Happiness can be regarded as an evaluation of life satisfaction. A high level of wellbeing can promote self-fulfillment and build a rational, peaceful, self-esteem, self-confidence, and positive social mentality. Therefore, the analysis of the factors of happiness is of great significance for the continuous improvement of the individual’s sense of security and gain and the realization of the maximization of self-worth. Emotion is not only an important internal factor that affects happiness, but it can also accurately reflect the individual’s happiness. (...) However, most of current happiness evaluation methods based on the emotional analysis belong to shallow learning paradigm, making the deep learning method unexploited for automatically happiness decoding. In this article, we analyzed the emotions of graduates during their employment and studied its influence on personal happiness at work. We proposed deep restricted Boltzmann machine for graduates’ happiness evaluation during employment. Furthermore, to mitigate the information loss when passing through many network layers, we introduced the skip connections to DRBM and proposed a deep residual RBM for enhancing the valuable information. We further introduced an attention mechanism to DRRBM to focus on the important factors. To verify the effectiveness of the proposed method on the happiness evaluation tasks, we conducted extensive experiments on the statistical data of the China Comprehensive Social Survey. Compared with the state-of-the-art methods, our method shows better performance, which proves the practicability and feasibility of our method for happiness evaluation. (shrink)

In Appearance and Explanation, McCain and Moretti propose a novel internalist account of epistemic justification called phenomenal explanationism, which combines phenomenal conservatism and explanationism. I argue that the current version of phenomenal explanationism faces a dilemma: either it omits the awareness requirement but implies an implausible form of logical-mathematical omniscience, or it preserves the requirement but leads to a vicious regress. I suggest how phenomenal explanationism might be revised to avoid this dilemma.

Screen time has become a hot button issue in psychology with researchers fiercely debating its mental effects. If we want to understand the psychological dynamics of technology use, however, a numerical conceptualization of screen time will lead us to gloss over crucial distinctions. To make this point, the present article takes a hermeneutic approach to a negative form of screen time known as ‘phubbing’, which is the practice of snubbing conversational partners in favor of one’s phone. Using interview data, it (...) is demonstrated that whether or not phone use amounts to phubbing, that is, whether or not it tips over and becomes harmful, depends on a host of contextual factors such as relation (who), content (what), purpose (why), timing (when), and communication (how). These findings demonstrate that not all screen time is created equal: what is harmful and inappropriate in one context is benign in another, and vice versa. Simply put, screen time is not a numerical entity whose causal effects we can measure and explain, but a meaningful activity that we must try to understand. (shrink)

The Evaluative Judgment Theories of Emotion mainly suggest that emotions can be reduced to evaluative beliefs or judgments. Specifically, evaluative beliefs are necessary but not sufficient conditions for evaluative judgments. And reducing emotions to evaluative judgments requires the subject’s conceptualizing ability. However, the Evaluative Judgment Theories of Emotion has many problems, including that evaluative beliefs are neither sufficient nor necessary for emotions; the evaluative judgment theory of emotion presupposes the subject’s conceptual content, but conceptual content is not a necessary and (...) sufficient condition for emotions; the requirement of conceptualization ability for evaluative judgments is too high, which makes emotions overintellectualize; and the add-on strategy of emotions cannot save the evaluative judgment theory of emotions as well. (shrink)

This article argues that the Sarvāstivāda’s “_X_ takes _Y_ as _svabhāva_” system constitutes a multilayered reduction system where “_X_ takes _Y_ as _svabhāva_” can be understood as “_X_ is reduced to _Y_.” Here, _svabhāva_ functions as a means of reduction. The reduction system comprises three layers, and its primary aim is to reduce non-dharma types to dharma types. Furthermore, the article discusses whether the multilayered reduction system is ontological or epistemological. Moreover, based on the third layer of the reduction system, (...) the article suggests that _svabhāva_ has only played a limited role in defining dharma types. (shrink)

Objective:The purpose of this study was to describe the current situation of moral distress and to explore its influencing factors among Chinese nurses.Methods:This is an exploratory, descriptive design study. A total of 465 clinical nurses from different departments in three Grade-III, Level-A hospitals in Jinan, Shandong Province, completed the questionnaires, including demographics questionnaire, Chinese version of Moral Distress Scale–Revised, and Job Diagnostic Survey.Ethical considerations:The study was approved by the university ethics board and the local health service director.Results:The total score of (...) Moral Distress Scale–Revised was 36.01 ± 24.02 points. The mean frequency and intensity scores of moral distress were 1.13 ± 0.49 and 1.09 ± 0.58, respectively. The level of moral distress among Chinese clinical nurses was low, and the frequency and intensity of moral distress were on low to moderate level. The level of moral distress experienced by clinical nurses is associated with demographics features and job characteristics, including age, education degree, department, task significance, autonomy, and dealing with others.Conclusion:Our conclusion suggests that hospital and organizational administrations should attach much importance to the moral distress experienced by clinical nurses in China. Further studies should focus on interventions about how to reduce the levels of the frequency and intensity of moral distress among clinical nurses. (shrink)

From Groundwork for the metaphysics of morals and Critique of practical reason, we can deduce Kant's interpretation of the concept of freedom, which has undergone a change from practical freedom to transcendental freedom, and the deduction of freedom has been perfected, the rational facts have been put forward to provide the basis of free deduction. The reason for the change is that freedom as the basis of theoretical practice is assumed and predetermined, how the cause and effect of freedom as (...) will may not be explained, and the nature of freedom is not defined clearly, the legitimacy and authority of the moral law is not established. After the transformation, the problem was solved. Although rigour raises questions about the universality of Kant’s moral law, Onora Sylvia O’Neill and others argue that Kant’s moral law is a product of virtue ethics, not a normative ethic, Kant's moral law still can instruct us in ethical life. (shrink)

The development of cognitive neuroscience allows scientists to locate areas of brain activity corresponding to consciousness activities through advanced technology. The philosophical basis of cognitive neuroscience is physicalism, which reduces the activity of consciousness into the product of biological brain activity, but there are many drawbacks to this strong physicalism reductionism. Mind-brain identity theory in neuroscience and the computational doctrine in cognitive science show that the theory of physical reductionism can never explain the causal relationship between mental properties and physical (...) properties and physicalism contains the tendency of dualism. In addition, dualism combines with materialism to develop a new dualism of naturalistic tendencies and gain new opportunities for development. It is further demonstrated that the rationality of dualism and mental state cannot be wholly reduced to a physical state. (shrink)

Davidson’s theory of agency aims to solve the dilemma that the same action can be both intentional and not intentional. He explains primitive actions using primarily bodily movements and argues that event-causality can be described through the “accordion effect”, but not agent-causality. And Davidson uses reasons as causes to explain the actions and responds to five objections. In this paper, I critique Davidson’s argument, pointing out that he ignores certain factors in the belief-desire model, such as emotions. And his sentence (...) holism has a problem because individual words that express complete thoughts can explain actions in language games. As a result, Davidson’s criticism of Wittgenstein is not reasonable. (shrink)

According to Donald Davidson, an akratic action is opposed to the agent’s better judgment if the agent act freely and intentionally. Davidson says akratic actions are possible and all akratic actions are irrational. However, although akratic actions are possible, akratic actions could be rational. The reasons are that some of these actions are rational; these rational akratic actions are caused by some emotions sometimes, while some emotions cannot make akratic actions rational, including excessive negative emotions, recalcitrant emotions, etc. Therefore, it (...) is reasonable to explain akratic actions caused by these emotions and these emotions not play a rational role in akratic actions. (shrink)

Kripke distinguishes necessity and priority as two different categories: priority is a notion of epistemology, while necessity is a notion of metaphysics. Based on this fundamental argument, Kripke objects to Descriptivism, which takes certain properties as the criteria of identity across all possible worlds, and he argues for the legitimacy of a posteriori necessary truths. Kripke also criticizes Russell’s methods for dealing with empty descriptions, and he puts forward a modal world to explain the rigidity of proper names. However, the (...) concept of rigid designation faces some challenges, including Kripke admitting to weak essentialism when he rejects transworld identification, and the fact that the truth value of a sentence containing a rigid designator may change. (shrink)

Maimonides (1135/1138–1204) and Zhu Xi 朱熹 (1130–1200) are unparalleled in the transformation and revitalization of Jewish and Confucian traditions, respectively. This article offers a comparative analysis of the two philosophers’ conceptions of nature and their view on the end of knowledge. It examines, on one hand, Maimonides’s distinctive interpretation of the rabbinic concept of maʿaseh bereshith (the Account of the Beginning) in the light of his statement that maʿaseh bereshith is identical with natural science; and on the other hand, Zhu (...) Xi’s elucidation of key concepts such as xing 性 (nature), shu 數 (number), tian 天 (heaven), and cheng 誠 (genuineness) in the framework of his doctrine of li 理 (pattern or principle) and qi 氣 (material force). The article points out that Maimonides not only connects the maʿaseh bereshith to the beginning of the world, as traditionally held; he also associates it with the beginning of the revelation of the Mosaic Law, which renders profound implications. While both emphasize the inherent nature of all things, they diverge on the ultimate goal of knowledge in terms of the hierarchy of virtues. Along with Aristotle, Maimonides prioritizes rational virtue over moral virtue, thereby placing intellectual perfection as the ultimate human perfection. In contrast, Zhu Xi esteems knowledge of nature as facilitating the pursuit of the highest goal of sagehood, and leaves no room for the higher status of theoretical pursuit to moral cultivation. (shrink)

This paper challenges the traditional metaphysical assumption that properties can be located in spacetime and examines the ontological implications of categorizing spacetime itself. By introducing a two-category ontology, we argue that attempts to locate properties in spacetime represent a category mistake, as this notion fails to address the fundamental categorization of spacetime. We propose that the notion of instantiation should be conceptually separated from spatiotemporal location, thereby allowing for properties that are Platonic yet immanent. Furthermore, we reevaluate the debate between (...) Platonism and Aristotelianism, advocating that Platonic properties can possess a form of immanence previously thought to be exclusive to Aristotelian frameworks. This reformation not only underscores the need for categorizing spacetime but also reshapes our understanding of the instantiation and immanence of properties within ontological dependence frameworks. (shrink)

E. Husserl's reflections in Logical Investigations on "Intentional Feelings" and "non-intentional feelings" are significant in both his later ethical explorations and M. Scheler's thought on ethics. Through the incorporation of the views of Husserl and Scheler, we find that the phenomenology of the intentional feeling-acts is not only the foundation of the non-formal ethics of values in Scheler's phenomenology, but also at least the constitutive foundation of the ethics of Husserl's first orientation. /// 胡塞尔在 "逻辑研究" 中对 "意向感受" 和 "非意向感受" 的思考，无论是 (...) 在他后来的伦理学探讨中，还是在舍勒的伦理学思想中，都具有重要的意义。通过 将胡塞尔与舍勒的视域融合，可以发现，意向感受行为现象学不仅是舍勒现象学的 质料的价值伦理学基础，而且至少可以是胡塞尔第一个方向上的伦理学的建构基础。. (shrink)

While theater and film are distinct art forms, their interaction through dramatic structure and narrative technique reveals deep philosophical and theological dimensions. This paper explores the complex, non-linear relationship between cinematic narrative techniques—such as choreography and plot twists—and the dramatic structures in theatre, including retrospective, open-ended, and character-focused narratives. We hypothesize a significant non-linear interplay and validate this through a model that analyzes variance and mean scores across diverse narrative films, with statistical significance established at P.

The advent of digital technology has revolutionized the way we interact with and interpret cultural heritage. This paper explores the profound philosophical implications of these technological advancements on the reinterpretation of ancient Dunhuang murals, a UNESCO World Heritage site known for its rich Buddhist iconography and historical narratives. By employing digital reconstruction and analysis techniques, scholars and practitioners are able to delve deeper into the textual and visual narratives, revealing previously obscured details and contexts. This study critically examines how digital (...) tools not only enhance visual accessibility but also challenge traditional interpretative paradigms, potentially reshaping our understanding of these murals' religious and philosophical significances. Through a synthesis of empirical research and philosophical inquiry, this paper discusses the transformative potential of digital technology in bridging the past with the present, thereby contributing to a renewed dialogue between ancient wisdom and contemporary philosophical thought. (shrink)

Through the dual keywords—I 文房 and “four friends” (siyou 四友)—this essay examines the inextricable interrelationship among material things, a place, and the self that was initiated during the Song dynasty (960–1279). Song literati displayed unprecedented interest in scholarly things, particularly four specific things in the studio—the writing brush, inkstone, paper, and ink. Through literary representations, this article investigates the changing nature of the literati’s relation to these “four things” in the studio. Rather than framing their bond as the ruler and (...) ministers or the owner and his possessions, from the early Northern Song to the Southern Song, writers transformed their relationship to these four things gradually to that between friends and peers, or from pure ownership to an imaginary friendship, and in turn, these four things supported the construction of both the personal studio and the collective identity of the new elites in the Song. This transformation from “four things” or “four treasures” to “four friends” represented a distinctive model of the observation and conception of material things that Song scholars developed, which provided intriguing insights into the relationship between humans and things in premodern China. (shrink)

What is philosophy,what is the natrue and the task of philosophy and what is the function of philosophy? These basic knowledge of philosophy is the topic which is always argued and confered by the field of philosophy. After researching Metaphysics, the author think that Aristotle had already answered these questions. Philosophy is a knowledge which regards bing and its interdependence as obiect, regards the reason and nature as its target,and why practice as its purpose. The nature of philosophy is wisdom. (...) The task of philosophy is that the knowlege which is about four reasons and three primal thing and principle is aquired.Philosophy has three functions: First, philosophy provide basic frame and demonstration method for knowledge and science. Second, philosophy put the common sense thinking into logic thinking. Third, philosophy provide choices for people practice. (shrink)

In the Original publication of the article the revised date was erroneously published as: 20 August 2017 the correct date is: 20 August 2020.

本书是一部有关学术规范的综合性文集,精心收集了海内外知名学者的相关代表作,全面反映最近十余年来学术界对学术规范这一跨学科性、前沿性话题大讨论的学术思想成果。.

Chinese philosophy is practical in orientation. This practical orientation is consistent with field philosophy, which aims to break the disciplinary mode of knowledge production and establish inter...

Heidegger maintains that the root of modern technology, like that of all other technologies, lies in technē. However, because the art dimension of technē is suppressed in modern technology, the essence of this technology becomes a Gestell that enforces product-making, and thus drives technology beyond the control of human beings. The more fundamental reason underlying this “frame-becoming” nature is “the mathematical” that emerges in ancient Greece, which, through the Cartesian subject-object dichotomy, turns the world into the images represented by the (...) subject, and things into definite objects. To escape the dictatorship of the Gestell, it is necessary to re-realize the art-dimension of technē in modern technology, i. e. to let the gentle granting nature of the enowning re-master technology. In this respect, both Heidegger and Heisenberg were inspired by or at least resonated with Lao Zi or Zhuang Zi’s Dao. Confucians will greatly appreciate the critique of modern technology by Heidegger, and especially his view of returning “home” to overcome the possible dangers brought about by technology. However, from the perspective of Confucianism, Heidegger’s critique contains some shortcomings: for example, his ignorance of the individualistic impact in the Gestell and his unidirectional “ontological difference,” which leads him to a view of “home” that lacks “family” and therefore renders his solution loose and rootless. Only an organic community originated in the family, be it Confucian or Amish, can effectively reduce the control of modern technology over the human being. (shrink)

[full article, abstract in English; abstract in Lithuanian] Modern revolution as the beginning of founding a new political order has to confront the vicious circle inhered in all beginnings: in so far as it is the beginning, where does its principle come from? Or, if there is no principle, how could the beginning establish one? Set in the context of modern political experience, the aporia is equal to the problem of how modern politics to be self-grounded or how to reestablish (...) political authority in modernity? By an exploration into the relevant writings of Hannah Arendt, the article tries to investigate the vicious circle of beginning and principle in the political realm, and to point out that Arendt has told a story about the mutual generating of beginning and principle, turning the so-called vicious circle into a hermeneutic circle, in which those implicit principles become explicit through the performance of founding actions. (shrink)

This is the first book-length study of the conception of emotions in premodern, or more specifically, pre-Han Chinese philosophical traditions, ranging from the early-5th to the late-3rd centuries BCE. This era is known as the "Warring States period" in China and marked by the flourishing of a number of different schools of philosophers who advocated their visions of how society should be run. The author looks at wide-ranging views about the nature of emotions and their proper role in moral life (...) espoused by representative thinkers of the time. The approach taken by the author is based on a premise that what constitutes emotions as phenomena in the world is of primary importance to questions concerning the... (shrink)

v. 1. Introduction -- v. 2. Comparaison -- v. 3. Conclusion.

本书属于世纪之交的中西文学理论的比较研究。时间跨度是从20世纪80年代与90年代的中西文论概观的反思,到21世纪第一个十年中西文论景观的展望。.