The coronavirus disease pandemic fundamentally disrupted humans’ social life and behavior. Public health measures may have inadvertently impacted how people care for each other. This study investigated prosocial behavior, its association well-being, and predictors of prosocial behavior during the first COVID-19 pandemic lockdown and sought to understand whether region-specific differences exist. Participants from eight regions clustering multiple countries around the world responded to a cross-sectional online-survey investigating the psychological consequences of the first upsurge of lockdowns in spring 2020. Prosocial behavior (...) was reported to occur frequently. Multiple regression analyses showed that prosocial behavior was associated with better well-being consistently across regions. With regard to predictors of prosocial behavior, high levels of perceived social support were most strongly associated with prosocial behavior, followed by high levels of perceived stress, positive affect and psychological flexibility. Sociodemographic and psychosocial predictors of prosocial behavior were similar across regions. (shrink)

Background Care homes have been disproportionately affected during the COVID-19 pandemic. Practical challenges of enacting infection control measures in care home settings have been widely reported, but little is known about the ethical concerns of care home staff during the implementation of such measures.. Objectives To understand the ethical challenges perceived by care home staff during the early months of the COVID-19 pandemic. Research design An exploratory qualitative study. Participants and research context A purposive sample of 15 care home staff (...) in different roles and ranks in Hong Kong was recruited to take part in semi-structured interviews between June and August 2020. Ethical considerations Ethical approval for this study was obtained. Participation was voluntary and anonymous. Participants had the right to withdraw from the study at any time without reprisal. Findings Three themes were identified: unclear legitimacy regarding infection control measures, limited autonomy in choices over infection control measures and inevitable harms to residents’ well-being. While the participants expected that they would have legitimated power to implement infection control measures, they were resistant when their right to self-determination of testing and vaccination was infringed. They also felt trapped between ethical duties to protect care home residents from infection risk and the anticipated detrimental effects of infection control measures. Conclusions The findings of this study reveal tensions among the ethical obligations of care home staff in response to a public health emergency. They highlight the importance of strengthening ethical sensitivity and ethical leadership in identifying and resolving the challenges of pandemic responses. (shrink)

The last millennium saw rapid change, spreading globalization, and shifting populations. These have posed moral, ethical, and social dilemmas that have challenged the very foundations of our beliefs and radically changed our way of life. In this volume, some of the world's greatest thinkers in philosophy, music, religion, and the arts share their insights on the future shape of human civilization. How can old cultural legacies fit new contexts? Can there be a universalist values coexist with local differentiation? Are literature (...) and music still relevant in a world where technology is dominant? By discussing these important issues in an interdisciplinary framework, these scholars have provided a provisional blueprint for our new society. (shrink)

Section One - Principles and concepts of healthcare law and ethics -- Section Two - Complaints, disciplinary proceedings and indemnity insurance -- Section Three - Confidentiality, disclosure and apologies -- Section Four - Alternative dispute resolution and relationship with colleagues -- Section Five - Liabilities beyond healthcare practices.

本书对儒家“内圣外王之道”的探索,注重以儒家经典为依据,以传统范畴为线索,按照儒家“内圣外王之道”的实际内容及其内在逻辑确立本书的理论架构。.

Ben shu jie shao le gong zi zhen, wei yuan, yan fu, kang you wei, tan si tong, liang qi chao, chen tian hua, zhang bing lin deng wan qing si xiang jia de zhe xue si xiang.

Lun heng / Wang Chong zhuan -- Feng su tong yi / Ying Shao zhuan -- Feng shi wen jian ji / Feng Yan zhuan -- Shang shu gu shi / Li Chuo zhuan -- Guan qi xia yu / bu zhao zhuan ren -- Chun ming tui chao lu / Song Minqiu zhuan -- Song Jingwen bi ji / Song Qi zhuan -- Dong yuan lu / Gong Dingchen zhuan -- Wang shi tan lu / Wang Qinchen zhuan (...) -- Zhu shi / Wang Dechen zhuan -- Wen chang za lu : bu yi / Pang Yuanying zhuan -- Mengxi bi tan : bu bi tan / Shen Kuo zhuan. (shrink)

Du Weiming xian sheng shi dang dai yan jiu he chuan bo ru jia wen hua de zhong yao si xiang jia. Ta 1940 nian chu sheng yu Kunming, xian hou qiu xue yu Taiwan dong hai da xue he Meiguo Hafo da xue, ren jiao yu Pulinsidun da xue, Bokeli Jiazhou da xue. Zi 1981 nian, Du Weiming xian sheng yi zhi zai Hafo da xue Dong Ya xi dan ren li shi ji zhe xue jiao shou,qi jian huo (...) xuan Meiguo ren wen she hui ke xue yuan yuan shi, hai ceng dan ren Hafo Yanjing xue she she zhang. Chang qi yi lai, Du Weiming xian sheng zhi li yu ru xue di 3 qi fa zhan, quan shi Zhongguo wen hua, fan si xian dai jing shen, chang dao wen ming dui hua, zai hai nei wai xiang you hen gao de xue shu sheng yu. Du xian sheng fei chang re xin Zhongguo you xiu chuan tong wen hua zai ben tu de chuan bo, duo ci hui guo can jia jiao yu he xue shu jiao liu huo dong. Ta yu Beijing da xue you zhe te shu de yuan fen,zao zai 1985 nian jiu lai Beijing da xue jiang shou ru jia zhe xue. Zui jin Du Weiming xian sheng yi zheng shi shou pin wei Beijing da xue gao deng ren wen yan jiu yuan yuan zhang. (shrink)

Ben shu gong shou ru zhong wai xue zhe lun shu zhong guo chuan tong wen hua de lun zhu er shi san pian.

Ben shu fen shang xia liang ge bu fen,Shang bian shi zhu zi yu lei wen xian yan jiu,Xia bian shi zhu zi yu lei ci hui yan jiu.Quan shu yi gong fen wei 9 zhang.Di yi zhang xu lun,Shou xian jie shao le zhu xi yu zhu zi yu lei,Qi ci jin xing le xue shu hui gu,Zong jie le jin 20 nian lai(jie zhi 2009 nian)Guo nei wai zhu zi yu lei yan jiu de sheng kuang he qu (...) de de zhu yao cheng jiu,Zui hou ti chu ben shu de yan jiu fang fa he yi yi.Di er zhang yan jiu tong xing ben zhu zi yu lei ji cheng shu zhi qian de ji ge zhong yao ban ben.Di san zhang wei zhong hua ben zhu zi yu lei yu song ke ben hui an xian sheng zhu wen gong yu lu de yi wen bi jiao.Di si zhang wei zhong hua ben zhu zi yu lei yu chao xian gu xie ben zhu zi yu lei yi wen bi jiao.Di wu zhang yan jiu zhu zi yu lei de wen xian xue jia zhi.Di liu zhang he di qi zhang ji zhong yan jiu zhu zi yu lei de fu yin ci.Di ba zhang tao lun zhu zi yu lei zhong de duo yin jie ci yu.Di jiu zhang zong jie chan shu zhu zi yu lei de yu ti te zheng,Yu yan te dian he yan jiu jia zhi. (shrink)

이 글은 금문독존이라는 프리즘을 통해 하휴가 금문독존을 지향하는 이유와 그의 공양학 계승 및 그의 대표이론인 삼과구지설을 살펴보는 것을 목적으로 삼는다. 그리고 그와 동시에 하휴 금문독존의 정치적 의미를 찾아보는 것이다. 본 연구를 통해 얻은 결론은 다음 세 가지로 정리할 수 있다.BR첫째, 하휴가 금문독존에 골몰한 이유는 『춘추곡량전』과 『춘추좌씨전』의 계속된 도전으로 쇠퇴일로를 걷고 있던 금문경학을 지켜내어야 할 학파적 의무 때문이었다. 춘추공양학의 주류를 계승한 그가 기존 공양학의 단점, 즉 사법(師法)과 가법(家法)으로 인한 경직화와 번쇄화를 호무생과 동중서의 공양학을 통해 극복하고자 한 것도 그의 자각적인 학파적 의무 (...) 때문이었다고 할 수 있다. 그리고 동시에 금문독존을 지향하는 것이 유학의 종사인 공자의 정신과 사상을 수호하는 길이라 보았기 때문이다. 고문경학이 주공을 추종하는데 비해 금문경학은 공자를 육경의 저작자요, 수명한 소왕(素王)으로 여겨 존숭하기 때문이다.BR둘째는 하휴의 공양학 계승 부분으로, 하휴도 이전 공양학자들처럼 철저하게 존왕론을 견지했음을 확인할 수 있었다. 게다가 그가 존왕론의 핵심인 대일통도 계승하여 천하가 천자를 중심으로 하는 일원화된 체제를 갖추는 것이 이상적이라 생각했음도 알 수 있었다. 외척과 환관의 정권농단과 군벌들의 발호로 혼란한 정국을 타계하는 유일한 길이 황권의 회복에 있었다고 보았기 때문이다. 하휴가 공양학파의 존왕론과 대일통 이론을 계승한 이유가 여기에 있다.BR셋째는 하휴의 핵심 이론인 삼과구지설에 관한 것으로, 하휴는『춘추공양전』과 호무생의 조례 및 동중서의 공양학을 종합하여 기존의 삼통설과 삼세설 및 이 내외설을 하나의 체계 속에 통합시켰다. 그리하여 삼통설을 통해서는 역사와 왕조의 순환원리를 구축했고, 또 이를 통해 _춘추_를 신왕에 배치시켜 이상적인 통치 모델을 만들었다. 또 삼세설을 통해서는 공자가 직접 본 정공과 애공 시대를 중심으로 『춘추』의 서법을 통해 포폄을 진행하고 있었다. 그리고 이내외설을 통해서는 역사는 쇠란→승평→태평으로 진행되면서 발전한다는 진보적 역사관을 구축했다.BR그러나 그럼에도 불구하고 하휴가 처한 동한 말의 상황은 하휴가 구축한 이론과 정반대 상황이었다. 그러므로 하휴의 역사진화발전사관은 일종의 문치태평(文致太平)이라 할 수 있다. 실제적인 역사가 그렇다는 것이 아니라 마땅히 그러해야 한다는 당위였던 것이다. 이렇게 볼 때 하휴의 금문독존은 철저하게 공자의 정신을 지키고 발양하고자 한 것이라 평가할 수 있다. 그리고 동시에 황제를 중심으로 하는 일원화된 통치질서를 구축함으로써 그가 직면하고 있는 사회정치적 혼란을 극복하고자 한 것이라 말할 수 있다. 그가 구축한 ‘삼과구지설’ 등 다양한 이론들은 이를 위한 힘겨운 노력이라 할 수 있다. (shrink)

本书收录了童庆炳先生专门谈审美心理的论文16篇,着重研究人在审美过程中的心理机制,为审美心理的研究开辟了一个小小的新面。.

In the past decades, researchers of Cantonese treated the frequently used sentence-final particles (hereafter SFPs) wo3 (?, mid level tone) and bo3 (?, mid level tone) as variant forms, the former being the result of sound change from the latter (Kwok 1984, Luke 1990, Li 1995, Fang 2003). However, Leung (2010) argues that wo3 in the late 20th century performs the functions of realization, reminder, hearsay and contrast while the main function of bo3 is only to show contrast, thus they (...) are not entirely interchangeable. To explore the development of the two particles from the historical prospective, this paper attempts to examine them in Hong Kong Cantonese diachronically based on the spoken data of old Cantonese movies of 1940s and 1970s. (shrink)

Max Schelers Auseinandersetzung mit Nietzsches Kritik an der christlichen bzw. christlich inspirierten Moral ist Gegenstand dieser Untersuchung. Darin lasst sich Schelers phanomenologisches Verstandnis der Liebe erschliessen, das einerseits Nietzsches Kritik apologetisch zwingend beantwortet und andererseits das Gedankengut Nietzsches aufgreift. Schelers Anlehnung an Nietzsche zeigt sich deutlich in seinem Kampf gegen den modernen Altruismus, gegen den Scheler mit ausserster Scharfe das christliche Verstandnis der Liebe abgrenzt. Daruber hinaus entwickelt der Autor in seinem Buch Schelers Verstandnis der Liebe weiter in Hinsicht auf (...) die christliche Soteriologie, die dadurch erheblich bereichert werden kann.". (shrink)

The development of commercial revenue streams allows traditional nonprofit organizations to increase financial certainty in response to the reduction of traditional funding sources and increased competition. In order to capture commercial revenue-generating opportunities, traditional nonprofit organizations need to deliberately transform themselves into social enterprises. Through the theoretical lens of institutional entrepreneurship, we explore the institutional work that supports this transformation by analyzing field interviews with 64 institutional entrepreneurs from UK-based social enterprises. We find that the route to incorporate commercial processes (...) and convert traditional nonprofit organizations into social enterprises requires six distinct kinds of institutional work at three different domains; these are—“engaging commercial revenue strategies”, “creating a professionalized organizational form”, and “legitimating a socio-commercial business model”. In elaborating on social entrepreneurship research and practice, we offer a comprehensive framework delineating the key practices contributing to the transformation from traditional nonprofit organizations to social enterprises. This extends our understanding of the ex-ante strategy of incorporating commercial processes within social organizations. Furthermore, the identification of these practices also offers an important tool for scholars in this field to examine the connection of each practice with different ethical concerns of social entrepreneurship in greater depth. (shrink)

In this paper I argue, contrary to Chad Hansen’s view , that pre-Han 漢 Chinese philosophy has the semantic concept of truth. Hansen argues that, first, pre-Han Chinese thinkers do not have motivations to introduce the concept of truth in their philosophy due to their peculiar theory of language; second, the concept does not fit well with philosophical texts at that time, and in particular, the Mozi 墨子 text about the three standards of doctrine. However, I argue that Chinese thinkers (...) indeed have reasons to introduce the concept of truth. Hansen’s reading of the three standards of doctrine takes the standards as standards of correct word use, thus attributing to the authors of the Mozi an understanding of yan 言 as something without complete propositional content. However, I argue, a reading that sees the three standards as standards for something with complete propositional content explains better the passages in which the authors apply the standards to various issues. Finally I argue that the term ran 然 is sometimes used as a truth predicate in classical Chinese texts, because it has several important features identical to that of the truth predicate “is true” in English. (shrink)

Gilbert Ryle’s The Concept of Mind (1949/2002. Chicago, IL: University of Chicago Press) is generally considered a landmark in the quest to refute Cartesian dualism. The work contains many inspirational ideas and mainly posits behavioral disposition as the referent of mind in order to refute mind–body dualism. In this article, I show that the Buddhist theory of ‘non-self’ is also at odds with the belief that a substantial soul exists distinct from the physical body and further point out similarities between (...) the Buddhist outlook and Ryle’s ideas in three parts. First, I illustrate that Ryle’s ‘category mistake’ has certain points in common with the Buddhist refutation of ‘self’. Within the Buddhist framework, referents such as ‘mind’ and ‘self’ are merely imputed terms. The presumed existence of an independent substance such as a ‘soul’, when considered in isolation from the expedient usage of the term ‘mind’, can therefore also be viewed as a ‘category mistake’. Second, attempting to solve the questions of ‘what mind is’ and ‘how mind operates’ are two entirely different approaches to the study of mind. I argue that it is necessary to focus on ‘knowing-how’ rather than ‘knowing-that’, if we are to gain a more comprehensive understanding of mind and avoid any kind of category mistake such as those that follow from isolating the physical properties of brain or drawing inferences from a mystical soul. Third, I aim to show why investigating mind from the perspective of ‘dispositions’ of behavior is a valid approach. The Buddhist concept of karma-vāsanā elucidates the habitual tendency to act or not act in various situations. Based on this theory, I argue that the workings of the human mind bears strong links to the formation of karma and as such have important axiological implications that cannot be ignored. I conclude by pointing out that Ryle’s insightful ideas could in certain ways be complemented by the Buddhist theory of mind. In my view, his philosophy is not only a mediator between Analytic Philosophy and Phenomenology, but could perhaps also be seen as a mediator between traditional Eastern systems of thought and contemporary philosophies of mind. (shrink)

The Zhuangzi is a collection of ancient Chinese anecdotes and fables that serves as a foundational Daoist text. The style in which it is written is significant because it obscures rather than reveals the text’s philosophic positions. If the text cannot be translated into plain language while preserving its content, as the Mozi or the Mencius generally can be, then the writing style is not merely rhetorical. The style is itself indispensable to the content. In this study, I analyse a (...) linguistic device mentioned in the Zhuangzi and use it to reflect the text’s writing style—namely, “goblet words”. I argue that various logical forms of goblet words defy the act of fixing a definite answer in any conceptual distinction or disputation. The forms, which include dilemmatic questions, oxymora and double denial, all serve to preserve indeterminacy. Reading goblet words may affect readers by making them more open-minded towards distinctions. However, readers cannot ascertain that the text’s authors produced this effect intentionally. Therefore, the text may cause readers to be open-minded while the authors remain free of commitment. (shrink)

I argue that it is a main theme of Davidson's theory of interpretation that interpretive charity implies the impossibility of massive disagreement. There is clear textual support for that. I then argue that from the first-person point of view of a full-blooded interpreter, the theme must be accepted; and that is precisely why Davidson accepts it. If massive disagreement between speaker and interpreter seems to us easy to imagine, it is only because the imagination involved is third-personal and not full-blooded.

Chinese Chan or Zen Buddhism is renowned for its improvisational, atypical, and perplexing use of words. In particular, the tradition’s encounter dialogues, which took place between Chan masters and their interlocutors, abound in puzzling, astonishing, and paradoxical ways of speaking. In this chapter, we are concerned with Chan’s use of paradoxical language. In philosophical parlance, a linguistic paradox comprises the confluence of opposite or incongruent concepts in a way that runs counter to our common sense and ordinary rational thinking. One (...) naturally wonders about Chan masters’ rationales for their use of paradox. There are also concerns about whether the use violates the logical principle of noncontradiction to the effect that nothing can be both P and not-P all over in the same way at the same time. Chan became a viable Chinese Buddhist tradition during the Tang dynasty (618−907) and continued to develop for several centuries. The tradition had produced a huge literature; consequently, our investigation of its use of paradox cannot but be limited and selective. In the second section, I first sketch key ideas of Chan that are pertinent to our investigation and then examine the use of paradox in the sermons associated with certain Tang masters of the southern Chan. In the third section, I analyze the presence of paradoxical language in post-Tang encounter dialogues. The fourth section concludes. (shrink)

The present study investigates Taiwanese college students’ perceptions of plagiarism. Specifically, this study seeks to explore how perceptive students pursuing higher education in Taiwan are in recognizing plagiaristic writing, in what terms they perceive source use in writing as appropriate and inappropriate, and view why plagiarism occurs. The study included 30 high- and 30 low-achieving students selected out of 396 students in English writing classes at a university in Taiwan. Drawing upon evidence from a writing exercise and individual interviews with (...) these 60 Taiwanese college students, the present study identified a variety of reasons why students may plagiarize. Most of the students participating in the study had some basic understanding of plagiarism. They had some familiarity with the Western notion of plagiarism, but based on the writing exercise, more often than not they were not able to recognize plagiarism when it actually occurred. Students’ understanding was generally, but not entirely, consistent with their source use behavior. More than half of the students considered that plagiarism is a cultural issue. However, there are also other factors that may lead to plagiarism. Finally, recommendations in terms of writing pedagogy are made. (shrink)

The mere presence of irrelevant external stimuli results in interference with the fidelity of details retrieved from long-term memory (LTM). Recent studies suggest that distractibility during LTM retrieval occurs when the focus of resource-limited, top-down mechanisms that guide the selection of relevant mnemonic details is disrupted by representations of external distractors. We review findings from four studies that reveal distractibility during episodic retrieval. The approach cued participants to recall previously studied visual details when their eyes were closed, or were open (...) and irrelevant visual information was present. The results showed a negative impact of the distractors on the fidelity of details retrieved from LTM. An fMRI experiment using the same paradigm replicated the behavioral results and found that diminished episodic memory was associated with the disruption of functional connectivity in whole-brain networks. Specifically, network connectivity supported recollection of details based on visual imagery when eyes were closed, but connectivity declined in the presence of visual distractors. Another experiment using auditory distractors found equivalent effects for auditory and visual distraction during cued recall, suggesting that the negative impact of distractibility is a domain-general phenomenon in LTM. Comparisons between older and younger adults revealed an aging-related increase in the negative impact of distractibility on retrieval of LTM. Finally, a new study that compared categorization abilities between younger and older adults suggests a cause underlying age-related decline of visual details in LTM. The sum of our findings suggests that cognitive control resources, although limited, have the capability to resolve interference from distractors during tasks of moderate effort, but these resources are overwhelmed when additional processes associated with episodic retrieval, or categorization of complex prototypes, are required. (shrink)

Using firm-level data from the U.S. manufacturing industry, this paper examines the relationship among inventory leanness, structural strategies for supply chains, and the carbon intensities of a firm and its suppliers. We formulate hypotheses on and empirically test whether this internal characteristic and these two structural strategies can influence the intensities of firm-level and supply chain environmental impacts. We examine inventory leanness because it not only reflects a manufacturer’s operational efficiency but also markedly influences manufacturers’ financial performance. We also focus (...) on two closely related structural strategies that can influence the scope and ownership of the supply chain process, resulting in changes in emission allocation and, more importantly, how resources are utilized and shared in a firm. Based on multi-year carbon inventory data from U.S. manufacturing firms, we find that manufacturers with greater inventory leanness and a parsimonious process structure tend to attain lower firm-level and supply chain carbon intensities. (shrink)

In this essay, I argue for the “inclusive” advantage of John Rawls’s The Law of Peoples through a critical engagement with the political development of modern China. I start by introducing some recent developments in contemporary Chinese political theory, showing why it is now theoretically difficult to imagine that China can be incorporated into a liberal international order as a liberal society. In the main body of the essay, I conduct a comparative study of Joseph Chan’s Confucian perfectionism, a Confucian-inspired (...) political theory embedded in Chinese cultural tradition and constructed for modern China, and the Law of Peoples. The purpose is to reveal that there has already existed a school of Chinese political thought that will incorporate China into the Law of Peoples as a decent Confucian-inspired society and that such a society will accept its global responsibility designated by the duty of assistance yet reject a global difference principle in the global original position. I conclude by suggesting how this potential “inclusiveness” of the Law of Peoples may help to remove some of new disturbance to the ideal of a just and stably peaceful world. (shrink)

Name der Zeitschrift: Semiotica Jahrgang: 2017 Heft: 215 Seiten: 325-339.

This research examined how strongly appraisals can differentiate positive emotions and how they differentiate positive emotions. Thirteen positive emotions were examined, namely, amusement, awe, challenge, compassion, contentment, gratitude, hope, interest, joy, pride, relief, romantic love and serenity. Participants from Singapore and the USA recalled an experience of each emotion and thereafter rated their appraisals of the experience. In general, the appraisals accurately classified the positive emotions at rates above chance levels, and the appraisal–emotion relationships conformed to predictions. Also, the appraisals (...) were largely judged by participants as relevant to their positive emotion experiences, and the appraisal–emotion relationships were largely consistent across the two countries. (shrink)

ABSTRACTIn contrast to his contemporaries who take the heart–mind as the ruler of a person, Zhuangzi suggests that one’s action is guided by the spirit. Questions arise as one articulates the function of spirit and its relationship with the heart–mind. In this article, I articulate the relationship between heart–mind and spirit to show three points: first, spirit is a kind of qi 氣 that can be tied or run smoothly, or rather the mechanism triggered by the functioning of smooth qi. (...) This reading brings the skill passages together with the fasting of heart–mind passage. Second, the proceeding of spirit admits no fixed ways and is not confined to any particular organ or faculty, so it avoids the problem of self-assertion mentioned in Qiwulun. Third, the proceeding of spirit implies that one’s practice takes as many particularities of the context as possible into account, so the person has a higher chance to reduce conflict in interacting with things and other people and bring out their p.. (shrink)