BackgroundPhysical activity has a significant health impact worldwide and has been linked to a lower risk of the common cold.ObjectiveThe aim of this study was to estimate the form of PA among Chinese adults and the correlation between PA and number of the common cold in China's eastern, central, and western areas.DesignA cross-sectional study.SettingChina's eastern, central, and western regions from 30 November 2020 to 30 March 2021.PatientsA total of 1,920 healthy participants, who aged over 18 years old, with Internet access, (...) were enrolled, and then self-reported PA behaviors and number of the common cold were collected.MeasurementsThe authors calculated preference, intensity, frequency, and duration of PA in Chinese based on gender, age, and broad occupational categories and explored the potential effect between these factors and the common cold.ResultsApproximately 20.4% of participants reported not participating in sports regularly. Except for gender, there were significant differences in PA preference and intensity among the remaining individuals. However, intensity shows a U-shaped dose-response relationship with colds, whereas the frequency and duration have an inverse dose-response relationship. High intensity combined with high frequency increased colds the most. Nevertheless, non-exercise groups always have the most colds in each comparison.LimitationsThe result may be vulnerable to recall bias.ConclusionIntensity showed that U-shape, frequency, and duration showed inverse response to the number of colds last year, but age, sex, and occupation had no significant effects. High intensity and high frequency mixed increased colds the most, regardless of duration. (shrink)

As new energy vehicle is the future of automobile development, it is of great significance to dig deeper into the technical topics and development trends of new energy vehicles for accurately understanding the technical trends of the new energy vehicle industry, grasping development opportunities, and scientifically formulating strategic plans. This paper takes the patent texts in the field of new energy vehicles from 2000 to 2020 in the patent database of CNKI as the data source, identifies 25 technical topics implied (...) in the patent texts by using the LDA topic model, analyzes the evolution trend of the 25 technical topics in terms of importance and popularity, and predicts the popularity and development trend of each technical topic in new energy vehicles from 2021 to 2025 by constructing the ARIMA model. The popularity and development trend of each technology topic of new energy vehicles in China from 2021 to 2025 are predicted by constructing ARIMA model. Drawing on quantitative evidence, the study found that there are top five technical topics in terms of importance in this field, namely, Topic 8, Topic 5, Topic 14, Topic 9, and Topic 15. From 2014 to 2020, the importances of Topic 5, Topic 8, Topic 6, Topic 9, and Topic 15 are gradually rising. In terms of popularity of technical topics, from 2014 to 2020, the first to fifth topics are Topic 20, Topic 8, Topic 3, Topic 15, and Topic 10. Based on the prediction of ARIMA model, it is found that the popularity of these five technical topics is steadily increasing from 2021 to 2025, among which the popularity of Topic 20 will increase from 63.58 to 113.07, the largest increase in popularity among all technical topics. The paper provides implications for countries dedicated to developing the new energy vehicle industry. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Reviewed by:From Metaphysical Representations to Aesthetic Life: Toward the Encounter with the Other in the Perspective of Daoism by Massimiliano LacertosaRenjie Li (bio)From Metaphysical Representations to Aesthetic Life: Toward the Encounter with the Other in the Perspective of Daoism. By Massimiliano Lacertosa. Albany: SUNY Press, 2023. Pp. 220, Paperback $34.95, isbn 978-1-4384-9364-0.The title of Massimiliano Lacertosa's From Metaphysical Representations to Aesthetic Life: Toward the Encounter with the Other in (...) the Perspective of Daoism clearly points to a comparison between "Metaphysical Representations" and the "Aesthetic Life," or even to a juxtaposition between two different philosophical traditions, namely, the Western and the Chinese or, more specifically, the Platonic-Cartesian and the Daoist. Attempting to reflect on philosophy per se, the author takes Daoism to be the Other that transcends Western philosophical categories. Reiterating an oft-expressed concern, Lacertosa argues that interpretations of Chinese thinking confined to Western frameworks are detrimental for a broader understanding of what philosophy can be, and are ultimately, on the part of the West, merely self-repetition. Drawing on the philosophies of Nietzsche and Heidegger, and key passages from the Daodejing 道德經 (or Laozi 老子) and the Zhuangzi 莊子, Lacertosa unpacks Western philosophy's self-reflection, and reevaluates the conceptual framework of thinking between East and West as more than a mere juxtaposition. The book consists of an introduction, five chapters, and a concise conclusion.The Introduction first clarifies the use of some key terms. For any discussion of "philosophy," the author argues, addressing what is "ethics" and "aesthetics" is a good starting point. Ethics, in Lacertosa's work, is not merely restricted to a domain of moral values. Drawing on Aristotle's understanding in the Nicomachean Ethics, the author emphasizes that ethics derives from the word ēthos (ἦθος), meaning "habit" or "custom." Resorting to Michel Foucault, Lacertosa considers the meaning of "ethics" (i.e., ēthos) as a "way of being," a certain way of acting that corresponds to one's environment (pp. 1-2). Moreover, as the author explains, "aesthetics" in his philosophical analysis distances itself from Kant's analysis of the subjective power of judgment and historical debates on theories of beauty. For Lacertosa, aesthetics means sense perception or, more specifically, an aesthetic gesture towards nature. The main concern of the book is thus to identify the relationship between ethical implications and aesthetic awareness beyond Western traditions (pp. 3-4). The Introduction closes with critical remarks on current comparative practices. Existing comparative analyses, [End Page 1] the author argues, between Western onto-theological thinking and Lao-Zhuang (i.e., Daoist) aesthetic approaches, remain highly limited and questionable due to their reliance on anthropocentric and teleological views imported from Western traditions (pp. 7-8).Chapter 1 begins by pointing out a crucial problem in comparative studies, namely, the language barrier. Lacertosa argues that translation inevitably involves misunderstandings since the meanings of concepts are deeply rooted in their native cultures. The author then goes on to show the difficulty of seeking a symmetrical translation between Indo-European languages and the Chinese language by looking at three key Daoist terms: you 有, wu 無, and dao 道. Translating them as "Being", "Non-Being", and "the Dao" respectively is, according to the author, merely self-repetition that subordinates Chinese thinking to Western metaphysics. Lacertosa suggests that dao in particular is better appreciated if understood as a process of becoming, which is also a constant process of forming and un-forming (p. 27). The implication is that any new translation or interpretation requires adequate affirmation of the otherness of other languages.Chapter 2 then turns to the more general issue of how interpretation through language shapes the way we perceive the world, as language is the most significant way to represent reality, consequently forming what Lacertosa emphasizes: one's "worldview" (p. 31). With reference to Heidegger's ontological difference, the author asserts that the worldview, or the psychology of worldviews, is ontic, since it presents itself as a specific or certain interpretation of the world, which can never be conceived as a universal ontology that considers all possibilities. This objectification of the world implies the separation of the subject and the object, because this objectification is always the... (shrink)

This study explores how and when ethical leadership predicts three forms of team-level creativity, namely team creativity, average of member creativity, and dispersion of member creativity. The results, based on 230 members of 44 knowledge work teams from Chinese organizations, showed that ethical leadership was positively related to team creativity and average of member creativity but was negatively related to dispersion of member creativity. Consistent with the predictions of uncertainty reduction theory, psychological safety climate mediated the relationship between ethical leadership (...) and the three forms of team-level creativity. Furthermore, supervisor support for creativity positively moderated the effect of ethical leadership on psychological safety climate and the indirect effects of ethical leadership on the three forms of team-level creativity through psychological safety climate. The analysis offers significant theoretical and practical implications on ethical leadership and creativity in organizations. (shrink)

Tu (Chinese history and philosophy, Harvard U.) offers a panoramic view of the core values of Confucian intellectual thought that have kept it vital for more than two millennia, and underlie the recent resurgence in eastern Asia. Of interest to students of either China or religion and ethics. Paper edition (unseen), $14.95. Annotation copyright by Book News, Inc., Portland, OR.

90 nian dai, Du Weiming xian sheng de geng duo jing li zai yu kai zhan "wen hua Zhongguo" de lun yu."Wen hua Zhongguo" zhuo mo zui duo de shi ru jia de ren wen jing shen, yi jiu zheng jiang ru jia ru shi de jia zhi qu xiang he fan su ren wen zhu yi hun wei yi tan de yin xiang, tu xian ru jia yi mai xiang cheng de pi pan jing shen.

I. The "Moral Universal" from the Perspectives of East Asian Thought jl\ defining characteristic of East Asian thought is the widely accepted proposition ...

In the history of Chinese philosophy, the School of "Qi" uses the gathering and scattering of "qi" to explain the coming into being and destruction of things, but is unable to explain the existence of different classes of things. On the basis of that school, the School of "Li" uses principle to explain how there can be classes, but is unable to explain individual objects. Daoism speaks of "Dao" , does away with classes—and on the basis of the Way, which (...) produces "De" —explains individuality. Hence, in Chinese philosophical ontology there are two paths: one that uses virtue to explain individuality, and one that uses principle to explain what is not peculiar to the individual object. The present paper is a criticism and expansion of Feng Youlan's views on Daoism, as expressed in his "New School of Principle.". (shrink)

On Islamic philosophy with special reference to logic in Islamic philosophy.

本书从哲学、历史和文学多个视角，重新梳理了先秦儒家思想形态，还原了思孟学派的渊源与传承。.

Emojis and stickers are becoming increasingly popular in computer mediated communications. The present study examined the associations between personality traits and people’s reasons and patterns for using both emojis and stickers. Participants (n= 312) completed three on-line questionnaires assessing shyness, the Big Five personality traits and why and how they used emojis and stickers. Results revealed that shyness, neuroticism, extraversion and agreeableness were correlated with different reasons of usage. Moreover, some participants exhibited a tendency to adjust frequency of usage depending (...) on who the target person was and whether they were in a private or group chat. People who showed such tendencies were found to differ in personality with those who did not. Some differences in usage patterns were also observed between emojis and stickers. Together, the present study sheds more insights into how emojis and stickers can help people with different personality traits to achieve different purposes in their daily communication. (shrink)

Logic; Islam and philosophy; Tunisia; early works to 1800.

二○○八年秋，杜维明教授从哈佛大学来到杭州，与浙江大学精英学子对话“儒家传统的现代转化与创新”。《体知儒学(儒家当代价值的九次对话)》收入了九次对话记录，内容涵盖文化中国、儒家三期、新轴心文明、启蒙反 思、文明对话、全球伦理、印度启示等前沿性论域。“体知”作为儒家的一种独特的认知途径贯穿全书，隐含杜维明先生对当代中国青年的殷切期盼。《体知儒学(儒家当代价值的九次对话)》由浙江大学出版社发行。.

This article aims to answer the question that whether higher education would lead to happier life in China and tries to provide some explanations from the perspective of housing asset. Using data from four waves of China Household Finance Survey, we find that higher education on average is significantly negatively correlated with people's happiness in urban China. Higher education tends to prevent people from achieving “extremely happy” lives; instead, it is more likely to lead to “acceptable” lives. Based on the (...) realities of housing market in urban China, we find that housing asset plays the mediating role in the relationship between higher education and happiness. Specifically, years of schooling could evidently compress the years of being homeowners; as a result, highly educated people generally have more unpaid housing debts and bear more housing purchase costs due to the soaring housing prices. Meanwhile, higher education has negative effect on people's happiness in cities with relatively high housing prices, while this effect is insignificant in cities with relatively low housing prices. Moreover, the market-oriented housing reform that launched in 1998 has negative impact on highly educated people's happiness, since it has dramatically boosted housing prices and essentially changed housing distribution system for urban employees. Besides, we also find that Ph.D graduates are the relatively unhappiest people compared to bachelors or masters. Obviously, our findings have important policy implications for Chinese government to understand and resolve the “education-happiness paradox.”. (shrink)