaborates on the philosophical perspective of musical narrative and emotional expression and contributes to the understanding of the aspects within the framework of piano music. The findings of this research are intended to add to the debates in the philosophy of music, with regard to performance and listener’s reception. (shrink)

The number of articles published in open access journals has increased dramatically in recent years. Simultaneously, the quality of publications in these journals has been called into question. Few studies have explored the retraction rate from OAJs. The purpose of the current study was to determine the reasons for retractions of articles from OAJs in biomedical research. The Medline database was searched through PubMed to identify retracted publications in OAJs. The journals were identified by the Directory of Open Access Journals. (...) Data were extracted from each retracted article, including the time from publication to retraction, causes, journal impact factor, and country of origin. Trends in the characteristics related to retraction were determined. Data from 621 retracted studies were included in the analysis. The number and rate of retractions have increased since 2010. The most common reasons for retraction are errors, plagiarism, duplicate publication, fraud/suspected fraud and invalid peer review. The number of retracted articles from OAJs has been steadily increasing. Misconduct was the primary reason for retraction. The majority of retracted articles were from journals with low impact factors and authored by researchers from China, India, Iran, and the USA. (shrink)

The research study explores the philosophical viewpoints on cultural hybridity and considers how they affect the development of identities, moral behaviour, epistemological criticism, and real-world applications in a variety of fields. Cultural hybridity, which is defined as the blending of different cultural aspects, calls into question established ideas about identity and encourages us to reevaluate the flexibility and diversity that are fundamental to the human self. For measuring, the research study used the Smart PLS Algorithm Model related to variables through (...) this software run results included descriptive statistics, correlation coefficient, and the Smart PLS Algorithm Model between them. Philosophical investigations into cultural hybridity shed light on the dynamic interactions between identity and alterity, ethics and epistemology, and draw on the works of philosophers like Stuart Hall, Emmanuel Levinas, and Homi K. Bhabha. Cultural hybridity is an ethical imperative that requires us to shift our perspective towards the Other and welcome cultural variety with warmth and kindness. From an epistemological point of view, cultural hybridity upends hegemonic knowledge frameworks and creates pluralistic modes of knowledge creation that provide voice to underrepresented groups. Philosophical viewpoints on cultural hybridity have practical implications in urban planning, education, diplomacy, and intercultural communication. Overall result found that there is a direct and significant link between philosophical perspectives on the cultural hybridity related to dynamics of identity and alterity. These applications promote inclusive societies, social cohesion, and creativity. We began a revolutionary route towards a more globalized, compassionate, and linked society by accepting cultural hybridity. (shrink)

This volume brings the first English translation of the Confucian classics Four Books for Women, with extensive commentaries, to the English-speaking world. Written by women for women's education, this work provides an invaluable look at the tradition of Chinese women's writing, education, history, and philosophy, from the 1st to the 16th century.

The purpose of this study was twofold: to validate the College Teachers’ Academic Frustration Tolerance Questionnaire and the College Teachers’ Academic Performance Questionnaire and to explore the relationship between frustration tolerance and academic performance among college teachers. A total of 25 experts were recruited to modify and validate both questionnaires, and the results showed that the questionnaires had good content validity. Exploratory factor analysis provided further evidence supporting the reliability of the CTAFT and the CTAP, suggesting that the instruments are (...) reliable and valid. Confirmatory factor analysis showed that frustration tolerance affected academic performance, which could best be modeled in the three dimensions of Affect, Preferred Difficulties, and Action. A total of 450 college teachers from each faculty of both universities were then recruited to explore the significant positive correlation between academic frustration tolerance and academic performance. The results from the structural equation model suggested that AC and PD combined significantly predicted academic performance. To our knowledge, this is the first study to explore the relationship between college teachers’ academic frustration tolerance and academic performance in China. (shrink)

The present paper generalizes the notion of general overlap and grouping functions from the bounded lattices to the algebras of infinite-valued Łukasiewicz logic, providing some constructive methods of these functions by means of multiplicative and additive generators. Here we first introduce the notion of general overlap and grouping functions on MV-algebras, and provide some conditions under which an MV-algebra is a multiplicative and an additive integral by using two constructions of general overlap and grouping functions, respectively. Subsequently, we introduce the (...) concept of generators, including multiplicative and additive generators, of general overlap and grouping functions on MV-algebras, and provide the necessary and sufficient conditions of two one-place functions to be multiplicative and additive generators, respectively, discussing the relationship between multiplicative and additive generators of general overlap and grouping functions on MV-algebras. (shrink)

Given the cultural significance of the Silver Age religious renaissance in the history of Russian thought, it is important to examine how contemporary Russian philosophers, amidst increasing academic specialization, approach and categorize indigenous religious philosophy from this period. This article investigates contemporary Russian philosophical research and its evaluations of Sergei Nikolayevich Bulgakov, a key Silver Age figure. This study finds that, following the surge in research during the 1990s, Russian scholars have maintained consistent interest in Bulgakov. However, within the discipline (...) of philosophy these researchers may still be facing some structural problems. Bulgakov’s philosophical and theological ideas are intrinsically linked, which makes it difficult to pinpoint his disciplinary orientation. Researchers have been obliged to adjust their approaches to overcome misunderstandings. Not only philosophy of language but also philosophy of science and technology have been influenced by this new interest in Bulgakov. The overall trend in the examination of Bulgakov’s intellectual legacy has been toward careful and balanced deliberation and analysis. (shrink)

: By rethinking the meaning of central idiom in the Great Learning, this essay intends to open up new horizon for the hermeneutics of early Confucian thinking, which has little to do with metaphysics. Through careful etymological study of ge wu and dialogue between the Great Learning and Heidegger’s phenomenology of human affection, I demonstrate the critical position of the human heart in early Chinese thinking. This new interpretation of early Confucian moral teachings also recovers an invigorating possibility for contemporary (...) discourse on the question of ethics. (shrink)

In 2024, new legislation introduced significant changes to the rules, procedures and institutions governing research ethics in Brazil. One of its objectives was to limit sponsors’ post-trial access (PTA) obligations. However, a presidential veto weakened this reform. This veto maintained the sponsors’ indefinite duty to provide the tested intervention until it becomes available in the National Health System. In Brazil, where courts often order the public funding for treatments not included in the health system’s lists and protocols, a substantial reduction (...) in the sponsors’ PTA obligations would likely increase litigation seeking state-funded PTA. This dynamic adds an extra layer of complexity to the ethical analysis of the regulation of PTA in Brazil, as its distributive impact on the public health system must be considered. Therefore, any argument for reducing sponsors’ PTA obligations must go beyond simply demonstrating that sponsors do not owe participants an ethical obligation to provide them with indefinite access to the tested intervention or that such obligation discourages research. It must also make a compelling case for why the state, rather than sponsors, should bear the responsibility for funding PTA. (shrink)

Cet article retrace les changements intervenus au sein du militantisme féministe chinois dans un climat de détérioration politique deux décennies après la Quatrième Conférence mondiale sur les femmes (QCMF) en 1995. Il met en lumière les actions novatrices menées par les jeunes féministes, de même que l’intense surveillance qu’exerce, sur le militantisme organisé, un État totalitaire qui craint de perdre son pouvoir. Bien que la sphère publique et le cyber espace ne laissent guère beaucoup de place à l’activisme, les féministes (...) chinoises se sont mobilisées pour continuer d’expérimenter de nouvelles façons d’exiger l’égalité de genre et de poursuivre des transformations sociales et culturelles. (shrink)

Infants are sensitive to statistical regularities (i.e., transitional probabilities, or TPs) relevant to segmenting words in fluent speech. However, there is debate about whether tracking TPs results in representations of possible words. Infants show preferential learning of sequences with high TPs (HTPs) as object labels relative to those with low TPs (LTPs). Such findings could mean that only the HTP sequences have a word‐like status, and they are more readily mapped to a referent for that reason. But these findings could (...) also suggest that HTP sequences are easier to encode, just like any other predictable sequence. Here we aimed to distinguish between these explanations. To do so, we built on findings that infants become resistant to learning labels that are not typical of their native language as they approach 2 years of age and add words to their lexicons. If tracking TPs in speech results in identifying candidate words, at this age TPs may have reduced power to confer lexical status when they yield a unit that is very dissimilar to word forms that are typical of infants’ native language. Indeed, we found that at 20 months, English‐learning infants with relatively small vocabularies learned HTP Italian words (but not LTP words) as object labels, while infants with larger vocabularies resisted learning HTP Italian words. These findings suggest that the HTP sequences may be represented as candidate words, and more broadly, that TP statistics are relevant to word learning. (shrink)

In this study, we focus on the problem of information expiration when using the traditional collaborative filtering algorithm and propose a new collaborative filtering algorithm by integrating the time factor. This algorithm considers information influence attenuation over time, introduces an information retention period based on the information half-value period, and proposes a time-weighted function, which is applied to the nearest neighbor selection and score prediction to assign different time weights to the scores. In addition, to further improve the quality of (...) the nearest neighbor selection and alleviate the problem of data sparsity, a method of calculating users’ sentiment tendency by analysis of user review features is proposed to mine users’ attitudes about the reviewed items, which expands the score matrix. The time factor and sentiment tendency are then integrated into the K-means clustering algorithm to select the nearest neighbor. A hybrid collaborative filtering model based on the improved K-means clustering algorithm is then proposed, by combining item-based and user-based collaborative filtering. Finally, the experimental results show that the proposed algorithm can address the time effect and sentiment analysis in recommendations and improve the predictive performance of the model. (shrink)

Ben shu wan zheng di ti xian le yang ming xin xue"xin ji li","zhi xing he yi","zhi liang zhi"san da ming ti,Sheng dong di ji zai le yang ming xin xue li lun zai yang ming shi sheng zhi jian de gou jian he chuan bo guo cheng,Jiao wei ji zhong di zhan xian he hui ji le yang ming de xin xue si xiang ti xi,Dui yu yang ming hou xue de fa zhan chan sheng le zhi jie er (...) shen yuan de ying xiang. (shrink)