The paper has seriously explored the triple meanings of death in western philosophy by taking the instance of Socrates’ death. Comparing to God, the westernphilosophy emphasizes that death is necessary. Comparing to the materials, the western philosophy emphasizes that death is happy. Comparing to the man, the western philosophy emphasizes that death is independent.

Constructive deviance describes acts that benefit the organization by deviating from outdated organizational norms. Despite emerging interest in this behavior, questions remain about why and how constructive deviance occurs. This paper integrates social learning and uncertainty reduction theories, and develops a multilevel model linking team-level ethical leadership to employee constructive deviance. Surveying 313 subordinates and 52 supervisors from 15 different companies in eastern China, we find that team-level ethical leadership has a positive impact on employee constructive deviance, and that both (...) psychological safety climate and employee moral self-efficacy partially mediate this relationship. In addition, we find a positive cross-level moderating effect of psychological safety climate. These findings contribute to understanding employees’ constructive deviance in the workplace, and provide valuable implications for managerial practices. (shrink)

“泰初有無”，萬物原初中美之為“大”無名卻有實。大美終而有了一個言說的對象，這位不速之客卻反客為主。從寂寞入喧鬧，在主體之間七嘴八舌中大美難免名實相乖，美名之下往往其實難副。 在“自然人化”過程中感官“人化”發生了美感與藝術創造力，繼之美學與文藝學分別成為獨立的學科，它們的知識合法性以各自認識上的真理性支持。 我們人文家園中這兩片小小田畦。它們緊相毗鄰又以田埂與其他地塊相隔。這就是美學和文藝學以其對象的感性審美形式區別于其他學科對象的形式。 毛崇杰，1939年生于上海。1962年畢業于南京大學地質系，畢業後在中國科學院科學出版社任編輯，1973年調至中國科學院地質研究所。.

本书主要内容包括:“早期启蒙说”与中国现代化、“宋明启蒙说”的误解与迷失、嘉道经世思潮与晚清思想的近代转型等等.

The societal and ethical implications of artificial intelligence (AI) have sparked discussions among academics, policymakers and the public around the world. What has gone unnoticed so far are the likewise vibrant discussions in China. We analyzed a large sample of discussions about AI ethics on two Chinese social media platforms. Findings suggest that participants were diverse, and included scholars, IT industry actors, journalists, and members of the general public. They addressed a broad range of concerns associated with the application of (...) AI in various fields. Some even gave recommendations on how to tackle these issues. We argue that these discussions are a valuable source for understanding the future trajectory of AI development in China as well as implications for global dialogue on AI governance. (shrink)

On practice -- On contradiction -- On the correct handling of contradictions among the people -- Where do correct ideas come from?

Political obligation is the core issue of political philosophy. Hart first used "mutual restriction principle" to explain political obligation, the principle of Rawls inherited and to be amended. Given the many problems exist in principle, Rawls' Theory of Justice "to cut it in the political and moral obligation to prove the role, responsibilities and recourse to the principle of natural justice. This principle is still subject to criticism from many, many followers of Rawls responded to these criticisms. Rawls' principle of (...) fair play from the principle of responsibility to the natural change reflects his contract on a different attitude. Political obligation is the core problem in Political philosophy. In account for political obligation, HLA Hart resorts to a principle he labels "mutual restriction". Rawls accepts this principle and makes some revision. Given a lot of difficulties inherent in this principle, Rawls curtails it's validity in accounting for the political obligation in A Theory of Justice and appeals to the natural duty of justice. This new principle confronts even more criticism. Many disciples of Rawls have responded to these comments. The turn from principle of fair play to principle of natural duty of justice registers Rawls' different attitude to contractarianism. (shrink)