Airway mucin secretion is important pathophysiologically and as a model of polarized epithelial regulated exocytosis. We find the trafficking protein, SNAP23, selectively expressed in secretory cells compared with ciliated and basal cells of airway epithelium by immunohistochemistry and FACS, suggesting that SNAP23 functions in regulated but not constitutive epithelial secretion. Heterozygous SNAP23 deletant mutant mice show spontaneous accumulation of intracellular mucin, indicating a defect in baseline secretion. However mucins are released from perfused tracheas of mutant and wild-type mice at the (...) same rate, suggesting that increased intracellular stores balance reduced release efficiency to yield a fully compensated baseline steady state. In contrast, acute stimulated release of intracellular mucin from mutant mice is impaired whether measured by a static imaging assay 5 min after exposure to the secretagogue ATP or by kinetic analysis of mucins released from perfused tracheas during the first 10 min of ATP exposure. Together, these data indicate that increased intracellular stores cannot fully compensate for the defect in release efficiency during intense stimulation. The lungs of mutant mice develop normally and clear bacteria and instilled polystyrene beads comparable to WT mice, consistent with these functions depending on baseline secretion that is fully compensated. (shrink)

中庸被孔子譽為「至德」，中庸人生哲學是儒家倫理思想體系的核心和精髓。 本書史論結合，探微鉤沉，考察了中庸哲學生髮的文化生態根源，揭示了中庸人生學的本質，闡發了中庸之道在修身、齊家、治國、平天下方面的巨大功用，辨析了儒家中庸人生學同道、墨、法諸家以及西方人生學的分野。弘揚 中庸人生學的精華，有益於豐盈當代人的精神世界，促進社會和諧發展。.

The structure and “metabolism” (movement and conversion of goods and energy) of urban areas has caused cities to be identified as “super‐organisms”, placed between ecosystems and the biosphere, in the hierarchy of living systems. Yet most such analogies are weak, and render the super‐organism model ineffective for sustainable development of cities. Via a cluster analysis of 15 shared traits of the hierarchical living system, we found that industrialized cities are more similar to eukaryotic cells than to multicellular organisms; enclosed systems, (...) such as factories and greenhouses, paralleling organelles in eukaryotic cells. We further developed a “super‐cell” industrialized city model: a “eukarcity” with citynucleus (urban area) as a regulating centre, and organaras (enclosed systems, which provide the majority of goods and services) as the functional components, and cityplasm (natural ecosystems and farmlands) as the matrix. This model may improve the vitality and sustainability of cities through planning and management. (shrink)

本书概括了发展社会主义市场经济条件下军人道德品质的主要特点;提出了发展社会主义市场经济条件下军人道德品质培养的主要矛盾是军人道德品质现有水平和培养目标之间的矛盾;揭示了发展社会主义市场经济条件下军人道 德品质培养的基本规律。在以上研究成果的基础上,本文提出了发展社会主义市场经济条件下军人道德品质培养的基本思路和对策。.

Ben shu yi Ming ru Li Cai de jiang xue huo dong yu xue pai jian gou wei zhong xin, tan tao cong shi liu shi ji chu dao shi qi shi ji mo li xue qun ti zhong xin xing xue shuo he xue pai de chan sheng, chuan bo, kuo zhan yu chuan cheng de mo shi, bing zhuo zhong cong si xiang shi de jiao du jie shi zhe zhong mo shi chan sheng he yun xing de (...) si xiang gen yuan yu nei zai dong li. Quan shu zheng wen gong qi zhang, zhu yao nei rong fen wei shang xia liang bian, shang bian yi hong guan zong lun de fang shi, cong li xue jing dian "Da xue" de wen ben bian dong he quan shi jing zheng qie ru, tan tao zhong wan Ming li xue xue shuo he xue pai jian gou de li lun gen ju; xia bian yi Li Cai de "zhi xiu" xue shuo ji qi jiang xue huo dong zuo wei ge an yan jiu, tan tao li xue xue shuo he xue pai de chuan bo ji chuan cheng de she hui hua tu jing. (shrink)

Di 1 ce. Cang shan ji, zi cang ji shi, "Xin zi xue" gou xiang -- di 2 ce. Zhi yan lu -- di 3 ce. Shang lin ji -- di 4 ce. Cun ya tang yi gao jiao bu -- di 5 ce. Nan Song yi min shi ren qun ti yan jiu, Zhuangzi shi ri tan -- di 6 ce. Zhuangzi shu mu ti yao -- di 7 ce. Zhuangzi xue shi (yi) -- di 8 ce. Zhuangzi xue (...) shi (er) -- di 9 ce. Zhuangzi xue shi (san) -- di 10 ce. Zhuangzi xue shi (si) -- di 11 ce. Zhuangzi xue shi (wu) -- di 12 ce. Zhuangzi xue shi (lu) -- di 13 ce. Zhuang xue shi lüe -- di 14 ce. Zhuangzi quan ping (shang) -- di 15 ce. Zhuangzi quan ping (xia) -- di 16 ce. Zhuangzi zuan yao (yi) -- di 17 ce. Zhuangzi zuan yao (er) -- di 18 ce. Zhuangzi zuan yao (san) -- di 19 ce. Zhuangzi zuan yao (si) -- di 20 ce. Zhuangzi zuan yao (wu) -- di 21 ce. Zhuangzi zuan yao (lu) -- di 22 ce. Zhuangzi zuan yao (qi) -- di 23 ce. Zhuangzi zuan yao (ba) -- di 24 ce. Zhuangzi zuan yao (jiu) -- di 25 ce. Zhuangzi jin gu (shang) -- di 26 ce. Zhuangzi jin gu (xia) -- di 27 ce. Mengzi jin gu -- di 28 ce. Mozi jin gu -- di 29 ce. -- Xunzi jin gu -- di 30 ce. Zhou Han wen chao -- di 31 ce. Shu jing lüe ying. (shrink)

Analects 13.18 continues to be the central focus of a prolonged debate among contemporary scholars in the mainland China. The newest stage of this debate is initiated by Liao Mingchun of Tsinghua University and Liang Tao of Renmin University of China, respectively, and responded to by Guo Qiyong and his students. There are three main issues involved in this new round of debate: whether the Chinese character yin in this passage means nondisclosure, as has been traditionally interpreted, or rectification; what (...) the precise meanings of the Chinese character zhi appearing three times in the passage are; and whether it is legitimate to supplement this passage, in light of the recently unearthed ancient Chinese texts, with something to the effect that sons take responsibility for the wrongdoings committed by their parents. (shrink)

本书共分为七章,内容包括:马克思恩格斯对人权的赞颂,马克思恩格斯对人权的祛魅,马克思恩格斯对人权的扬弃,马克思主义人权理论当代建构的方法论及体系构成,社会主义市场经济与人权,社会主义民主政治与人权,社 会主义社会建设与人权.

本书饱蘸着我军军魂所赋予我们的激情,与战友们一起追忆我军以往的辉煌历程,讴歌我军当今的伟大壮举,憧憬我军未来的丰功伟绩,漫议军人的理想、信仰、道德、信念、气节、情操、奉献、价值。.

中國「最可能接近哲學家」稱號的大師， 前北大哲學系教授、當代中文世界重量級哲學作家——陳嘉映 寫給大眾的經典名著全新改版再現！ 用淵博而不瑣碎的知識、以淺白但不泛泛而談的敘述，帶領我們穿越到古希臘，一路悠遊至哥白尼、牛頓、愛因斯坦，一覽引領人類認識世界的兩大脈絡──哲學與科學的發展簡史。 人類解釋世界的努力，前有神話、巫術，後有哲學、科學。排除了千難萬險，才抵達日心說、牛頓力學、進化論、量子物理，直至今日，科學已儼然成為「真理」的代言者。 科學為什麼會取得這樣的成功？人們經驗著同樣的世界，為什麼歷史上只從歐洲產生了科學？最大的關鍵，在於希臘哲學的出現，以哲學為母體，科學逐漸茁壯，直至今日，我們對世界的認識，已由科學所主導。另一方面，我們 也為科學之成功付出了代價：用科學來逼近「真理」，卻將人的心靈排除出真理的領域之外。用數學和實驗思維樹立的科學大廈，沒有人之善惡、悲喜的位置——科學果真是這個世界的全部答案嗎？科學之外，還另有求道之途？ 一場站在人類認知發展歷史上的回望 一部明白現代哲學／科學大路線的簡要速讀 當代，我們毫不懷疑科學能逼近「真理」，卻也將人的心靈排除出真理的畫面之外。 當我們已能用數學推理感官不及之處，卻仍習慣靠經驗感受世界──這本書將帶你超越常識的表淺思維，瞭解世界觀背後的人文與科學之爭。 要談論科學的真理性及其限度，最好從科學的源頭——哲學談起。這本書既不是個開端，更不是個結論。而是試圖從反思哲學自身的歷史，獲得更清醒的自我認識，獲取新鮮的生命形態。 要理解當代的科學思想興起，與哲學處於當代的意義，本書是一部簡鍊的人類思想故事，也如同作者陳嘉映的自述：天下的道理，差不多早被前人講過，他自己則是嘗試用大眾讀者比較易懂的方式，把道理重新講述。.

BackgroundPatient-centred care and patient autonomy is one of the key factors to better quality of service provision, hence patient outcomes. It enables the development of patients’ trusts which is an important element to a better doctor-patient relationship. Given the increasing number of patient disputes and conflicts between patients and doctors in Chinese public hospital, it is timely to ensure patient-centred care is fully and successfully implemented. However, limited studies have examined the views and practice in different aspects of patient-centred care (...) among doctors in the Chinese public hospitals.MethodsA quantitative approach was adopted by distributing paper-based questionnaires to doctors and patients in two hospitals (Level III and Level II) in Jinan, Shandong province, China.ResultsIn total, 614 doctors from the surgical and internal medicine units of the two hospitals participated in the survey yielding 90% response rates. The study confirmed the inconsistent views among doctors in terms of their perception and practice in various aspects patient-centred care and patient autonomy regardless of the hospital where they work (category II or category III), their unit speciality (surgical or non-surgical), their gender or seniority. The high proportion of doctors (more than 20%) who did not perceive the importance of patient consultation prior to determining diagnostic and treatment procedure is alarming. This in in part due to the belief held by more than half of the doctors that patients were unable to make rational decisions and their involvement in treatment planning process did not necessarily lead to better treatment outcomes.ConclusionThe study calls for the development of system level policy and organisation wide strategies in encouraging and enabling the practice of patient-centred care and patient autonomy with the purposes of improving the quality of the service provided to patients by Chinese hospitals. (shrink)

Ben shu xi tong jie shi le zhi jue lun si xiang zai zhong guo xian dai zhe xue fa zhan yan bian de gui ji, Fen xi le liang shu ming, Xiong shi li, Feng you lan, He lin, Mou zong san, Fang dong mei, Tang jun yi deng ren yun yong zhi jue fang fa lai jian gou ge zi zhe xue si xiang ti xi zhi de yu shi, Ji you zhuan ti yan jiu de shen du, (...) You jian gu le shi de guang du, Xian ming gou le chu zhi jue lun zai zhong guo xian dai zhe xue yan jiu zhong de du te lun kuo. (shrink)

Ben shu jiu sheng tian tu de xing tai, tan tao gu dai ren men de sheng si guan, yi shi xing tai, zong jiao xin yang nai zhi bu tong wen hua de jiao liu, neng qu yong xin cai liao yan jiu xin wen ti, sheng tian tu shi yi xing xiang biao da ren men dui si hou de qi qiu, bao han zhe shi dai de sheng si guan.

Given the importance of work engagement for organizations and the almost unified and steadfast understanding of its benefits, it is imperative to investigate the potential downside of work engagement to prevent unexpected damage. However, there has been relatively little research on its negative impacts. Drawing on the moral licensing theory, this study identifies the potential negative effects of work engagement by exploring the mediating role of psychological entitlement. An online experiment and a survey are conducted to test the theoretical model. (...) The results reveal that work engagement leads to deviant workplace behavior through psychological entitlement only in cases where there is a higher level of relationship conflict with supervisors. The conclusions of this study shed light on how work engagement negatively affects organizations. The current study also contributes to practice by suggesting that supervisors should be aware of employees with a higher level of work engagement and communicate with them in a reasonable manner. (shrink)

Ben shu wei "Song Ming shi qi Chang Jiang zhong you de ru xue yan jiu" cong shu zhi yi: ben cong shu shi ren wen she hui ke xue chong dian yan jiu ji di-Wuhan da xue Zhongguo chuan tong wen hua yan jiu zhong xin tou biao, jing jiao yu bu zu zhi zhuan jia ping shen tong guo, zheng shi pi zhun de jiao yu bu ren wen she hui ke xue 2001 nian du zhong da yan (...) jiu xiang mu, xiang mu pi zhun hao shi 01JAZJD720008, ding yu 2004 nian qian hou wan cheng. ke ti zu zhu chi ren wei Guo Qiyong jiao shou, "Jiangxi zhi xue"shi Zhu Xi ti chu de yi ge gai nian, zhu yao zhi chu zi yu Jiangxi Jinxi Lu shi jia zu yi men de xue shuo, qi nei he shi Lu Jiuyuan de xin xue; di 2 quan ze shi you "Song Yuan xue an" suo zai zhi Xiangshan xiong Zhangfu, Suoshan de xue shuo; di 3 quan wei Xiangshan xiong di de di zi men de si xiang. Ben shu quan mian kao cha Jiangxi zhi xue zai Song dai Chang Jiang zhong you xing qi de xue mo yuan yuan, zhu yao xue shuo, yu Luo xue Min xue Zhejiang zhu xue zhe (Lü Zuqian, Yong Shangsi xian sheng deng) zhi jian de guan xi, yi ji qi dui Wang (Yangming) xue xing qi de nei zai guan lian xing, bing yan ji dui xian dai xin ru xue de tan tao. ben shu de xie zuo jiang zhu zhong si xiang kao gu de fang fa, zai quan mian yan jiu you guan dian ji de ji chu shang, dui you guan ren wu de chu sheng di, huo dong de di qu (ru jia zu suo zai cun luo, xue zhe shu xin wang lai, jiang xue, hui jiang, shu yuan deng) jin xing shi di de kao cha, guang fan di yun yong fang zhi, nian pu, shu yuan zhi, jia pu deng cai liao, ba si xiang jia huan yuan yu ju ti huan jing zhi zhong, zai ju ti she hui de li shi de jia zu de bei jing xia kao cha qi si xiang de nei han, jie shi qi jing shen suo zai, bing jin er yin shen chu qi yi yi yu jia zhi. (shrink)

Ben shu nei rong bao kuo: ren lei wei he ru ci duo shi; dong fang gu dian de Afanda Wutuobang; sheng ren jiu jing wei shui xiao lao; zhi li de xian du yu xu wei you guo lun; deng gao si wang, man mu zhu ji hai shi man mu la ji; nan yi yong yu yan wen zi biao da yu chuan shou de da dao deng.

In Philosophical Fragments the pseudonymous author Johannes Climacus explored the question: What is required in order to go beyond Socratic recollection of eternal ideas already possessed by the learner? Written as an afterword to this work, Concluding Unscientific Postscript is on one level a philosophical jest, yet on another it is Climacus's characterization of the subjective thinker's relation to the truth of Christianity. At once ironic, humorous, and polemical, this work takes on the "unscientific" form of a mimical-pathetical-dialectical compilation of (...) ideas. Whereas the movement in the earlier pseudonymous writings is away from the aesthetic, the movement in Postscript is away from speculative thought. Kierkegaard intended Postscript to be his concluding work as an author. The subsequent "second authorship" after The Corsair Affair made Postscript the turning point in the entire authorship. Part One of the text volume examines the truth of Christianity as an objective issue, Part Two the subjective issue of what is involved for the individual in becoming a Christian, and the volume ends with an addendum in which Kierkegaard acknowledges and explains his relation to the pseudonymous authors and their writings. The second volume contains the scholarly apparatus, including a key to references and selected entries from Kierkegaard's journals and papers. (shrink)

When the tried oldster drew near to his last hour, having fought the good fight and kept the faith, his heart was still young enough not to have forgotten that ...

The problem of other minds has a distinguished philosophical history stretching back more than two hundred years. Taken at face value, it is an epistemological question: it concerns how we can have knowledge of, or at least justified belief in, the existence of minds other than our own. In recent decades, philosophers, psychologists, neuroscientists, anthropologists and primatologists have debated a related question: how we actually go about attributing mental states to others (regardless of whether we ever achieve knowledge or rational (...) justification in this domain). Until the mid-nineties, the latter debate – which sometimes goes under the name of the “mindreading” debate – was characterized by a fairly clear-cut opposition between two theoretical outlooks: “theory-theory” (TT) and “simulation theory” (ST). Theory-theorists typically argued that we attribute mental states to others on the basis of a “theory of mind” that is either constructed in early infancy and subsequently revised and modified (Gopnik 1996), or else is the result of maturation of innate mindreading “modules” (Baron-Cohen 1995). (shrink)

This paper considers the potentially wrongful discriminatory nature of certain of our dating preferences. It argues that the wrongfulness of such preferences lies primarily in the simple lookism they involve. While it is ultimately permissible for us to date people partly because of how they look, I argue that we have a duty to ‘look behind’ people’s appearance, which I take to mean that we ought not, on the basis of their appearance, to regard them as absolutely out of the (...) question for us to engage with in a romantic setting. Further, constraints similar to those suggested by a duty to look behind people’s appearance gain support from another duty we have, namely, a duty to counteract, also in our daily lives, the fact that people are undeservedly disadvantaged in various ways. (shrink)