This study focuses on CEO hubris and its detrimental effect on corporate financial performance along with an examination of critical corporate governance contingencies that may moderate the negative effect. From 654 observations of 164 Korean firms over the years 2001–2008, we found that CEO power exacerbated the negative effect of CEO hubris on corporate financial performance, whereas board vigilance mitigated it. This study provides empirical evidence that entrenchment problems arising from CEO hubris would be exacerbated as CEOs become more powerful, (...) but weakened as board of directors become more vigilant. Theoretical contributions and practical implications will be discussed. (shrink)

The use of e-commerce has exploded due to the impact of COVID-19. People with no experience in e-commerce prior to the COVID-19 pandemic began online shopping for their safety following the pandemic outbreak. As such, these newly joined customers have played a vital role in the rapid development of e-commerce. Maintaining these customers and increasing their repurchase intention is a core issue for e-commerce platform companies. Thus, using new e-commerce users as the participants, this study investigated the structural relationship between (...) brand experience, brand emotional factors, brand loyalty, and repurchase intention with brand love as the mediator. Research on the multidimensional brand experience from Chinese customers’ perspective is still lacking, and our study attempts to fill this gap. A structured questionnaire and hypotheses were designed based on studies and survey of 310 respondents from China in this study. The study results show that, first, the four dimensions of brand experience have a significant positive correlation with brand emotion, with brand cognitive experience having the greatest impact on consumer brand emotion. Second, the influence of brand emotion on brand loyalty is positive and significant, and brand attachment has a stronger influence than brand love on brand loyalty. In addition, brand loyalty has a positive effect on repurchase intention. Finally, brand love plays a mediating role on the relationship between brand attachment and brand loyalty. To enhance customers’ brand attachment and love for e-commerce platforms, companies must enhance customers’ interest and curiosity in their products. And companies will improve their services to customers by introducing artificial intelligence algorithms to increase customers’ repurchase intention, which will ultimately increasing their profitability. This study contributes to the development of e-commerce platform companies. (shrink)

1. Insaeng kwa ch'ŏrhak sasang -- 2. Saram ŭi maŭm, ŭisik segye -- 3. Chŏngch'i wa ch'ŏrhak sasang -- 4. Kyŏngje chŏngch'aek kwa ch'ŏrhak sasang -- 5. Chabonjuŭi segye ch'eje wa Han'guk kyŏngje -- 6. Minjok munje wa tarŭn nara hyŏngmyŏng -- 7. Munhwa wa ch'ŏrhak sasang -- 8. Saŏp pangbŏmnon kwa sasang.

Orientalism within Us: Discourse Structure That Tames Us Unwittingly When cherry blossoms bloom, Lass, North Korean lass! I will kiss your lips for the ...

스페인 시인 씰로트의 상징사전을 토대로 국내외 문학작품을 예로 들어 주제별, 가나다순으로 수록한 문 학평론가의 상징사전.

We used functional magnetic resonance imaging to examine the interactive effects of perceived competence and task interest on the cognitive and affective responses to negative feedback. Twenty-four undergraduates performed both interesting and uninteresting tasks and received failure feedback. The participants’ perceived competence in the task was manipulated between subjects prior to scanning with bogus feedback. The results showed that negative feedback processing was contingent upon both perceived competence and task interest. The most adaptive coping mechanism, indicated by activation in the (...) cognitive control network and attenuation in the negative affect region, was identified for the high-competence and high-interest combination. When either competence or interest was low, signals in the cognitive control network were weaker. The most detrimental activation patterns were observed for the combination of low-competence and high interest. Our results reveal the combination of task and learner characteristics that best harnesses the potential benefits of negative feedback and illustrate the neuroscientific mechanisms underlying this observation. (shrink)

All of the world's religions refer to death in some way. Everyone is somewhat familiar with stories about where we go or what happens to us after death. From an early age, we have all heard stories of heaven or hell or some other version of paradise. Many of us believed such stories, and a great number of us still do. When considering that such stories manage to persist in modern times, an age of science and logic, we can be (...) sure that death is an issue to which humans attach great importance. In a sense, the idea of an afterlife can be a great source of comfort to those whose death is imminent, as well as to their loved ones. Those who have led especially difficult lives can look forward to a more pleasant world, while those who have enjoyed happiness and abundance have the chance to experience more good fortune. To those left behind, the idea of an afterlife presents the chance to meet a loved one again. We may not be conscious of it, but such hopes and expectations stay with us throughout our lives. If such an afterlife does exist, then there is no reason to avoid or fear death. Moreover, if we believe that another life awaits us, then we would believe that we are only separated from our loved ones temporarily before being reunited with them later on. (shrink)

本书探讨了元代儒学学派与诗文流派之间的互动关系。全书分为上下两编，上编为总论部分，对南宋金元时期学术变迁与派别分化、学术与诗文的联动、理学门派传承与诗文流派的生成加以宏观性论述；同时重点考察了许衡与元 代中州文派、刘因与元代北方文派、许谦与元代金华文派、李齐贤与元代高丽文派等的儒学承传和文学创作。下编为考证部分，汇辑了元代高丽士人李齐贤研究资料，并考撰了“元代中朝（韩）越日间文学活动编年”。.

This paper analyses the connection between knowing Dao and ethical transformation in Xunzi’s thought. While there have been many discussions concerning what Dao is and how one may come to Dao, there has not been sufficient attention on how knowing Dao leads to ethical transformation. In Section 2, I explicate Xunzi’s concept of bi 蔽 and suggests that one’s not knowing Dao has to do with a certain problematic state of the heart/mind. In Section 3, I analyse xu虛, yi 一, (...) and jing 靜, which are remedial practices for knowing Dao, and bring out the importance of discerning li 理 for Xunzi. In Sections 4 and 5, I propose an interpretation of the relation between li 理 and qing 情 in the process of ethical transformation. In Section 6, I highlight some remaining ambiguities that can be further investigated to deepen our understanding of Xunzi’s thought. (shrink)

The Li-Primacy Qi-Primacy theory (主理主氣說) of Sung Woogye, Neo-Confucian scholar in 16th century Joseon dynasty, is contained in the 5 letters among the 9 letters of inquiry sent to Yi Yulgok. What Woogye liked to emphasize was, when our mind of Li Qi combination (理氣合物) begins to arise, Li and Qi does not arise separately but Li and Qi become prime (主) or subordinate (從) alternatively to be in a thread. It is that we approach one thread to take the (...) important and say (就一途而取其重而言也). The terms of Li-Primacy Qi-Primacy were in the letter of reply to Kobong (高峰:奇大升) by Yi Toegye. He said the four clues (四端) were Li-Primacy and the seven feelings (七情) were Qi-Primacy. In the inquiries and answers between Woogye and Yulgok, it was developed that moral mind follows Li-Primacy while human selfish desire follows Qi-Primacy. Woogye liked to see human mind and moral mind as the theory of rise and fall (消長說). However, Yulgok liked to grasp them as the theory of beginning and end (始終說). In plain language, the ratio between human mind and moral mind can be 1:99 or 99:1 in the theory of rise and fall, but never be 0:100 or 100:0 as in the theory of beginning and end. (shrink)

This paper analyzes the ‘Theory of Inverse Numbers’ that appears in Chapter 3 of the “Shuogua zhuan” 說卦傳 in the I Ching and seeks to apply the findings to the Yi studies of Cheng Yi. The Yi studies of Shao Yong, Zhu Xi, and Cheng Yi are generally explained in the categories of Xiangshu(Image-Number) Yi studies and Yili(Meaning-Principle) Yi studies. However, upon analyzing the ‘Theory of Inverse Numbers’ as a theory representing numbers of principles, it is evident that the framework (...) of this theory is also reflected in Cheng Yi’s Yi studies. The analysis of the ‘Theory of Inverse Numbers’ was conducted through the interpretations of Shao Yong and Zhu Xi, proposing the concept of the ‘Theory of Inverse Numbers’ as a Yi interpretation framework that accounts for what has already occurred [yisheng 已生] and what has not yet occurred [weisheng 未生]. By applying the Yi interpretation framework of what has arisen and what has not, which was developed through the explanations of Shao Yong and Zhu Xi, to Cheng Yi’s Yi studies, it is revealed that even though Cheng Yi does not directly mention Chapter 3 of the “Shuogua zhuan,” the narrative framework of Yichuan Yizhuan 伊川易傳 can be well elucidated by the ‘Theory of Inverse Numbers.’ Accordingly, it suggests that viewing Cheng Yi’s Yi studies merely as a dichotomy of meaning-principle and image-number is limited, and that the concept of Xiangshu Yi is inherent in Cheng Yi’s Yi studies. In other words, the ‘Theory of Inverse Numbers’ as a theory of principle-representing numbers originating from Shao Yong is inherent throughout Cheng Yi’s interpretation of the I Ching as a framework of Yi interpretation for what has arisen and what has not, and this was systematized as the ‘Theory of Inverse Numbers’ by Zhu Xi. (shrink)

「法律系最讓人景仰的人格」「不上他的課會後悔一輩子」 開課三十年屹立不搖 人氣爆棚 學生零負評感動推薦 臺大法律系教授黃榮堅 暢談獨到的法學人生經驗 當法律淪為以口說形式取代心靈的真實感覺和冷靜的思考， 當公平正義的概念變成擴大對立的口號， 不懂得思考，別說你知道法律是什麼 全民共讀法律、建構獨立思維的必備書 法律對人在內心究竟選擇自己要做天使或做魔鬼，天生無能為力。 靈魂可能背叛法律，也可能超越法律， 在一樣的法律概念底下， 是人心中的善念或惡念決定了法律意義的質與量。 ——黃榮堅 ---------------------------------------------------------------------------------------------------- 今日社會裡的每個人或多或少都是一個法律人，一個好的法律人要知道人的一百種不一樣的快樂跟一百種不一樣的痛苦，這些快樂與痛苦就是法律學理上每一個原則背後的故事。 黃榮堅教授以數十年的研究經驗，敘述法律規範與自由之心的關係。書中先從法律觀點說明法律的基本作用、法律的理想與現實，以及認識法律的方法。接著跳脫法律說法，從帶著理想色彩的整體生命意會說出對法律及其現實文 化的思想與疑慮，並呈現法律在人一旦失去靈魂時可能陷入的困境。最後則提出，只有透過一顆具存在意義、能夠自由思考的人心，法律才可能呈現宜人風貌。 本書讓法律人重新認識自我的原始圖像，也讓非法律人探索規範世界的意義，除鋪陳作者幾十年來看待法律的心情轉折，亦帶有一種「遠離法律看法律」的意思。 ------------------------------------------------------------------------------------- ◎好的法學教師，讓人學會解題；優秀的法學教授，讓人渴望創造改變；頂級的法學者，讓人換一種角度看世界。黃榮堅教授，正是難得的頂級法學者之一。而這樣的法學者，願意寫一本通俗讀物，將是台灣公共討論深化的契機 。我至今記得，初學法律時，在台大舊法學院圖書部翻閱《刑罰的極限》一書序文，內心的感動與震撼。我相信本書不僅適合所有非法律人閱讀，更值得內心有所迷惘的法律人細細品味。 ——苗博雅，《阿苗帶風向》主持人 ◎本書談的是法律、法哲學等嚴肅命題，但為文如行雲流水，予人自然開朗，洗鍊通達的感覺。文中涉及較抽象的法律概念時，亦每能舉重若輕，就近取譬，不經意間穿插自己有趣的人生小體驗，或各國古今文哲著作小故事，讓 人在莞爾中豁然開朗。 ——高瑞錚，福田法律事務所負責人、福田文教基金會董事長 ◎不需要懂法律也看得懂的好書！ ——徐自強，司改會工作人員，徐自強案當事人 ◎大師出手的經典法普著作。作者以其敏銳觀察力與深邃的人文法律素養，用素樸卻富魔力的語言，配上令人或揪心或莞爾的案例，深入淺出，刺激你進行一次次的正義的思辨，認識「人生有多難，法律就有多難」的法律世界。 ——許宗力，國立臺灣大學法律系兼任教授 ◎這本書讀完之後，我一直問自己：如果我在開始當法官之前就讀過它，如果我早一點讀過它，這一條法官的路我會不會走得比較不坎坷一點？我會不會有更多的勇氣、更堅定的念頭去面對過往圈內的光怪陸離？我會不會早一點 開始進行實務圈不鼓勵的獨立思考？我能不能早一些擺脫年輕的銳氣和氣盛？會不會讓我冤枉被告的可能性低一點？ ——陳欽賢，台南地方法院法官 ◎艱深法律知識透過作者堅實學術素養轉譯為公眾可以理解的啟發性內容，是值得最高度推薦的法律知識普及性專書。 ——陳東升，台灣大學社會學系教授 ◎這本書好像是在談法律，其實是在說人生。 ——張娟芬，作家 ◎從人民的生活常識出發，帶領讀者進入法律與正義的思辨殿堂。 ——黃國昌，立法委員 出版社 商周出版 (城邦).

宋代 道學者들은 우주의 존재론적 시원을 밝히고 그것이 인간과 사회의 가치적ㆍ존재적 근원임을 밝힘으로써, 유가 윤리의 근거를 확보하고자 했다. 이러한 시도의 중심이 바로 ‘太極’론이며, 그 완성은 남송의 朱熹에게서 이루어졌다. 그러나 兩宋 도학의 전통에서 핵심적인 위치를 차지하는 程頤는 한 번도 태극 개념을 사용하지 않았다. 현전하는 『정씨역전』의 「易序」에서 딱 한 번 언급되고 있으나, 이 역시 그의 저작이 아니고 그의 제자인 周行己의 저작으로 판단된다. 정이는 주돈이의 태극 개념을 氣로 이해한 듯하다. 그는 장재의 太虛 개념을 비판하듯 주돈이의 태극 개념을 받아들이지 않고, 그 대신에 ‘理’ 개념을 제시하였다. (...) 理는 존재적 차원에서의 所以然이며 가치적 차원에서의 所當然이다. 이러한 정이의 理 개념은 그대로 주희에게 계승되어 주돈이의 태극 개념과 연결된다. 따라서 정이가 비록 태극 개념을 사용하지 않았다 하더라도, 송대 도학자들의 존재와 가치를 연결시킴으로써 유가 윤리의 근거를 확보하려고 했던 시도의 전통에서 빼놓을 수 없는 위상을 점한다고 하겠다. (shrink)

This article has the purpose of examining the commentation that Sung-ho Yi Ik and Da-san Jung Yak-yong developed of Sa-chil Debate (사칠논쟁) Which was a philosophical debate in Chosun Dynasty. Sa-chil Debate began from Toe-gye Yi Whang and Ko-bong Gi Dae-sung and soon as a result of Yul-gok Yi Yi and Woo-gae Sung Hon repeating the debate, It appeared as a kind of philosophical theme. After that, Yul-gok and Toe-gye's students formed a kind of school. They also made the debate (...) extended and the theory more sophisticated by criticizing a counterpart's argument on base of ideologizing their teacher's theory. About 200 years after Toe-gye died, Sung-ho Yi Ik was born and after about 250 years, Da-san Jung Yak-yong was born. Both they experienced a western naturalscience and a catholic theory as Silhak Scholars (실학자). Therefore their this kind of interpretation about Sung-li Debate must be offering a deeply interesting investigation to us. In conclusion, Sung-ho advocated Toe-gye's theory at all, adding more explanation to it and Da-san evaluated all of Toe-gye's and Yul-gok's theory to be right because their theories have a unique logicality of making a sense. Sung-ho stood on a Shilhak view point gave up a organic cosmology ofSung-li theory which has a continuity to cosmology and moral theory, arguing Sa-chil-Li bal-Yil-lo Theory (四七理發一路說) by understanding Sa-chil Debate based on only moral perspective. Even though Da-san also said Yang-si Theory (兩是論) that both their theories are all right, he argued that Toe-gye's theory is much more important in the aspect of moral practice owing to his religious opinion by a catholic affect. By the way, Sung-ho supplemented and explained Toe-gye's theory, but he had not a sufficient logic and was not objective because of his leaning into advocating Toe-gye's theory much further. Da-san had an advantage of evaluating both Toe-gye's and Yul-gok's theory to be all right, but came to argue an insufficient philosophy on account of its simplicity. (shrink)

Ben shu shou ci dui ming mo qing chu zui fu sheng ming de hui zu san da han wen yi zhu jia--Wang Daiyu, Ma Zhu, Liu Zhi de zheng zhi lun li si xiang, jing ji lun li si xiang, hun yin jia ting lun li si xiang, ren xing shan e guan, dao de xiu yang guan jin xing le quan fang wei, duo jiao du de shu li, gou chen he kao cha.

v. 1. Lun li xue yuan li juan -- v. 2. Zhongguo lun li si xiang shi juan -- v. 3. Makesi zhu yi lun li si xiang shi juan -- v. 4. Dong fang lun li si xiang shi juan -- v. 5. Xi fang lun li si xiang shi juan -- v. 6. Xian dai xi fang lun li xue juan -- v. 7. Zhi ye lun li xue juan -- v. 8 Ying yong lun li xue juan (...) -- v. 9. Hun yin jia ting lun li xue juan -- v. 10. De yu lun li xue juan -- v. 11. Zong jiao lun li xue juan. (shrink)

Studies on the contributions made to the Arabic language and literature during the Ottoman period generally focused on the Arabic language grammar and rhetoric education given by the Ottomans in the madrasahs. However, it is seen that Ottoman scholars also produced some works in the field of Arabic poetry. In the mentioned period, the studies in the field of Arabic poetry and literature have been increasing in recent years. In this study, a poet, a recitation scholar and an Ottoman Pasha, (...) Köprülü Abdullah Pasha, who was a member of the Köprülü family, who made his mark on the Ottoman administration and served both the science and the state, and who wrote an Arabic divan, and the content of his poetry divan were examined. The poet's divan is in manuscript form in various libraries. There is no study on Abdullah Pasha's poetry and his manuscript. Due to Abdullah Pasha's family, he received a good education, served in the geographies where the Arabs lived, especially when he was the governor in Egypt, he benefited from the al-Azhar scholars and wrote poems about the subjects discussed in classical Arabic literature. It is thought that such studies will also contribute to the studies against the claims that Arabic collapsed during the Ottoman period. (shrink)

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.