本书采用百家之精华、集思想之大成,涵盖了部队建设的各个方面,并按类别独立成篇,集中反映了新时期部队建设的特点和规律,是新时期建设思想方法和工作方法的大观园。.

The purpose of this study was to explore the relationship between parenting styles and career decision-making difficulties in college students, and uncovered the mediating roles of core self-evaluation and career calling. A total of 1,127 undergraduates were recruited to complete the questionnaires about parenting styles, core self-evaluation, career calling, and career decision-making difficulties. The results showed that: Positive and negative parenting styles could positively predict career decision-making difficulties in college students. Core self-evaluation and career calling mediated the relationship between parenting (...) styles and career decision-making difficulties. Sequential dual mediators only found in which positive paternal and maternal parenting styles predict career decision-making difficulties through core self-evaluation and career calling. Further analysis revealed gender difference in the relationship between parenting styles and career decision-making difficulties. The relation between paternal positive parenting style and career decision-making difficulties was significant in male students, but absent in female students; the relation between maternal positive parenting and career decision-making difficulties and the relation between paternal negative parenting and career calling were significant in female students, but absent in male students; and the relation between career calling and career decision-making difficulties was greater in male than in female. The current study expanded and deepened those existing understandings about the relationship between parenting styles and adolescents’ career decisions, so as to further reveal its internal mechanism and provide more reasonable suggestions and targeted guidance for career counseling. (shrink)

Background: The right of children to have their voice heard has been accepted by researchers, and there are increasing numbers of qualitative health studies involving children. The ethical and methodological issues of including children in research have caused worldwide concerns, and many researchers have published articles sharing their own experiences. Objectives: To systematically review and synthesise experts’ opinions and experiences about ethical and methodological issues of including children in research, as well as related solution strategies. Research design: The research design (...) was a systematic review of opinion-based evidence, based on the guidelines by Joanna Briggs Institute. Methods: A search of five computerised databases has been conducted in April 2014 and 2271 articles were found. After screening the titles, abstracts, full texts and appraising the quality, 30 articles were finally included in the review. A meta-aggregative approach was applied in the data analysis and synthesis process. Ethical considerations: Ethical approval is not needed as it is a systematic review of published literature. Results: Six themes were identified, including evaluating potential risks and benefits, gaining access, obtaining informed consent/assent, protecting confidentiality and privacy, building rapport and collecting rich data. The similarities and differences between research involving children and that involving adults were indicated. Conclusion: All potential incentives should be justified when designing the study. Further studies need to research how to evaluate individual capacity of children and how to balance protecting children’s right to participate and their interests in the research. Cultural differences related to researching children in different regions should also be studied. (shrink)

As we all know, the Silk Road, as a famous ancient transportation route, was a trade line cross-Eurasian continent in history. Its name was from the delivery of silk. However, no Chinese ancient documents mentioned the name of “Silk Road”. German F. V. Richthofen (1933-1905) firstly used the term “Silk Road” in his book China, published in 1877. Afterwards, the name of “Silk Road” has been accepted universally and used by the world widely. The Silk Road was an ancient business (...) channel, acrossing the middle of China and countries in Central Asia, gradually forming after Qian Zhang visited Western Regions twice, two thousand and one hundred years ago. The north-west land Silk Road started from Chinese ancient Capital Chang’an (now Xi’an), acrossing Central Asia, and reaching ancient Rome in Europe. It was a bridge for communication of politics, economy, and culture between ancient China and the Western. Before 11 Century, the Sino-Western silk trade mainly depended on the land transportation. During Han Dynasty, it was a competition between the Huns and the Hans for occupy the Silk road. The silk as a kind of material culture was a sort of intermediary for making people to know how to get along together.This article attempts to describe the Sino-Western silk trade conditions before and after the two missions of Qian Zhang to Western Regions (Xiyu), including archaeological evidences, kinds of silk and trade scale, transportation routes, trade participants, and so on. (shrink)

ABSTRACTIn this paper, I will show that classical Chinese artists adopted either Daoist or Chan Buddhist meditation to cultivate their mind to be in accord with the Dao, and that their view of the...

Based on event history analysis, this study examined the survival distribution of the duration of online public opinions related to major health emergencies and its influencing factors. We analyzed the data of such emergencies that took place in China during a period of 10 years. The results of the Kaplan-Meier method and Cox proportional hazards regression analysis showed that the average duration of online public opinions regarding health emergencies is 43 days, and the median is 19 days, which dispels the (...) myth of the “Seven-day Law of Propagation.” Furthermore, the duration of online public opinions can be divided into three stages: the rapid decline stage, the slowdown stage, and the disappearing stage. In addition, the type of event, and the volume of both social media discussion and traditional media coverage all had significant impacts on the duration. Our findings provide practical implications for the carrying out of targeted and stage-based governance of public opinions. (shrink)

This highly original work explores the concept of self-awareness or self-consciousness in Buddhist thought. Its central thesis is that the Buddhist theory of self-cognition originated in a soteriological discussion of omniscience among the Mahasamghikas, and then evolved into a topic of epistemological inquiry among the Yogacarins. To illustrate this central theme, this book explores a large body of primary sources in Chinese, Pali, Sanskrit and Tibetan, most of which are presented to an English readership for the first time. It makes (...) available important resources for the study of the Buddhist philosophy of mind. (shrink)

This paper explores the elusive dialectic between concentration and forgetfulness, consciousness and unconsciousness in spontaneous artistic creation favoured by artists and advocated by critics in Chinese art history, by examining texts on painting and tracing back to ancient Daoist philosophical ideas, in a comparison with Kantian and post-Kantian aesthetics. Although artistic spontaneity in classical Chinese aesthetics seems to share similarities with Kant’s account of spontaneity in the art of genius, the emphasis on unconsciousness is valued by classical Chinese artists and (...) critics inspired by the Daoist idea of ‘Wu Wei’ (acting without conscious intention or effort). As the Qing painter Wang Yuanqi (1642–1715) claimed when admitting his failure to copy the Yuan master Ni Zan (1301–1374), Ni Zan’s success in natural and untrammelled expression lies ‘in between having an intention and not having one’. A similar idea about the dialectic of consciousness and unconsciousness in artistic spontaneity was suggested by Heinrich von Kleist’s On the Marionette Theatre (1880), which demonstrated that while self-consciousness might disturb and hinder the naturalness of artistic expression and thus encourage affectation, it does not mean that there is no role for consciousness. Although the views on unconsciousness in art and the co-play of consciousness and unconscious in artistic creation by Schelling, Schiller, Goethe, and even Nietzsche might get inspirations from Kant’s hidden view of the unconscious, Kant’s emphasis on the harmonious cooperation between imagination and understanding disguises his inexplicit idea of the unconscious. This paper will demonstrate that while in both Classical Chinese and European cultural contexts, artists, critics and philosophers talk about the same elusive relation, the philosophical explanations of the same phenomenon are essentially distinctive. (shrink)

According to the Song critic Guo Ruoxu, the last five laws by Xie He are "open to study," while qiyun 氣韻 "necessarily involves an innate knowledge; it assuredly cannot be secured through cleverness or close application, nor will time aid its attainment. It is an unspoken accord, a spiritual communion; 'something that happens without one's knowing how'".1 For Guo Ruoxu, although the qiyun within a work refers to the quality of a painting and cannot be identical with the qiyun of (...) the artist, the ability to produce a painting replete with qiyun is determined by the painter's innate mental disposition. This idea has been echoed... (shrink)

The youngest generation of students prefers a more active learning style. Sandwich teaching may suit their learning style by alternating between active individual learning and passive collective learning. Sandwich teaching has been rarely applied to the Community Nursing Course for nursing students, and its teaching effects on this course remain unclear. This study applied Sandwich teaching to the Community Nursing Course for Chinese nursing undergraduates and investigated its effects on students' critical thinking, self-learning ability, course experience, and academic performance. This (...) is a quasi-experimental study with 72 Chinese nursing undergraduates. Students receiving traditional teaching were enrolled in the control group, and those who received Sandwich teaching were recruited into the experimental group. Both groups received the 12-week, 90-min Community Nursing Course. Our main outcome variable, including students' critical thinking, self-learning ability, and course experience, was assessed by specific questionnaire. The paired t-tests were applied to compare the differences of the same group in the pre-test and the post-test, and the independent-sample t-tests were used to compare the differences between the two groups. We observed that nursing students' critical thinking ability and self-learning ability were significantly improved after receiving Sandwich teaching. Students' course experience of Sandwich teaching was significantly better than that of traditional teaching. The final exam score in the experimental group was not significantly higher than that in the control group. These results suggest that Sandwich teaching in Community Nursing Course improved Chinese nursing undergraduates' critical thinking, self-learning ability, and course experience, but failed in improving academic performance. (shrink)

Richard Rorty's philosophy has two basic commitments: one to postmodernism and the other to liberalism. However, these commitments generate tension. As a postmodernist, he sharply criticizes the Enlightenment; as a liberal, he forcefully defends it. His postmodernist liberalism actually explains liberalism using irrationalism. /// 罗蒂哲学有两个基本承诺，一个是对后现代主义的承诺，一个是对自由主义 的承诺。但是这两种承诺之间存在着紧张关系: 作为后现代主义者，罗蒂对启蒙提 出了强烈的批评; 作为自由主义者，他又在极力地维护启蒙。罗蒂的后现代自由主 义实质上是以非理性主义来解释自由主义。.

Innovation adoption is the necessary element for the success of any organization around the globe, and this phenomenon needs a foremost solution. The current study examines this area and explores the impact of customers, employees, and social enterprises' traditional behavior on the resistance to innovation in social enterprises in China. The current article also investigates the mediating role of fear for change among customers, employees, and social enterprises' traditional behavior and resistance to innovation in social enterprises in China. This article (...) has followed the primary data gathering methods and adopted the questionnaires for this purpose. The employees and customers of social enterprises are the respondents and ~11,000 population in the study. According to Krejcie & Morgan, the sample size criteria is around 370. Thus, the researchers' have forwarded around 615 surveys and received only 357 after a few weeks. The present research has also applied the SPSS-AMOS to analyze the association among variables and test the hypotheses. The results revealed that the traditional behavior of customers, employees, and social enterprises has a significant and positive linkage with resistance to innovation in social enterprises in China. The findings also exposed that the fear of change also significantly mediates among customers, employees, and social enterprises' traditional behavior and resistance to innovation in social enterprises in China. This study helps the regulators establish policies related to innovation adoption by changing traditional behavior to advance the behavior of customers, employees, and social enterprises. (shrink)

Parmenides expelled nonbeing from the realm of knowledge and forbade us to think or talk about it. But still there has been a long tradition of nay-sayings throughout the history of Western and Eastern philosophy. Are those philosophers talking about the same nonbeing or nothing? If not, how do their concepts of nothing differ from each other? Could there be different types of nothing? Surveying the traditional classifications of nothing or nonbeing in the East and West have led me to (...) develop a typology of nothing that consists of three main types: 1) privative nothing, commonly known as absence; 2) negative nothing, the altogether not or absolute nothing; and finally 3) original nothing, the nothing that is equivalent to being. I will test my threefold typology of nothing by comparing the similarities and differences between the conceptions of nothing in Heidegger, Daoism and Buddhism. With this study, I hope that I will clarify some confusion in the understanding of nothing in Heidegger, Daoism and Buddhism, and shed light on the central philosophical issue of “what there is not”. (shrink)

‘Spirit consonance engendering a sense of life’ (Qi Yun Sheng Dong) as the first law of Chinese painting, originally proposed by Xie He (active 500–535?) in his six laws of painting, has been commonly echoed by numerous later Chinese artists up to this day. Tracing back the meaning of each character of ‘Qi Yun Sheng Dong’ from Pre-Qin up to the Six Dynasties, along with a comparative analysis on the renderings of ‘Qi Yun Sheng Dong’ by experts in Western academia, (...) I establish ‘spirit consonance’ as the rendering of ‘Qi Yun’. By examining texts on painting by significant critics in Chinese art history, and by referring to specific works by painters from the Six Dynasties up to the Yuan Dynasty, I present the merits and demerits of the different interpretations by Western experts, and explore the essence of ‘Qi Yun’. Once the painter successfully captures ‘spirit consonance’ as the essential character or ‘internal reality’ of the object, and transmits it into the work, ‘Qi Yun’ further implies the expressive quality of the work beyond formal representation. Additionally, the fusion of expressive and representative functions also leaves space for further explaining the aesthetic interaction among artist, object, work, and audience. From the Six Dynasties onwards, Chinese painters have practised the expressive pursuit beyond epresentation on the basis of the unification of ‘Qi Yun’ (spirit consonance) and formal representation, although spirit consonance was valued more highly than formal likeness. (shrink)

The problem of empty terms is one of the focal issues in analytic philosophy. Russell’s theory of descriptions, a proposal attempting to solve this problem, attracted much attention and is considered a hallmark of the analytic tradition. Scholars of Indian and Buddhist philosophy, e.g., McDermott, Matilal, Shaw and Perszyk, have studied discussions of empty terms in Indian and Buddhist philosophy. But most of these studies rely heavily on the Nyāya or Navya-Nyāya sources, in which Buddhists are portrayed as opponents to (...) be defeated, and thus do not truly reflect Buddhist views on this issue. The present paper will explore how Dignāga, the founder of Buddhist logic, deals with the issue of empty subject terms. His approach is subtle and complicated. On the one hand, he proposes a method of paraphrase that resembles Russell’s theory of descriptions. On the other, by relying on his philosophy of language—the apoha theory, he tends to fall into a panfictionalism. Through the efforts of his follower Dharmakīrti, the latter approach would become more acceptable among Indian and Tibetan Buddhists. Dignāga’s Chinese commentators, who were free from the influence of Dharmakīrti, dealt with the empty term issue in three ways: (1) by adhering to Dignāga’s method of paraphrase; (2) by allowing exceptions for non-implicative negation; and (3) by indicating the propositional attitude of a given proposition. Among these, the third proved most popular. (shrink)

Objectives: Athlete burnout is a crucial concern affecting the development and athletic performance of young weightlifters. To reduce or relieve the prevalence of athlete burnout, this study examined the relationship across social support, sports motivation, mental toughness, and athlete burnout in weightlifters.Methods: A total of 315 weightlifters aged 17–28 years old from Sichuan, Chongqing, and Shanxi in China participated in this survey. The Perceived Available Support in Sport Questionnaire, Sports Motivation Questionnaire, Sports Mental Toughness Questionnaire, and Athlete Burnout Questionnaire were (...) used in this study. SPSS Statistics 19.0, AMOS 21.0, and PROCESS 3.0 macro were used to analyze the collected data.Results: The results indicated that weightlifters’ social support could negatively significantly affect athlete burnout [beta = −0.398; 95% confidence interval : −0.3699, −0.2184; P < 0.05) via mental toughness and sports motivation. The mediation analysis revealed that they had partial mediating effect, including three paths: First, social support had a direct effect on athlete burnout ; second, sport mental toughness had a mediating effect on athlete burnout ; and finally, sports motivation had a mediating effect on athlete burnout.Conclusion: The findings revealed that social support could inhibit or prevent athlete burnout via mental toughness and sports motivation; thus, to decrease or relieve the prevalence of burnout in weightlifters, it is an important solution to enhance their social support. (shrink)

This paper calls for a paradigm shift in studying academic dependency, towards the paradigm of brokered dependency. Using Chinese academia as an example, I demonstrate how the neocolonial condition of academic dependency is always mediated through blockage-brokerage mechanisms. The two most salient blockage-brokerage mechanisms of dependency in the Chinese context are linguistic barrier and authoritarian malepistemization, and the effects of the latter consist of three layers: institutional, informational and incorporational. On top of their domestic impacts, those mechanisms jointly exacerbate spectacularized (...) postcoloniality in anglophone-hegemonic global academic publishing. The paradigm of brokered dependency not only represents a more nuanced approach to the study of academic dependency, but also underscores the fact that the dismantling of the neocolonial condition cannot be conceived and pursued in isolation from comprehending and confronting the authoritarian condition, especially when the latter pertains under the disguise of anticolonialism. (shrink)

Although more and more researches have shown that edge-based information is more important than surface-based information in object recognition, it remains unclear whether edge-based features play a more crucial role than surface-based features in category learning. To address this issue, a modified prototype distortion task was adopted in the present study, in which each category was defined by a rule or similarity about either the edge-based features (i.e., contours or shapes) or the corresponding surface-based features (i.e., color and textures). The (...) results of Experiments 1 and 2 showed that when the category was defined by a rule, the performance was significantly better in the edge-based condition than in the surface-based condition in the testing phase, and increasing defined dimensions enhanced rather than reduced performance in the edge-based condition but not in the surface-based condition. The results of Experiment 3 showed that when each category was defined by similarity, there was also a larger learning effect when the category was defined by edge-based dimensions than by surface-based dimensions in the testing phase. The current study is the first to provide convergent evidence that the edge-based information matters more than surface-based information in incidental category learning. (shrink)

In this paper, I suggest that the notion of qiyun (qi: spirit; yun: consonance) in the context of landscape painting involves a moral dimension. The Confucian doctrine of sincerity involved in bringing the landscapist’s or audience’s mind in accord with the Dao underpins the moral dimension of spiritual communion between artist, object, audience, and work. By projecting Kant’s and Schiller’s conceptions of aesthetic autonomy and the moral relevance of art onto the qiyun-focused context, we see that the reflection on parallels (...) and differences between the two cultural traditions helps to better understand the moral dimension of qiyun aesthetics. (shrink)

Since the publication of his book on Zhongyong, Tu Weiming has worked for more than 30 years on an anthropocosmic reconstruction of the Confucian universe, in which self-transformation is defined both as the starting point and as the necessary vehicle for one’s spiritual journey. This article is primarily intended to examine Tu’s attempts to reconstruct Confucian spirituality but further to take a step forward to argue that in the spiritual world as construed by Confucius and Mencius, the experiential functions as (...) transcendental by which the self initiates and empowers the transformative process. Through exploring the spiritual significance of Confucian experiences, this essay will conclude that although “transcendental experience” is only one of many dimensions in other religious or intellectual traditions, it is the most important path for Confucians by which the self is enabled to become fully integrated with ultimate reality. (shrink)

TikTok has one of the most advanced algorithm systems and is the most addictive as compared to other social media platforms. While research on social media addiction is abundant, we know much less about how the TikTok information system environment affects users’ internal states of enjoyment, concentration, and time distortion, which in turn influences their addiction behavior. To fill this gap, this study collects responses from 659 adolescents in China aged between 10 and 19 years old, and the data is (...) then analyzed using Partial Least Square. We find that the system quality has a stronger influence than information quality in determining adolescents’ experience with TikTok and that the flow experience has significant direct and indirect effects on TikTok addiction behavior. Notably, this study finds that TikTok addiction is determined by users’ mental concentration on the medium and its content. Several theoretical insights from the stimulus–organism–response model and the flow theory are used to explain the findings. (shrink)

In this paper, I suggest that the notion of qiyun (spirit consonance) in the context of landscape painting involves a moral dimension. The Confucian doctrine of sincerity involved in bringing the landscapist’s or audience’s mind in accord with the Dao underpins the moral dimension of spiritual communion between artist, object, audience and work. By projecting Kant’s, and Schiller’s somewhat modified Kantian philosophy of aesthetic autonomy and the moral relevance of art into the qiyun-focused context, we shall see that reflection on (...) parallels and differences between the two cultural traditions helps to better understand the moral dimension of qiyun aesthetics. (shrink)

In the first part of this paper, we consider several natural axioms in urelement set theory, including the Collection Principle, the Reflection Principle, the Dependent Choice scheme and its generalizations, as well as other axioms specifically concerning urelements. We prove that these axioms form a hierarchy over $\text {ZFCU}_{\text {R}}$ (ZFC with urelements formulated with Replacement) in terms of direct implication. The second part of the paper studies forcing over countable transitive models of $\text {ZFU}_{\text {R}}$. We propose a new (...) definition of ${\mathbb P}$ -names to address an issue with the existing approach. We then prove the fundamental theorem of forcing with urelements regarding axiom preservation. Moreover, we show that forcing can destroy and recover certain axioms within the previously established hierarchy. Finally, we demonstrate how ground model definability may fail when the ground model contains a proper class of urelements. (shrink)

This article examines the puzzling phenomenon that many Chinese liberal intellectuals fervently idolize Donald Trump and embrace the alt-right ideologies he epitomizes. Rejecting ‘pure tactic’ and ‘neoliberal affinity’ explanations, it argues that the Trumpian metamorphosis of Chinese liberal intellectuals is precipitated by their ‘beacon complex’, which has ‘political’ and ‘civilizational’ components. Political beaconism grows from the traumatizing lived experience of Maoist totalitarianism, sanitizes the West and particularly the United States as politically near-perfect, and gives rise to both a neoliberal affinity (...) and a latent hostility toward baizuo. Civilizational beaconism, sharing with its nationalistic counterpart -- civilizational vindicativism -- the heritages of scientific racism and social Darwinism imported in late-Qing, renders the Chinese liberal intelligentsia receptive to anti-immigrant and Islamophobic paranoia, exacerbates its anti-baizuo sentiments, and catalyzes its Trumpian convergence with Chinese non-liberals. (shrink)

_Since arguably Bodhisattva Practice (bodhisattva-carya) is the foundation of Mahayana Buddhist ethics, it is significantly important for Bodhisattva compassion to be compatible with other Buddhist doctrines, specifically with the doctrine of 'no-self ' (anatta). There are two thoughts on the relation between compassion and 'no-self ': they are compatible or incompatibility. Most Buddhist authors accept the former view. However, the principal problem with the two views is that their arguments have not been singled out. So the acceptance or denial of (...) the compatibility may not be well grounded. This paper is to identify and evaluate the arguments for and against the agreeability, and to defend the compatible view_. (shrink)

Using a combination of co-citation and co-word analysis, this paper reviewed the intellectual structure of the sales ethics research domain and its development over time. This multi-method bibliometric analysis included 183 sales ethics articles published between 1990 and 2020. Using co-citation analysis, we identified intellectual clusters within the research domain and explored the evolution of these clusters across three decades. We further leveraged co-word analysis to identify core themes (keywords) and delineated the field’s changing landscape. The evolutionary trends and keyword (...) network disconnections (i.e., structural holes) suggest promising areas for future research. In particular, our analyses identified potentially fruitful opportunities related to topics such as compensation, relationship marketing outcomes, salesperson job attitudes and well-being, training, sales force control, and sales technology. (shrink)

BackgroundThere are limited sensitive evaluation methods to distinguish people’s symptoms of peripheral fatigue and central fatigue simultaneously. The purpose of this study is to identify and evaluate them after acute exercise with a simple and practical scale.MethodsThe initial scale was built through a literature review, experts and athlete population survey, and a small sample pre-survey. Randomly selected 1,506 students were evaluated with the initial scale after exercise. Subjective fatigue self-assessments were completed at the same time.ResultsThe Acute Exercise-Induced Fatigue Scale was (...) determined after performing a factor analysis. In the exploratory factor analysis, the cumulative variance contribution rate was 65.464%. The factor loadings of the total 8 questions were 0.661–0.816. In the confirmatory factor analysis, χ2/df = 2.529, GFI = 0.985, AGFI = 0.967, NFI = 0.982, IFI = 0.989, CFI = 0.989, and RMSEA = 0.048. The Cronbach’s alpha coefficient for the scale was 0.872, and it was 0.833 for peripheral fatigue and 0.818 for central fatigue. The intra-class correlation coefficient for the scale was 0.536, and the intra-class correlation coefficients for peripheral fatigue and central fatigue were 0.421 and 0.548, respectively. The correlation coefficient between the total score of the AEIFS and the SFSA score was 0.592.ConclusionOur results demonstrate that the AEIFS can distinguish peripheral fatigue and central fatigue and can also reflect their correlation. This scale can be a useful evaluation tool not only for measuring fatigue after acute exercise but also for guiding reasonable exercise, choosing objective testing indicators, and preventing sports injuries resulting from acute exercise-induced fatigue. (shrink)

This book discusses qiyun aesthetics in Chinese painting formulated by leading sixth to fourteenth-century intellectual elite. In light of Kant’s account of artistic genius, it considers the role of the mind in creating a painting replete with qiyun, thereby both demystifying qiyun aesthetics and illuminating some limitations in Kant’s aesthetics.

This paper uses panel OLS, IV, and system GMM methods to empirically study the effects of manufacturing and producer service corporate co-agglomeration on green economy efficiency in China. Chinese panel data from 2000 to 2019 are collected to assess the GEE and co-agglomeration degrees. The regression results show that there is an “inverted U-shaped” relationship between co-agglomeration and GEE. However, regional heterogeneity is found in the effects of corporate co-agglomeration on GEE. The mediating analysis indicates that corporate co-agglomeration could increase (...) GEE through business entrepreneurship and innovation entrepreneurship. Variables such as transportation infrastructure, human capital, foreign direct investment, and environmental regulations are also found to have an elevating effect on GEE, whereas local fiscal expenditure on environmental protection has little effect. The findings in this paper indicate that entrepreneurship plays an important role in the process of co-agglomeration impacting GEE which differs in different regions and thus provide references for corporate and regional sustainable development. (shrink)

This study explored the relationship among the emotional labor, psychological capital, and mental health of preschool teachers. A questionnaire survey was conducted on 411 preschool teachers in China. The results revealed the following: One emotional labor strategy had a significant negative effect on mental health, whereas two emotional labor strategies had significant positive effects. The psychological capital of preschool teachers had a complete mediation on the relationship between expression of naturally felt emotions and mental health and between the deep acting (...) and mental health. (shrink)

Abstract Universality, rather than partiality, is the characteristic of Confucian jen. This article puts forward three arguments to clarify confusion of interpretation: (1) that jen, rather than shu, is the main thread running through the whole system of Confucianism, and that by its two procedures of chung and shu, it presents itself as an integration of one's self with others; (2) that jen, as love, does not signify a natural preference, but an ethical refinement of an ordinary feeling of fondness, (...) that it derives from such a feeling but goes beyond it, and that it functions as a universal commitment which begins with family affection but is not limited to it; (3) that jen, as universal love, is deontological in motive, not only in contrast to a mutuality of love but also in opposition to a utilitarianism of love. (shrink)

This article aims to summarize the current ethical issues in the field of clinical and counseling psychology and the process of developing professional ethical standards in China. First, through a review of the history of counseling and psychotherapy in China, general background information is provided. Important ethical issues are then discussed based on the results from several empirical studies. Finally, the process of developing the new edition of the Chinese Psychological Society Code of Ethics for Clinical and Counseling Psychology, the (...) main contents as well as the considerations taken into account in the development of this code are presented. (shrink)

In his article "Marxism and Revisionism," Lenin pointed out that Marxist theory "had to fight at every step in its journey of life." The history of the development of Marxism is one of the struggle against streams of various socialist ideas. Marxism developed in the struggle. In the 1840s Germany was on the eve of a bourgeois democratic revolution. In order to mobilize the proletariat and the broad masses of the people to participate in the impending democratic revolution, the bourgeoisie (...) had first of all to bring the theory of revolution into the workers' movement, combine the theory of revolution with the workers' movement, and found a proletarian revolutionary party on the basis of this combination. However, at that time, not only in France and Britain but also in Germany there were various socialist schools and ideas and "genuine socialism" was one of the influential socialist schools. Up to 1864 the "genuine socialists" vigorously disseminated their philistine viewpoint in the Union of Justice Advocates and hindered the founding of a proletarian revolutionary party. In order to arm the proletariat with the theory of revolution, win over the Union of Justice Advocates to their side, and turn the union into a real proletarian revolutionary party which would be armed with scientific socialism, Marx and Engels put up a firm struggle against various socialist schools which were hostile to scientific socialism, particularly against "genuine socialism," which had great influence in the Union of Justice Advocates, and theoretically smashed the "genuine socialist" school. In this struggle, Marx and Engels exposed the real class nature of the philistine theory, thoroughly refuted its erroneous viewpoints, particularly the "genuine socialist" flapdoodle about "love," smashed this school, and eliminated this school's evil effects on the workers' movement. Today it is still highly pertinent for us to study the writings and letters of Marx and Engels during the struggle. (shrink)

This study deals with the tensions between old and new Yogācāra, as seen in the Huayan sources, which, in turn, reflect discontinuity between Indian Yogācāra and its reception in China. Its particular focus is on the concept of karmic appearance , as developed in the Awakening of Faith and further elaborated on by many Huayanmasters. This concept illustrates the sudden arising of deluded thoughts and provides us with a paradigm for the approach to the problem of delusion, a problem that (...) is deeply rooted in Tathāgatagarbha Thought and addresses the origin of deluded thoughts against the backdrop of the pure mind. This Huayan solution resembles the concept of free will, as developed in mainstream Christian theology after Augustine attempted to solve the problem of evil, and the concept of playfulness found in Indian Vedānta theology to explain the creation of the illusory world. (shrink)

This article is intended to investigate how the concept of the Way (dao) is applied in the Analects of Confucius both as a universal norm and as a practical application in association with other concepts, virtue (de) on the one hand, and ability or skill (neng) or method (fang) on the other. Through a synthetic reconstruction of these concepts, it will come to the conclusion that the Way, virtue, and practical skills are the three central and mutually interpreted themes in (...) the ethical discourse as presented in the Analects. (shrink)

In “Confucianism and Same-Sex Marriage,” published recently in Politics and Religion, Professor Tongdong Bai argues for a “moderate Confucian position on same-sex marriage,” one that supports its legalization and yet endeavors “to use public opinion and social and political policies to encourage heterosexual marriages, and to prevent same-sex marriages from becoming the majority form of marriages” (Bai 2021:146). Against the backdrop of downright homophobia prevalent among vocal Confucians in mainland China today, Bai claims that his pro-legalization rendition “show[s] a different (...) version of Confucianism that challenges the received perception of Confucianism that it is deeply conservative, a perception that often lies at the core of the rejection of its contemporary relevance, especially by the so-called ‘liberals’ in China and elsewhere” (Bai 2021:133). Furthermore, Bai claims that his moderate Confucianism is normatively preferrable to “the typical liberal or individualist position” of a marriage equality supporter, because the specter of polygamy – the conservative trope of invoking polygamy as a reductio ad absurdum against same-sex marriage – imposes “a serious challenge” to liberals but not to moderate Confucians (Bai 2021:146, 153). -/- Both of Bai’s claims falter upon scrutiny, however. Granted, it is applaudable that Bai tries to dissuade his more conservative Confucian colleagues from opposing the legalization of same-sex marriage. But as Section 1 of this Response will show, the alternative rendition of Confucianism he presents, along with the way he presents it, is premised on a highly contested conception of what shared Confucian values are; does injustice to Confucians who embrace marriage equality more unreservedly (i.e., without caveats à la Bai); fails to produce new arguments that “enrich the theoretical basis for same-sex marriage” (Bai 2021:133); and, ironically, reinforces – rather than “challenges” – the “received perception” of Confucianism as deeply conservative. Meanwhile, Section 2 will show that Bai’s comparison between liberalism and moderate Confucianism relies both upon an apparent unfamiliarity with the extensive and nuanced liberal discussions on polygamy, and upon fallacious methods of assessing comparative normative valence. -/- Finally, Section 3 will offer some concluding thoughts from the perspective of decolonial theory, examining the dynamic of spectacularized postcoloniality that propels the production and consumption of dubious theoretical projects like Bai’s. As it turns out, this case serves not only as a cautionary tale of how not to conduct comparative normative theorizing, but also as a cautionary tale of how not to let the spectacle of postcoloniality derail the pursuit of academic decolonization. (shrink)

The present paper discusses some concepts and materials that may be linked to Īśvarasena’s theory of non-cognition. These include the concept of feiliang 非量 as found in the writings of Dharmapāla, Asvabhāva, Jinaputra and their Chinese counterparts, and apramāṇatā (or apramāṇatva), as found in the works of Dharmakīrti and his commentators. I shall demonstrate that the two concepts in many ways mirror the theory of three pramāṇas, proposed by Īśvarasena. As most of these materials are from the sixth to eighth (...) century, they are extremely helpful for clarifying the early development of the theory of non-cognition and filling gaps in our understanding of the early development of this theory. (shrink)