Authoritarian leadership is of great significance to eastern countries, including China. Meanwhile, unethical employee behavior also exists in all types of social organizations. The relationship between authoritarian leadership and unethical employee behavior is worth studying. Senior leaders often do not have a direct influence on employees except for through their immediate supervisors. The leadership style of senior leaders also influences the leadership style of their subordinates. This paper studies how authoritarian manager leadership trickles down to unethical employee behavior through authoritarian (...) supervisor leadership and discusses the moderating effect of leader member exchange and an ethical climate. Through a questionnaire survey of 406 pairs of leaders, supervisors, and employees, the research results of the multilevel model show that authoritarian supervisor leadership is positively related to unethical employee behavior, authoritarian supervisor leadership mediates the relationship between authoritarian manager leadership and unethical employee behavior, LMX positively moderates the relationship between authoritarian manager leadership and authoritarian supervisor leadership and moderates the mediating effect of authoritarian supervisor leadership, and, that an ethical climate negatively moderates the relationship between authoritarian supervisor leadership and unethical employee behavior and moderates the mediating effect of authoritarian supervisor leadership. (shrink)

本书通过且说说我自己、朝阳迎我归、鸿雁心迹、与朋友的书信、与学生的书信、与家人的书信、道德文章,山高水长来介绍蒋孔阳。.

C. S. Peirce has been considered in China as the pioneer of American pragmatism, not only within academic circles, but also in the public’s perception. Nonetheless, some Chinese scholars still confuse his theory with that of the other two principal figures in classical pragmatism. However, there are a few Chinese scholars who clearly realize the difference between Peirce’s pragmaticism and other forms of pragmatism. As a result, an increasing number of Chinese books and contributions focus on Peirce’s philosophy. The Selected (...) Writings of C. S. Peirce, edited by Jiliang Tu, were published in 2006, and the translation of The Essential Peirce in two volumes is in process. The translation of The Collected Papers of C. S. Peirce in 8 volumes has been planned under the leadership of Yi Jiang. Chinese Peirce scholars are mainly concerned with the following topics: (1) the historical relation of Peirce to the pragmatist movement in the 19th century; (2) the contribution of Peirce’s logic to the philosophy of logic; (3) Peirce as a pioneer of philosophy of science in the 20th century; (4) the comparative study of Peirce’s semiotics and Saussure’s linguistics; and (5) Peirce’s unique place in the history of Western philosophy. There are a number of views about Peirce, but most Chinese scholars agree that his philosophy had a significant influence on 20th century philosophy in the West as well as in the rest of the world. (shrink)

Conventional narratives hold that parties are “the orphans of political philosophy” and that systematic normative justifications of parties and partisanship have emerged only in recent years in the West. This article aims to show that when antiparty sentiments were prevalent in late nineteenth- and early twentieth-century Western societies, a systematic justification of party politics existed in China. Western antipartyism in that time shifted from an older accusation that parties were divisive and subversive to a “progressive antipartyism” that portrayed parties as (...) elitist and antidemocratic “machines.” In China, however, although proparty intellectuals faced the first type of antipartyism, the “progressive” type was relatively absent, as there weren’t any mature party machines in the first place. Far from being a hindrance to democracy, parties comprised of public-spirited elites were justified as an instrument for political founding: transforming passive subjects under an imperial despotism into modern active citizens in a constitutional democracy. (shrink)

Some fundamental biotechnologies hold unprecedented potential to eradicate many incurable diseases. However, in absence of regulations, the power of patent makes the future use of some important biotechnology in few institution’s hands. The excessive patents restrict researcher access to the fundamental technologies. It generates concerns and complaints of deteriorating the public health and social welfare. Furthermore, intellectual curiosities, funding, respect among colleagues etc., rather than patents, are the real motivations driving a major ground-breaking discoveries in biotechnology. These phenomena reveal that (...) some biotechnology patents are alienated from the purpose of patent system. Therefore, it is necessary to take some approaches to stop over-patenting these fundamental biotechnology inventions. This article proposes a model regulatory framework for controlling biotechnology patent alienating from the purpose of patent system. (shrink)

Xiong Shili / Li Shuangqing zhu -- Zhang Junmai / Jiang Yongzhen zhu -- Jiang Zhongzheng / Wu Jiping zhu.

In 1654 Zen Master Yinyuan traveled from China to Japan. Seven years later his monastery, Manpukuji, was built and he had founded his own tradition called Obaku. The sequel to Jiang Wu's 2008 book Enlightenment in Dispute: The Reinvention of Chan Buddhism in Seventeenth-Century China, Leaving for the Rising Sun tells the story of the tremendous obstacles Yinyuan faced, drawing parallels between his experiences and the broader political and cultural context in which he lived. Yinyuan claimed to have inherited (...) the "Authentic Transmission of the Linji Sect" and, after arriving in Japan, was able to persuade the Shogun to build a new Ming-style monastery for the establishment of his Obaku school. His arrival in Japan coincided with a series of historical developments including the Ming-Qing transition, the consolidation of early Tokugawa power, the growth of Nagasaki trade, and rising Japanese interest in Chinese learning and artistic pursuits. While Yinyuan's travel has been noted, the significance of his journey within East Asian history has not yet been fully explored. Jiang Wu's thorough study of Yinyuan provides a unique opportunity to reexamine the crisis in the continent and responses from other parts of East Asia. Using Yinyuan's story to bridge China and Japan, Wu demonstrates that the monk's significance is far greater than the temporary success of a religious sect. Rather, Yinyuan imported to Japan a new discourse of authenticity that gave rise to indigenous movements that challenged a China-centered world order. Such indigenous movements, however, although appearing independent from Chinese influence, in fact largely relied on redefining the traditional Chinese discourse of authenticity. Chinese monks such as Yinyuan, though situated at the edge of the political and social arenas, actively participated in the formation of a new discourse on authenticity, which eventually led to the breakup of a China-centered world order. (shrink)

ArgumentThis article documents the reasoning in a mathematical work by Mei Wending, one of the most prolific mathematicians in seventeenth-century China. Based on an analysis of the mathematical content, we present Mei’s systematic treatment of this particular genre of problems,fangcheng, and his efforts to refute the traditional practices in works that appeared earlier. His arguments were supported by the epistemological values he utilized to establish his system and refute the flaws in the traditional approaches. Moreover, in the context of the (...) competition between the Chinese and Western approaches to mathematics, Mei was motivated to demonstrate that the genre offangchengproblems was purely a “Chinese” achievement, not discussed by the Jesuits. Mei’s motivations were mostly expressed primarily in the prefaces to his works, in his correspondence with other scholars, in synopses of his poems, and in biographical records of some of his contemporaries. (shrink)

This essay is an attempt to sketch out two contrasting notions of freedom in the Zhuangzi and the Xunzi . I argue that to understand the classical Chinese formulations of freedom we should look at the concept of hua 化 (transformation or to transform). It is a kind of freedom that highlights the moral and/or spiritual transformation of the self and its entailments on the connection between the self and various domains of relationality. The Zhuangzian hua is the transformation of (...) the self in such a way that the self becomes supremely attuned to the complexity of the world and can thus navigate various domains of relationality with extraordinary grace, ease, and efficacy. The Xunzian hua is the transformation of the self so that the self can extend its relationality to include the entire world and transform it from a raw and uncouth world to a civilized one through ritual practices. (shrink)

本书以专题的形式对哲学的一些基本理论、基本知识作了既有一定理论深度又有比较通俗易懂的阐述.

Journal Name: Semiotica Issue: Ahead of print.

Gender role congruity theory emphasizes the ubiquity of male-typed leadership schemas as barriers to female leaders’ career development (i.e., descriptive stereotypes); however, the expectation of female leaders’ fulfilling their gender role (i.e., prescriptive stereotypes) has received limited attention. Extending this line of research, we propose the concept of female-typed leadership schemas and suggest that the (mis)match between female CEOs’ gender-stereotyped behavioral differences (agentic vs. communal) and female-typed leadership stereotypes helps explain the prescriptive gender stereotypes that women face in the CEO (...) post-succession stage. Using data from 251 female CEO succession events at publicly listed firms on the Shanghai and Shenzhen Stock Exchanges from 2007 to 2017 in China, we found that the risk-taking behaviors of new female CEOs may lead to a perceived mismatch between prescriptive gender-stereotyped expectations and the actual behaviors of female CEOs as top leaders, increasing their likelihood of being dismissed during the post-succession process. Moreover, gender inequality beliefs in local contexts and adverse selection at the time of succession amplify the gender-stereotyped attribution. This study contributes to the female leadership and ethics literature by developing a comprehensive theoretical framework to test how female-typed leadership stereotypes hinder the career development of women in top executive positions. (shrink)

The trigonometric table and its construction principles were introduced to China as part of calendar reform, spear-headed by Xu Guangqi in the late 1620s to early 1630s. Chinese scholars attempted and succeeded in uncovering how the construction principles were established in the seventeenth century and then in the eighteenth century expanded to include more algorithms to compute the values of trigonometric lines. Successful as they were in discoursing the construction principles, most Chinese scholars did not actually construct trigonometric tables anew. (...) In the early nineteenth century, a revolutionary approach was developed, which resembles computing a finite sum of power series to trigonometric functions of an arbitrary arc less than a one-half circle. Though hailed by many modern historians as Chinese achievements in developing “infinite series” of trigonometric functions, this approach was viewed by the actors at the time as a quick means to construct trigonometric tables. Interestingly, even with these “quick” methods, no trigonometric table was constructed. Besides the fact that constructing a trigonometric table afresh is a time-consuming business, the classification of the trigonometric table and their construction principles into different genres of knowledge by scholars offers an additional explanation of drastically uneven treatment of trigonometric tables and their construction principles. (shrink)