The current literature expands the existing knowledge of the antecedents of proactive environmental strategies (PES) in family firms from the perspectives of institutional, market and family involvement logics. However, scholars have not considered the influence of key family decision-makers and their characteristics in this regard. Based on the ability and willingness framework, this study focuses on how founders' religiosity affects family firms' PES. Using data from the 2010 Chinese Private Enterprise Survey conducted by Chinese officials, we found that founders' religiosity (...) drives family firms to implement PES. Altruistic and long-term orientation are the internal mechanisms of this effect. Founders' political status enhances the positive impact of their religiosity on PES, whereas the founders' need for socioemotional wealth protection weakens the relationship between founders' religiosity and family firms' PES. We also found that Eastern and Western founders' religiosity has an asymmetric effect on family firms' PES. This study contributes to the literature on the PES of family firms, the family firm's ability and willingness framework, and family business heterogeneity. (shrink)

This article compares Confucian ethics of Jen and feminist ethics of care. It attempts to show that they share philosophically significant common grounds. Its findings affirm the view that care-orientation in ethics is not a characteristic peculiar to one sex. It also shows that care-orientation is not peculiar to subordinated social groups. Arguing that the oppression of women is not an essential element of Confucian ethics, the author indicates the Confucianism and feminism are compatible.

Academic mothers perform intersected roles. They carry out their profession in workplaces, while they take the “second shift” of motherhood back to their families. The contested expectations in family and career built by the heterosexual matrix cause tension to academic mothers. We qualitatively investigate the interview data of six Chinese women academics on how they perform to negotiate their motherhood and academic work in the context of Chinese higher education, driven by the Butlerian theoretical concept of the heterosexual matrix. The (...) findings suggest that Chinese academic mothers play a zero-sum game between being mothers and being academics, deriving from their ontological responsibilities of motherhood. We conclude that in the masculine academia, these women academics help maintain the heterosexual matrix by satisfying the gender normativity when they negotiate their performances in their family and career; meanwhile, most have developed some strategies to achieve their career advancement. (shrink)

Engineering ethics education is a complex field characterized by dynamic topics and diverse students, which results in significant challenges for engineering ethics educators. The purpose of this paper is to introduce a systematic approach to determine what to teach and how to teach in an ethics curriculum. This is a topic that has not been adequately addressed in the engineering ethics literature. This systematic approach provides a method to: (1) develop a context-specific engineering ethics curriculum using the Delphi technique, a (...) process-driven research method; and (2) identify appropriate delivery strategies and instructional strategies using an instructional design model. This approach considers the context-specific needs of different engineering disciplines in ethics education and leverages the collaboration of engineering professors, practicing engineers, engineering graduate students, ethics scholars, and instructional design experts. The proposed approach is most suitable for a department, a discipline/field or a professional society. The approach helps to enhance learning outcomes and to facilitate ethics education curriculum development as part of the regular engineering curriculum. (shrink)

本书向人们展示“气到底是什么”:气的内涵外延、气的作用、气的运行、卦气、气运、气数、气化、气与天地万物的生成、气与神、气与道、气与理、气与人性等。.

Albeit their variated manifestations, a distinct humanistic spirit that is also characteristic of Chinese philosophy as a whole is found among the thoughts of the masters of Song-Ming Study of Principle. They advocated the pursuit of transcendence through concrete cultivation which generates refined faith, sincerity, courage and an enjoyable state-of-attainment. These contributions played a decisive part in the refinement of Confucian thought regarding theories of transcendence, for developments in the theory of spiritual effort in pursuit of transcendence during this period (...) are unique both with respect to China and abroad. This essay explores this uniqueness, through which we can enrich our understanding of Song-Ming Study of Principle as a tradition, and further appreciate the transcendental dimension from the perspective of social practice. Exemplifications of a quest for self-transcendence, including self-cultivation and the concern for ultimate values are rooted in everyday life and carried out in concrete social practice. (shrink)

本书汇集影响中国形成的三大家文化——儒家、道家、佛家关于性命学的精要语录并加以释译,重点选取各家性命学发展过程中从奠基至繁荣的关键历史时期的重要作品及经典语录。.

Relevance deprivation syndrome refers to feelings of incompetence among retired people caused by them leaving their high status or influential jobs. The question then arises: do people in positions of power, like Danwei leaders in China, have a lower life satisfaction post-retirement compared to other groups? This study investigated the influence of serving as a Danwei leader before retirement on retirees’ life satisfaction, as well as differences in this influence and the channels through which they are affected. Based on the (...) data of 5,873 respondents of the 2018 China Longitudinal Aging Social Survey, ordinary least-squares, ordered logistic regression, and propensity score matching models were used to investigate the influence, differences, and influential mechanisms of serving as a Danwei leader before retirement on retirees’ life satisfaction. We found that Danwei leaders experience a significantly positive impact on their life satisfaction post-retirement. Second, the positive impact of having served in this role on peoples’ post-retirement life satisfaction is related to the resulting higher income, social status, and better living habits. In contrast to the perspective of relevance deprivation syndrome, in China, having been a Danwei leader before retirement has a significantly positive impact on peoples’ life satisfaction post-retirement, with there being a significant difference observed among different types of retired Danwei leaders. (shrink)

How is the meaning of the Dao to be understood? To answer this question, we should not make indiscreet remarks outside of the framework of Laozi’s thought; rather, we should enter the system, helping Laozi to establish a philosophical system on the Dao. Such an establishment is equivalent to that of a logical system of Laozi’s philosophy. We consider the presentation of Laozi’s thought as unverified propositions, and the purpose of this essay is to expound on these propositions and make (...) them philosophy in a strict sense: The Dao that can be talked about is not Dao anymore, and while the Dao seems to have its name, it actually does not. Names are also particular things. The Dao is neither a name nor a thing; instead, the Dao implies nonexistence. Nonexistence means the possibility of the being of all things, and all these things are the manifestation of the Dao, thus nonexistence is also existence. Things are discriminated from the Dao, and because all these things are discriminated from each other, there is de 德 (virtues). Where the discrimination is removed, there is the Dao, and adherence to the discrimination means deviation from the Dao. The diversity of things stirs up desires, and the control and utilization of things are a departure from the Dao. Only desires without self are compatible with nature. Desire discriminates with artificial measurements, and thus leads to knowledge. To acquire knowledge is to learn, and learning develops the capability to differentiate between the self and the other, so only a decline in learning can be conducive to human life. One can achieve something, transform external things and withstand nature only after he learns and acquires knowledge. On the other hand, wuwei 无为 (doing nothing) leads to wuwo 无我 (self-denial), avoiding the invention or differentiation of things. So, life is just the movement of the Dao, in which all things are allowed to take their own courses and nothing is left unaccomplished. (shrink)

Marine ecosystems are in serious troubles globally, largely due to the failures of fishery resources management. To restore and conserve fishery ecosystems, we need new and effective governance systems urgently. This research focuses on fisheries management in ancient China. We found that from 5,000 years ago till early modern era, Chinese ancestors had been constantly enthusiastic about sustainable utilization of fisheries resources and natural balance of fishery development. They developed numerous rigorous policies and regulations to guide people to act on (...) natural laws. Being detailed and scientific, the legal systems had gained gratifying enforcement, due to official efforts and folks’ voluntary participation in resource management. In-depth analyses show that people’s consciousness of ecological conservation was derived from the edification of kinds of ancient eco-ethical wisdom, such as totemism, nature worship, Zhou Yi , Taoism, Buddhism, Confucianism, Mohism, etc. All this Chinese classical wisdom have the same cores: “Nature and Man in One” spirit, frugality and “All things are equal” concept. The findings show that eco-ethical thinking is never inconsistent with social ethic systems, and it’s of great importance to give legal effect to usual ecological moral claims and eco-ethical requirements of the public in protecting the environment. The eco-ethical wisdom is efficient in assisting and urging people to fulfill humans’ obligation for nature. Finally, it’s believed that present world fisheries management will benefit a lot from all these ancient Chinese thoughts and practices. People are expected to make the most of the eco-ethical wisdom, strengthen fishery legislation and fully stimulate their voluntary participation in both marine fishery resources conservation and fishery cyclic economy. (shrink)

The appearance and intensive development of a socialist orientation as a distinctive form of noncapitalist development of formerly oppressed countries and peoples are among the outstanding phenomena of our time and require the most serious theoretical and methodological interpretation. The national-democratic revolutions that have taken place in these countries have removed the bases of imperialist and feudal domination, interrupted the rise of capitalism at its earliest level, and embarked on a noncapitalist path of social progress. A gradual process bringing the (...) orientation toward socialism into convergence with a people's democratic development of society began in the course of radical reorganization of precapitalist or early capitalist structures. (shrink)

This year is the Eightieth anniversary of the May Fourth movement, as well as the last decennial of the May Fourth movement in the twentieth century.

It came as a complete surprise to me that my paper "An Outline of a Theory Concerning the Philosophy of Kant and the Establishment of Subjectivity" [henceforth called "Outline"], written in commemoration of the 200th anniversary of the publication of Kant's Critique of Pure Reason and published in a relatively unknown location, gave rise to so much response. This seems to suggest that our younger generation longs to make a contribution to the fields of philosophy, and that they are searching (...) [for new avenues] to meet the nation's general goal of modernization as well as the challenge to answer the question about what direction the world is heading. However, that paper was just a preliminary sketch of what I had in mind, in order to raise certain questions. Although this paper is also still nothing more than a supplementary outline, I would like it to serve as a call for more exhaustive investigation. (shrink)

If we say that the school of Confucianism—Confucius, Mencius, and Xun Zi—focused on the nurturing and forming of the psychological temperament of man, that it emphasized humanizing the innate nature so that the natural physiological desires and the sensory needs of man—that "which is unavoidable in man's nature and feelings"—are nurtured in a societal way and attain societal functions, and that for this reason the state and results of its appreciation of beauty are often related to pleasing the ear, the (...) eye, the heart, and the mind, and on the whole are controlled by the realm of human relationships and ethics, then it is possible to say that the characteristics of Daoist aesthetics as represented by Zhuang Zi were precisely focused on transcending just this. (shrink)

If we say that on the level of form, works of art correspond to the humanization of sense perception in the human psychology, then on the level of the image, they correspond on the whole to the humanization of desire. As a result, their aesthetic effect is manifested as artistic sedimentation.