The COVID-19 pandemic affects all population segments and is especially detrimental to university students because social interaction is critical for a rewarding campus life and valuable learning experiences. In particular, with the suspension of in-person activities and the adoption of virtual teaching modalities, university students face drastic changes in their physical activities, academic careers, and mental health. Our study applies a machine learning approach to explore the gender differences among U.S. university students in response to the global pandemic. Leveraging a (...) proprietary survey dataset collected from 322 U.S. university students, we employ association rule mining techniques to identify and compare psychological, cognitive, and behavioral patterns among male and female participants. To formulate our task under the conventional ARM framework, we model each unique question-answer pair of the survey questionnaire as a market basket item. Consequently, each participant's survey report is analogous to a customer's transaction on a collection of items. Our findings suggest that significant differences exist between the two gender groups in psychological distress and coping strategies. In addition, the two groups exhibit minor differences in cognitive patterns and consistent preventive behaviors. The identified gender differences could help professional institutions to facilitate customized advising or counseling for males and females in periods of unprecedented challenges. (shrink)

Previous studies offer conflicting evidence on whether face consciousness, which is a Confucian cultural value, promotes (or inhibits) the ethical aspects of fashion consumption. Building on the theory of regulatory focus and Confucian virtue ethics, we reconcile this discrepancy by conceptualising face consciousness as two distinct face regulatory foci in Confucian culture, namely, gaining mianzi and avoiding losing lian. We argue that in Confucian society, the ethics of fashion consumption are delineated by the Confucian virtues of rén, yì and lǐ. (...) However, the two face regulatory foci have a dual moderating effect on individuals’ manifestation of these virtues. On the one hand, individuals who seek to gain mianzi desire a consistent social self-image; therefore, they will proactively follow Confucian virtues to adopt ethical fashion. In contrast, individuals who primarily seek to avoid losing lian are less interested in ethical fashion. On the other hand, when the unethical consumption of fashion goods is a group norm, the mianzi-oriented group members would behave less ethically and prefer a non-ethical fashion option, but the members who intend to avoid losing lian would be more likely to support ethical fashion. Our findings reveal how traditional Confucian virtues are linked to the ethics of fashion consumption. We discuss the implications of our findings for ethical fashion production, marketing and consumption practice in a Confucian society. (shrink)

Previous studies offer conflicting evidence on whether face consciousness, which is a Confucian cultural value, promotes (or inhibits) the ethical aspects of fashion consumption. Building on the theory of regulatory focus and Confucian virtue ethics, we reconcile this discrepancy by conceptualising face consciousness as two distinct face regulatory foci in Confucian culture, namely, gaining _mianzi_ and avoiding losing _lian_. We argue that in Confucian society, the ethics of fashion consumption are delineated by the Confucian virtues of _rén_, _yì_ and _lǐ_. (...) However, the two face regulatory foci have a dual moderating effect on individuals’ manifestation of these virtues. On the one hand, individuals who seek to gain _mianzi_ desire a consistent social self-image; therefore, they will proactively follow Confucian virtues to adopt ethical fashion. In contrast, individuals who primarily seek to avoid losing _lian_ are less interested in ethical fashion. On the other hand, when the unethical consumption of fashion goods is a group norm, the _mianzi_-oriented group members would behave less ethically and prefer a non-ethical fashion option, but the members who intend to avoid losing _lian_ would be more likely to support ethical fashion. Our findings reveal how traditional Confucian virtues are linked to the ethics of fashion consumption. We discuss the implications of our findings for ethical fashion production, marketing and consumption practice in a Confucian society. (shrink)

本书从现代美育理论研究入手、评论著名美学人物、提出把“完美功利主义”作为中国美学现代传统的想法、并对这种现代传统进行阐述。.

本书从宪法领域切入探讨了法的渊源这一法学基本范畴.全书分为五章,内容包括:中国学界的讨论现状;法源理论的三个层面;法的渊源的性质;法的渊源的类型;宪法渊源的含义,"出场"与类型分析.

哲學作家朱家安、哲學研究者邱振訓、哲學系副教授許漢愛智推薦！ 英國劍橋大學著名哲學教授賽門‧布雷克本 教你這樣探索人生的20個大問題！ 他在一連串彼此相關的問題與論證中推敲、從前人的思路中借鏡 縱橫解析偉大思想家們思考的來龍去脈 主題深刻，內容精闢，是了解自己、了解世界的經典之作 「你幹嘛要想這些奇怪的問題呢？」 「它們看起來根本就沒有答案啊！」 當代知名哲學家賽門‧布雷克本教授在《這一切究竟是為什麼：20個哲學大哉問》這本書裡，幫助你迅速釐清每個主題的「哲學戰況」： 目前最重要的問題是什麼？ 有哪些當紅的立場？ 主要是誰跟誰對上？ 各自有哪些難解的任務？ 不但可以讓你少走冤枉路， 也可以誘引你跟隨、批判，並發展自己的獨到見解。 作者賽門‧布雷克本所列舉的20個題目，是無論男女老幼都會經常感到困惑的問題。就算不依靠反省能力，這些問題似乎也會自然迸生出來，而我們都想找到這些問題的解答。 《這一切究竟是為什麼》一書所羅列的20個問題沒有按一定順序編排，只有最後一個問題例外，因為那是我們所有人最終都會面臨的問題。每個問題的相關討論都是各自獨立的，所以讀者可以挑自己感興趣的主題來看。不過， 有時候不同的問題討論難免會涉及彼此，因此讀者可能會需要前後對照。 所有題目都沒有「標準」答案，但是大家都能從作者的思路、思考的角度來省思我們實際上如何思考、如何感受，以及我們應該如何思考與感受。 ※ 愛智推薦 或許你會忽然覺得「我幹嘛想這些奇怪的問題？」於是轉頭就走不再回來；或許你會覺得這些問題有點有趣，甚至找到志同道合的人一起討論。不管你是哪種人，這本書都能提供一些有趣的幫助。 ──哲學作家 朱家安 哲學思考實在不是為了什麼額外好處才要進行的活動，就像是「美」、「健康」、「正義」一樣，本身就是具有獨立內在價值的事。亞里斯多德說哲學起源於驚嘆，想來約是此意。 ──哲學研究者 邱振訓 這本書並不容易閱讀，讀者多少會感覺到布雷克本的思考或行文脈絡不容易完全掌握，有時引述討論某個哲學家或科學家或文學家的說法，有時是對流行意見的觀察，有時是他自己的看法，這些不同說法交雜在他的思考與討論中 ……哲學問題是反思性的，讀者需要夠努力去思考才能掌握或品味其中的趣味。 ──國立中正大學哲學系副教授 許漢.

本书将意境范畴作为现代艺术批评理论中一个带根本性的,用来衡量艺术之为艺术的“元审判判断”来对待,提出“意境”范畴利用了古典哲学与诗学的积淀,体现了比其他相关范畴更强大概括性和批评能力,从而成为传统艺术 批评理论向现代转型时的必然选择.

本书对早期中国经典中的身体观,作了思想与修行相交融的通盘观照;并在两希传统和印度传统身体观的考察基础上,展开跨文化比较与对话。.

儀式是理解人類文化的一把鑰匙。作為人類基本經驗形態的展演，儀式涉及人類文化的諸多方面，是闡釋特定文化經驗、觀察文化意蘊、理解不同文化體系的表達模式的切入點。本書秉承審美人類學的理念，把儀式作為人類的基 本文化形式和審美文化機制，在全面理解儀式理論觀念和相關概念的基礎上，闡釋了儀式與審美制度、審美認同和審美交流的關系，為讀者理解審美人類學提供了重要參考。 張良叢，哈爾濱師范大學文學院副教授，馬列文論研究會理事，主要從事審美人類學和西方文學理論研究。.

Wei Jin xuan xue jia de xuan lun, ru jin zhi zai zhi ben wen ju jian. Dan bing bu jing mo, na xie xuan lun zong shi dui du zhe zhan xian qi zi ji. Wei Jin zhi shi, xuan xiao rao rang, xuan si zhe huo sa tuo fang da, huo yi yu shen yin, ru he zai xian shi jian yi wei, shun ni shi Wei Jin xuan yin zhong zui shen ke de di yun. (...) Zuo zhe Lu Guizhen pan wang tou guo xiang Wei Jin xuan lun zhe de kou wen, zhi chu yi ge fang xiang,er zai ci yi fang xiang de guan zhu xia, neng gou cheng xian yi ge yu xuan lun rong he de xin shi yu, bing jie ci dui yu mou xie zhong yao de ke ti jin xing sheng si, shi quan shi de jie guo ju you yi ding cheng du de yi yi. Ben shu zhong ji lu de liu pian lun wen, ji shi zhe xie nian zuo zhe bu duan xiang Wei Jin zhe ren ti wen zhi hou suo huo zhi de da an.--. (shrink)

Ben shu yi "zhou xin shi dai" Zhongguo wen hua ren wen xing te zheng xing cheng ji qi dui Zhongguo zhe xue te zhi de su zao wei qie ru dian, zai xi tong shu li ru xue xin xing lun de ji ben zhu ti he li shi fa zhan, jie shi qi te zheng de ji chu shang, cong dao de yu sheng ming, dao de shi jian deng fang mian dui tang jun yi dao de xing (...) shang xue jin xing le shen ru de yan jiu. (shrink)

Given the current popularization of computer programming and the trends of informatization and digitization, colleges have actively responded by making programming lessons compulsory for students of all disciplines. However, students from different ethnic groups often have different learning responses to such lessons due to their respective cultural backgrounds, the environment in which they grew up, and their consideration for future employment. In this study, an AI-assisted programming module was developed and used to compare the differences between multi-ethnic college students in (...) terms of their theoretical and actual learning expectancy, motivation, and effectiveness. The module conducted analysis through the deep learning network and examined the relevant processes that the students underwent during programming lessons, as well as the types of errors they had committed. Their learning motivation for and actual learning performance in programming were then examined based on the cognitive learning theory. The results of the experiment, which involved 96 multi-ethnic college students, indicated that the two groups had dissimilar theoretical performance in terms of their expectancy and motivation for learning programming. The indigenous students’ main concern was whether programming would affect their families or tribes, and this concern affected and was reflected in their learning outcomes. In contrast, the learning motivation and goals of Han Chinese students were driven by the cognition of the value of programming to themselves. The research findings can contribute toward the cognition and understanding of multi-ethnic students when learning computer programming and development of the appropriate teaching methods, and serve as a reference for subsequent research on integrating multiculturalism into computer programming lessons. (shrink)

This article points out, descriptive moral psychology of human behavior patterns in the handling, in fact, from the outset exceed the boundaries of philosophy, and Cole tried to resort to ethics Fort formalism in order to avoid this problem in practice, can not be established. • Henry Rachael is further motivation for ethical behavior and the psychological concept of Cole Castle together. Although this is certainly an important contribution to the Fort Cole, but Cole Fort critical reflection on the lack (...) of methodology adopted only; secondly that the ideology behind their psychological factors; finally made ​​sense to remedy in the treatment program: to give up on life and psychological describe their condition or results of work. Authors propose a new proposal of psychology, first identified the relationship between psychologists and their research object, this object is, as the subject of people; secondly, from the possibility of speech. Description, either by himself or a third person described in the description, will be replaced by speech interaction. Authors proposed the concept of an interactive framework of doctrine, in which Cole and Rachael • Fort Henry's theory of language games can get a different position. This article attempts to demonstrate that the descriptive psychology, in its treatment of ethical problems, seems to have transgressed the boundary line against philosophy. This problematic situation cannot be circumvented by resorting to an ethical formalism-as L. Kohlberg does in his research program. Rachael M. Henry pushes one step forward to tie the psychodynamic aspect of moral behavior with Kohlberg's concept. The present author, all in affirming the important contribution of Kohlberg to psychology, indicates the insufficiency of a mere reflection of methods in Kohlberg's works. Then he dissects the ideologemes behind Kohlberg's psychology. At last he suggests a therapeutic proposal: the demand for describing psychic life, its conditions or effects, shall be dropped. The author proposes instead a program of new psychology that derives first from the relation of psychologist to his object, the human as subject; and second, from the possibilities of speech in communicative interaction. Description, whether made by oneself or by a third person, shall be substituted by speech interactions. These interactions are considered as successful when the partners in a discussion declare themselves to be understood. Within the framework of this interactionist concept, Kohlberg's and Rachael M. Henry 's theories could assume the status of various language-games. (shrink)

Drawing on the social cognitive theory of morality, we propose a moderated mediation model to explain why and how employees under the supervision of entrepreneurial leadership engage in unethical behaviors to achieve creative performance. Specifically, we anticipated that entrepreneurial leadership would cause employees to engage in moral justification, which in turn would lead to creative unethicality. Furthermore, we argue that politics perception serves as a critical boundary condition, strengthening the indirect effect of entrepreneurial leadership on creative unethicality. We conducted two (...) multiwave and multisource surveys and constructed a structural equation model to test the proposed hypotheses. Study 1, which involved 201 coworker–employee dyads in a single company, provided full support for all hypotheses. Study 2, conducted in 12 companies with 400 employees and 69 supervisors, replicated the findings of Study 1 and further confirmed the moderated mediation model. The theoretical and practical implications are discussed. (shrink)

Ben shu tong guo yin ru xi fang xian dai yu yan zhe xue, mei xue de fang fa yu Zhongguo chuan tong wen hua zhi si zhan dui hua yu jiao liu, shi jie, wen xue de ben zhi guan lian ru shou, jie shi chu xing cheng yan yu yi zhi jian mao dun yu zhang li de ben yuan: cun zai ben shen zi xing xian xian (cheng ming) bing zi xing yin ni (zhe bi) de (...) te xing, shi ta zai xian xiang shang yong yuan cheng xian chu you (zai chang) yu wu (bu zai chang) de dong tai yun dong, er zhe zhong yun dong ben shen qia qia you gou cheng le yan yu yi de yong heng dong neng he zhang li. (shrink)

The current COVID-19 pandemic and the previous SARS/MERS outbreaks of 2003 and 2012 have resulted in a series of major global public health crises. We argue that in the interest of developing effective and safe vaccines and drugs and to better understand coronaviruses and associated disease mechenisms it is necessary to integrate the large and exponentially growing body of heterogeneous coronavirus data. Ontologies play an important role in standard-based knowledge and data representation, integration, sharing, and analysis. Accordingly, we initiated the (...) development of the community-based Coronavirus Infectious Disease Ontology in early 2020. -/- As an Open Biomedical Ontology (OBO) library ontology, CIDO is open source and interoperable with other existing OBO ontologies. CIDO is aligned with the Basic Formal Ontology and Viral Infectious Disease Ontology. CIDO has imported terms from over 30 OBO ontologies. For example, CIDO imports all SARS-CoV-2 protein terms from the Protein Ontology, COVID-19-related phenotype terms from the Human Phenotype Ontology, and over 100 COVID-19 terms for vaccines (both authorized and in clinical trial) from the Vaccine Ontology. CIDO systematically represents variants of SARS-CoV-2 viruses and over 300 amino acid substitutions therein, along with over 300 diagnostic kits and methods. CIDO also describes hundreds of host-coronavirus protein-protein interactions (PPIs) and the drugs that target proteins in these PPIs. CIDO has been used to model COVID-19 related phenomena in areas such as epidemiology. The scope of CIDO was evaluated by visual analysis supported by a summarization network method. CIDO has been used in various applications such as term standardization, inference, natural language processing (NLP) and clinical data integration. We have applied the amino acid variant knowledge present in CIDO to analyze differences between SARS-CoV-2 Delta and Omicron variants. CIDO's integrative host-coronavirus PPIs and drug-target knowledge has also been used to support drug repurposing for COVID-19 treatment. -/- CIDO represents entities and relations in the domain of coronavirus diseases with a special focus on COVID-19. It supports shared knowledge representation, data and metadata standardization and integration, and has been used in a range of applications. (shrink)

David Lewis argues that centered worlds give us a way to capture de se, or self-locating, contents in philosophy of language and philosophy of mind. In recent years, centered worlds have also gained other uses in areas ranging widely from metaphysics to ethics. In this paper, I raise a problem for centered worlds and discuss the costs and benefits of different solutions. My investigation into the nature of centered worlds brings out potentially problematic implicit commitments of the theories that employ (...) them. In addition, my investigation shows that the conception of centered worlds widely attributed to David Lewis is not only problematic, but in fact not his. (shrink)

Issues of pretense and imagination are of central interest to philosophers, psychologists, and researchers in allied fields. In this entry, we provide a roadmap of some of the central themes around which discussion has been focused. We begin with an overview of pretense, imagination, and the relationship between them. We then shift our attention to the four specific topics where the disciplines' research programs have intersected or where additional interactions could prove mutually beneficial: the psychological underpinnings of performing pretense and (...) of recognizing pretense, the cognitive capacities involved in imaginative engagement with fictions, and the real-world impact of make-believe. In the final section, we discuss more briefly a number of other mental activities that arguably involve imagining, including counterfactual reasoning, delusions, and dreaming. (shrink)

In analyzing oppressive systems like racism, social theorists have articulated accounts of the dynamic interaction and mutual dependence between psychological components, such as individuals’ patterns of thought and action, and social components, such as formal institutions and informal interactions. We argue for the further inclusion of physical components, such as material artifacts and spatial environments. Drawing on socially situated and ecologically embedded approaches in the cognitive sciences, we argue that physical components of racism are not only shaped by, but also (...) shape psychological and social components of racism. Indeed, while our initial focus is on racism and racist things, we contend that our framework is also applicable to other oppressive systems, including sexism, classism, and ableism. This is because racist things are part of a broader class of oppressive things, which are material artifacts and spatial environments that are in congruence with an oppressive system. (shrink)

Ru jia jing shen dui yu xian dang dai de Zhongguo ren lai shuo ying xiang shi ju da de, ru jia jing shen yi shen tou dao Zhongguo ren de yi yan yi xing zhong, shi ji shang cheng wei Zhonghua min zu nei ju de jing shen niu dai. ben shu zuo zhe yi qing song, you mei de bi diao xiang guang da du zhe xi tong jie shao liao ru jia jing (...) class='Hi'>shen de ji ben nei han, li shi yan bian. ben shu shi guang da du zhe xue xi Zhongguo chuan tong wen hua de tong su du wu. (shrink)

Imaginative immersion refers to a phenomenon in which one loses oneself in make-believe. Susanna Schellenberg says that the best explanation of imaginative immersion involves a radical revision to cognitive architecture. Instead of there being an attitude of belief and a distinct attitude of imagination, there should only be one attitude that represents a continuum between belief and imagination. -/- We argue otherwise. Although imaginative immersion is a crucial data point for theorizing about the imagination, positing a continuum between belief and (...) imagination is neither necessary nor sufficient for explaining the phenomenon. In addition, arguing against Schellenberg’s account reveals important but underappreciated lessons for theorizing about the imagination and for interpreting boxological representations of the mind. (shrink)

Our goal in this paper is to articulate a novel account of the ordinary concept ART. At the core of our account is the idea that a puzzle surrounding our thought and talk about art is best understood as just one instance of a far broader phenomenon. In particular, we claim that one can make progress on this puzzle by drawing on research from cognitive science on dual character concepts. Thus, we suggest that the very same sort of phenomenon that (...) is associated with ART can also be found in a broad class of other dual character concepts, including SCIENTIST, CHRISTIAN, GANGSTER, and many others. Instead of focusing narrowly on the case of ART, we try to offer a more general account of these concepts and the puzzles to which they give rise. Then, drawing on the general theory, we introduce a series of hypotheses about art concepts, and put those hypotheses to the test in three experimental studies. (shrink)

The goal of this short paper is to show that esthetic adjectives—exemplified by “beautiful” and “elegant”—do not pattern stably on a range of linguistic diagnostics that have been used to taxonomize the gradability properties of adjectives. We argue that a plausible explanation for this puzzling data involves distinguishing two properties of gradable adjectives that have been frequently conflated: whether an adjective’s applicability is sensitive to a comparison class, and whether an adjective’s applicability is context-dependent.

This chapter explores the interaction between the moral value and aesthetic value of food, in part by connecting it to existing discussions of the interaction between moral and aesthetic values of art. Along the way, this chapter considers food as art, the aesthetic value of food, and the role of expertise in uncovering aesthetic value. Ultimately this chapter argues against both food autonomism (the view that food's moral value is unconnected to its aesthetic value) and Carolyn Korsmeyer's food moralism (the (...) view that moral flaws can only make food aesthetically worse). Instead, it argues for the position of food immoralism: sometimes a moral flaw can make an item of food aesthetically better. This chapter concludes by drawing out broader implications of this position for discussions on the ethics of food and discussions on the interaction between the moral and aesthetic values of art. (shrink)

It is well-known that racism is encoded into the social practices and institutions of medicine. Less well-known is that racism is encoded into the material artifacts of medicine. We argue that many medical devices are not merely biased, but materialize oppression. An oppressive device exhibits a harmful bias that reflects and perpetuates unjust power relations. Using pulse oximeters and spirometers as case studies, we show how medical devices can materialize oppression along various axes of social difference, including race, gender, class, (...) and ability. Our account uses political philosophy and cognitive science to give a theoretical basis for understanding materialized oppression, explaining how artifacts encode and carry oppressive ideas from the past to the present and future. Oppressive medical devices present a moral aggregation problem. To remedy this problem, we suggest redundantly layered solutions that are coordinated to disrupt reciprocal causal connections between the attitudes, practices, and artifacts of oppressive systems. (shrink)

Whenever philosophers try to include a “diverse” — in the sense of not currently recognised as canon — philosophy x into their teaching and their research, they inevitably get asked: “What is x philosophy?” and “Is x philosophy really philosophy?”. -/- These metaphilosophical questions do not only arise with attempts to include “diverse” intellectual traditions, but also with attempts to include “diverse” thinkers, works, topics, and methods. First, they are asked to prove that x exists. Second, they are asked to (...) prove that x is really philosophy. To refer to the pattern of debates that these questions engender, call it conversational dynamics of diversity. (shrink)

One aim of this essay is to contribute to understanding aesthetic communication—the process by which agents aim to convey thoughts and transmit knowledge about aesthetic matters to others. Our focus will be on the use of aesthetic adjectives in aesthetic communication. Although theorists working on the semantics of adjectives have developed sophisticated theories about gradable adjectives, they have tended to avoid studying aesthetic adjectives—the class of adjectives that play a central role in expressing aesthetic evaluations. And despite the wealth of (...) attention paid to aesthetic adjectives by philosophical aestheticians, they have paid little attention to contemporary linguistic theories of adjectives. We take our work to be a first step in remedying these lacunae. In this paper, we present four experiments that examine one aspect of how aesthetic adjectives ordinarily function: the context-sensitivity of their application standards. Our results present a prima facie empirical challenge to a common distinction between relative and absolute gradable adjectives because aesthetic adjectives are found to behave differently from both. Our results thus also constitute a prima facie vindication of some philosophical aestheticians’ contention that aesthetic adjectives constitute a particularly interesting segment of natural language, even if the boundaries of this segment might turn out to be different from what they had in mind. (shrink)