Background Social responsibility can motivate disaster relief nurses to devote themselves to safeguarding rights and interests of people when facing challenges that threaten public health. However, few studies focused on the relationship of moral courage, job-esteem, and social responsibility among disaster relief nurses. Objective To explore the influence of moral courage and job-esteem on the social responsibility in disaster relief nurses and clarify the relationship model between them. Methods A cross-sectional study was conducted among 716 disaster relief nurses from 14 (...) hospitals in central China through an online survey, including moral courage scale, job-esteem scale, and social responsibility questionnaire. The data were analyzed by Pearson’s correlation, and the mechanism of the effect of moral courage and job-esteem on social responsibility was completed. Ethical considerations This study was approved by the Medical Ethics Committee of the Second Xiangya Hospital of Central South University (Approval Number: 2019016). Results Disaster relief nurses’ moral courage positively impacted social responsibility (r = 0.677, p < 0.01), and moral courage could affect social responsibility through the mediating role of job-esteem. Conclusion Job-esteem mediated between moral courage and social responsibility among disaster relief nurses. Nursing managers regular assessment of nurses’ moral courage and interventions such as meetings and workshops can reduce moral distress, foster morally courageous behavior, enhance job-esteem, and improve social responsibility performance among disaster relief nurses. (shrink)

Background The ethical competence of head nurses plays a pivotal role in nursing ethics. Ethical climate is a prerequisite for ethical competence, and moral resilience can positively influence an individual’s ethical competence. However, few studies have focused on the relationship between ethical climate, moral resilience, and ethical competence among them. Objectives To investigate the relationship between ethical climate, moral resilience, and ethical competence, and examine the mediating role of moral resilience between ethical climate and ethical competence among head nurses. Design (...) A quantitative, cross-sectional study. Methods A total of 309 Chinese head nurses completed an online survey, including ethical climate questionnaire, Rushton moral resilience scale, and ethical competence questionnaire. Inferential statistical analysis includes Pearson’s correlation and a structural equation model. Ethical considerations This study received ethical approval from the Institutional Review Board of Xiangya Nursing School of Central South University (No. E2023146). Results Head nurses’ ethical climate score positively impacted ethical competence (r = 0.208, p <.001), and ethical climate could affect ethical competence through the mediating role of moral resilience. Conclusion This study emphasized the value of ethical climate in moral resilience of head nurses, ultimately leading to an enhancement in their ethical competence. (shrink)

林毓生是研究近現代中國思想史的著名學者，其英文論著《中國意識的危機》在1980 年代出版中、日、韓譯本，對於東亞地區、台灣和大陸的學界與文化界都有極大的影響，奠定了他在西方和東亞近現代思想史領域的重要地位。從1960 年起在芝加哥大學攻讀博士期間，受海耶克（F. A.Hayek）親自指導和影響，林毓生對自由主義在中國前途的討論提出以往中文世界從未觸碰到的關鍵議題，使海耶克的理論以及西方其他重要思想家的言說獲得真切實際的理解與融合，轉為建設本土憲政民主的有利資源 ，成為重建文化認同的價值基礎。 《現代知識貴族的精神》共收錄34 篇林毓生的代表著作，主要在2000 年以後發表， 按照其學術追求與思想關懷，分別編入「意識危機的探索與回應」、「自由的基礎與理據」、「學思之路與民主建設」及「人文傳統的存續與『創造性轉化』」四個範疇以及附錄。整體來看，這些彼此具有密切關聯的範疇及其所 涵攝的各篇文章，可以說是構成林先生對中國自清末以來尋找現代性出路的一個系統性的論述。讀者可以看到林毓生對「現代性」這個二十世紀中國最迫切的根本問題提出的研究分析，以及他認為解決這一問題的可行路徑。他提 出了憲政民主在中文世界前途的看法與觀點，而數十年來的論述，代表了他以學術思想的言說介入公共議題的巨大努力。.

全书共分回顾与展望、继承与创新、征程与轨迹三部分。主要内容包括:一次难度的申报国家项目的经历;三十年间两三事;难以忘却的记忆;且放白鹿青崖间;入会二十年琐忆;相干条件句命题逻辑系统BW等。.

作者以真理与自由作为本书理解哲学的线索所在,作者以本书来践行在汉文化-语言中对自由的自觉与维护,他的观点在:真理的尝试与自由的缺失、形而上学的任务与存在论问题等内容的论述中得以体现。.

本书对马克思主义人学思维的历史渊源、马克思主义人学思维方式的生成逻辑过程、人学致思理路的理论及现实意义进行梳理与解读,系统展示出马克思主义的人学思想。.

In lieu of an abstract, here is a brief excerpt of the content:Introduction to Benjamin I. Schwartz' "China and Contemporary Millenarianism—Something New under the Sun"Lin Yu-shengIn the spring of 1998, my colleague Mike Clover, a historian of the ancient West and an admirer of Benjamin I. Schwartz' The World of Thought in Ancient China, invited Professor Schwartz to participate, with Heiko Oberman, J. C. Heesterman, and Catherine Coquery-Vidrovitch, among others, in a conference he had been organizing on "Eurasia and Africa (...) during the Last Thousand Years." The essay that follows—the last piece of scholarly writing by Ben Schwartz, finished thirty-seven days before his passing—was read by me on his behalf at the conference, held on October 11 and 12, 1999, in Madison.From my telephone conversations with Ben in the summer of 1999, I learned that while he intended to work on a paper for the conference to be titled "The Idea of Unilinear Evolution and the Destinies of China," his attention was very much drawn to the fact of the onset in America of unbridled consumerism and materialism, whose characteristic of feeding on themselves with ever increasing intensity and widespread impact seemed to indicate to him the rise of a profoundly disturbing new phenomenon in this world. When I visited with Ben and Bunny (Mrs. Schwartz) in Cambridge on October 2 and 3, Ben was in the midst of writing an essay on what he would call the "new technological-economic millenarianism" or "materialistic apocalypticism." He said that he preferred to have me read this essay, which he would finish before the conference, rather than the one he originally intended to write. Since the conference was meant to take note of the significance of the passage of time from a world-historical perspective, the reflections by a thinker as deeply serious and searching as Ben Schwartz at the juncture of the end of the second millennium and the beginning of the third on the implications of an entirely new worldwide phenomenon as he perceived it—though having little direct bearing on China's past—would of course be most welcome at the conference.Ben's health deteriorated almost immediately after he had completed the essay on Friday, October 8, and he died on November 14, 1999. We now know from hindsight that Ben had probably felt that he might soon leave us, but he summoned enough energy not to let this happen before his completion of the essay, partly due to his sense of responsibility to deliver what he had promised and partly, and more importantly, because of the imperative he felt to issue, in the spirit of the old prophets, as his parting words, a grave warning to his fellow human beings.The essay is discursive, with many important points implied through nuance rather than formally argued. We can hardly expect more, given the physical condition of its author at the time of its writing. Although this does not, in my opinion, diminish its importance, it does demand close reading from its readers. The following is my brief attempt at this task, for whatever it may be worth. [End Page 189]To begin with, that Ben chooses to use religious language (which is related to "ultimate concerns")—words like "millenarianism" or "apocalypticism," which are ordinarily reserved for depicting the rare and drastic deliverance of humankind from "the vast burden of human suffering and despair"—as a means to explore metaphorically the nature and implications of the new consumerism and materialism is indicative of how serious he has perceived the onset of the phenomenon under consideration to be.To the extent that consumerism and materialism promise to their true believers "a totally new way of neutralizing the age-old causes of human suffering" (italics mine) through their "total attention on every aspect of human life from the techno-economic side," it is legitimate to speak of them as "materialistic apocalypticism," in that they transcend all tensions and agonies in life and elevate the true believers to a state of salvation. However, in its exclusive concern with "unalloyed, unreflective contentment" and pleasure in the self without any regard for the ethical consequences of techno-economic progress, it is a new materialism very different from... (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Remarks at Harvard University Memorial Service for Benjamin I. SchwartzYu-sheng LinAmong the eminent intellectual historians in the world after World War II, Ben Schwartz was one of the most subtle and profound. He was deeply rooted in—but not confined by—the humanist tradition of Montaigne and Pascal, and this provided him with insights into the wretchedness as well as the grandeur of the human condition and with a conscious Socratic (...) moral and intellectual drive toward self-examination as a prerequisite for any inquiry into human affairs. Indeed, the distinctivecharacter of Ben's scholarship lay in his integration of morality and intellect. These humanistic resources in combination with his outstanding intellectual endowment enabled Ben to reach great heights of scholarly endeavor.To mention just a few of his many enduring achievements: Ben's thesis, advanced as early as 1951 and based on a study of the inner history of the rise of the Chinese Communist movement from a comparative perspective, developed the idea that the trajectory of Marxism eastward to Russia and China was, in fact, "a steady process of decomposition." This powerful argument has stood the test of time, whereas both the notion, on the Right, of a monolithic world communism and the idea, on the Left, of the Chinese Communist movement as the embodiment of the intellectual and moral legitimacy of Marxism fell by the wayside.His In Search of Wealth and Power: Yen Fu and the West, which offers a double mirror, with modern China illuminated by the modern West and vice versa, is a trailblazing work in intercultural intellectual history. Furthermore, The World of Thought in Ancient China, Ben's prizewinning magnum opus, which treats the whole range of ancient Chinese thought from a world-historical perspective, has achieved a methodological, no less than a historiographical, breakthrough. Ben's discussion of the need to "descend from the level of total cultural orientations to the level of shared problématiques" advances boldly beyond Max Weber's ideal-typical analysis in comparative world history. Historiographically, Ben's study of the general orientations in ancient China and their dialectical relations with the problématiques manifested in different schools of thought is the most incisive and comprehensive treatment of ancient Chinese thought to date.These great achievements derived from his ability to combine deep insights into historical realities with a humane simplicity in holding onto what is central in life. Such a simplicity was manifest in his spontaneous humility, a quality that furnished him with the moral and intellectual resources by which to develop empathetic understanding of the various strands of thought in China as well as in the West. Ben's analyses of human problems from a world-historical perspective, while characteristically erudite, subtle, complex, and at times extraordinarily brilliant, were singularly free from any trace of the influence of intellectual fashions and from any sort of [End Page 187] posturing or self-exhibition. He always struggled at the center of life and history, making the best effort to enter into the depth of human reality, drawing out its significanceas fully as he could. These great attainments were, I submit, a natural outgrowth of the strength of his moral and intellectual character, which led him to be truly open-minded and thus acutely perceptive. It was because he was so seriously interested in the study of humanity that he so seriously studied the Chinese. His universalist concerns fused with his humanist humility and thus empowered him to lift the field of Chinese studies out of its various forms of parochialism.The Confucian philosopher Xun Zi once said that the genuine scholar "explains with a humane compassion, listens with a studious attitude, and engages in disputation with an impartial mind." I know no one other than Ben Schwartz to have attained this ideal. His absolute joy in intellectual give-and-take and his delight, with his eyes gently sparkling, in reaching an understanding of a complex issue were infectious. It was indeed my good fortune and great privilege to be able to sit at the feet of Professor Schwartz. He embodied most eloquently the very essence of humanistic scholarship; his spirit is and shall always be a... (shrink)

Science and Society presents comments on some of the social and economic implications of the new biology. Here, Cao Tian‐qin presents a perspective from China on recent developments in biotechnology.

唯有推行自由主義所蘊含的典章制度與思想文化，才能使中國走向長治久安的道路 百姓才能真正生活在一個合理、合乎人道、可以舒展性靈的，人間秩序中 林毓生特別關心自由主義在近現代中國，過去失敗的歷史原因檢討，以及未來發展的可能與如何發展，並探討左右兩派意識形態對大陸與台灣社會的影響。 自1979年完成對於「中國意識的危機」之系統分析並出版專著以後，多年來一直致力尋找解決「中國意識的危機」的切入點。 這個「切入點」，林毓生稱之為：作為導向理念的「中國傳統的創造性轉化」。關於它的思考，以及建立此一理念所需做的奠基工作，即呈現於《中國激進思潮的起源與後果》一書中。 全書分六部分及附錄，收文33篇，充分展現林毓生於深思中完成「中國意識的危機」與「中國傳統的創造性轉化」系統分析之成果。.

本书内容包括:中国传统经济伦理思想近代演变概论、中国传统经济伦理思想的近代演变、中国传统经济伦理思想近代演变等。.

本书是一部有关学术规范的综合性文集,精心收集了海内外知名学者的相关代表作,全面反映最近十余年来学术界对学术规范这一跨学科性、前沿性话题大讨论的学术思想成果。.

A multiphase study tested a proposed mediated moderation model for the joint effects of ethical pressure and power distance orientation on accountants’ ethical judgments of earnings management. Results based on a sample of 354 accountants from China indicated that the relationship between ethical pressure and ethical judgments of earnings management is contingent on the accountants’ power distance orientation. That is, the relationship between ethical pressure and ethical judgments of earnings management was stronger for accountants with a high power distance orientation. (...) The results also demonstrated that ethical beliefs in support of the company serve as a mediator for the interaction effect of ethical pressure and power distance orientation on the outcome. These results are discussed in terms of viewing earnings management as a form of unethical pro-organizational behavior which can be effectively investigated within the framework of the person-situation interactionist model. (shrink)

This research explores how consumers respond to Corporate Social Responsibility (CSR) in China with a multiproduct, comparative survey. Empirical results conclude that (1) Chinese consumers, who show a high level of awareness and trust of CSR, are more likely to transform a good CSR record into positive corporate evaluation, product association, and purchase intention; (2) Consumer responses to CSR vary across different product categories. Those firms selling experience products (vs. search and credence products) are more likely to gain consumers' positive (...) product associations and purchase support through CSR practices; and (3) The relationships between consumer demographics and their CSR responses are not linear, and those consumers with a middle level of age and income would respond to CSR more positively. Managerial implications are provided. (shrink)

This paper examines the impact of Chinese business managers’ moral philosophies on the perception of corrupt payments such as bribery, kickbacks and gift giving. Business managers from Mainland China were selected as target respondents. As hypothesized the survey results generally indicate that moral relativism is a significant predictor of Chinese business managers’ favorable perception of bribery and kickbacks. In examining the attitude toward gift giving, the survey showed that an individual’s attitude toward gift giving was neither affected by their moral (...) relativism nor by their moral idealism, which implies that gift giving is widely accepted as legal practice in business in Chinese cultural society. (shrink)

An athlete has faith in her unathletic partner to run a marathon, a teacher has faith in her currently poor-performing students to improve in the future, and your friend has faith in you to succeed in the difficult project that you have been pursuing, even, and especially, when your chance of failing is non-trivial. This paper develops and defends a relational view of interpersonal faith by considering four interesting phenomena: first, in virtue of placing faith in someone, we stand in (...) solidarity with that person; second, interpersonal faith is called for during moments of difficulty, but it can seem inappropriate during moments of ease; third, one’s faith in others can feel unwelcomed, and can be rejected; and fourth, when interpersonal faith is frustrated, disappointment, rather than resentment, is warranted. I propose that when the faithor (e.g., your friend) places faith in the faithee (e.g., you) to φ, the faithor does something close to inviting the faithee to (re)commit to φ-ing. This invitation-like move, once properly taken up by the faithee, puts both sides of the faith in a new kind of normative relationship that is in the same broad family as a promissory relationship, albeit with a different normative profile. (shrink)

From reviews of the hardback edition: a deep study of 20th century field ... of the conceptual origins and development of twentieth century field theories, ...

Motivated by the developments in contemporary mathematical physics and the related interpretive and historiographical works on these developments, a structuralist and historically constitutive and constructive approach to scientific realism (SHASR) is proposed to address the challenges Thomas Kuhn raised against scientific realism, and to remove the defects of the currently available dissatisfactory responses the structuralists put forward to the challenges. The paper shows that SHASR productively exploits the insights from both Kuhn’s historicism and his critics’ structuralism, while avoids the traps (...) in both traditions. Then, after a brief comparison between SHASR and the increasingly popular neo-Kantian post-Kuhnian philosophy of science recommended and defended by Michael Freedman and some others, it concludes with a big picture about the science-world relationship derived from the notion of emergence conceptualized within the framework of SHASR, whose bearings on the Kantian question of the phenomenal - noumenal relationship are worth further explorations. (shrink)

In Toward a Good Society, the authors theorize a mutually empowering and growth-fostering society. They begin this journey in relational psychology, then depart along nine paths reconstructed from nine classic social science theories. This leads them to propose a new Golden Rule as simple as it is profound.

The history of Chinese Marxist thought is intimately intertwined with ancient autochthonous philosophical texts. In Chinese Dialectics the complete intellectual history of Chinese Marxism is laid bare.

Scholarly interest in employees’ voluntary pro-environmental behavior has begun to emerge. While this research is beginning to shed light on the predictors of workplace pro-environmental behavior, our understanding of the psychological mechanisms linking the various antecedents to employees’ environmentally responsible behavior and the circumstances under which any such effects are enhanced and/or attenuated is incomplete. The current study seeks to fill this gap by examining: the effects of perceived corporate social responsibility on employees’ voluntary pro-environment behavior; an underlying mechanism that (...) links CSR perceptions to these behaviors; and a boundary condition to these relationships. Data from 183 supervisor-subordinate dyads employed in large- and medium-sized casinos and hotels in Guangdong China and Macau revealed that employees’ corporate social responsibility perceptions indirectly affect their engagement in voluntary pro-environmental behavior through organizational identification, and these effects are stronger for employees high in empathy. (shrink)

대부분의 연구자들은 주염계의 「태극도설」에 대한 주자의 해석서인 「태극해의」가 이기론을 기반으로 이루어졌다고 주장한다. 그러나 「태극해의」에서 ‘태극=리’라고 명시적으로 주장한 구절은 찾아볼 수 없으며 체계적인 이기론이 나타나지도 않는다. 이와 같은 사실에 비추어 볼 때에 조선유학자들이 이기론을 사용하여 「태극도설」을 해석한 것은 의미가 있다. 남당은 ‘모두 같은 본연지성’과 ‘모두 다른 기질지성’이라는 기존의 이분법적 성론만으로는 인간과 사물의 차이를 본질적으로, 그리고 명실상부하게 분별할 수 없으며, 인간이 도덕적 주체로서 가지는 고유한 지위를 확보하기 어렵다고 보았다. 이와 같은 문제의식에서 남당은 본연지성을 ‘초형기의 본연지성’과 ‘인기질의 본연지성’으로 나누고, 因氣質의 ‘人性과 物性이 다른 (...) 本然之性’이라는 독창적 개념을 토대로 「태극도설」을 해석하였다. 그리고 이 성론에 기반을 둔 ‘一原分殊’의 논리로 「태극도설」에 통일적인 체계를 부여하였다. 그는 리와 기의 분별을 매우 강조하고 있다. 이 분별의 논리가 인물성동이론에 적용될 때 인/물의 본연지성이 다르며 성인과 범인의 마음이 다르다는 ‘차이’의 이론이 정립된다. 그리고 이를 토대로 ‘차이의 형이상학’이 구축된다. 남당은 이 ‘차이의 형이상학’을 기반으로 「태극도설」을 해석하여 통일적인 체계성을 부여한 것이다. 이와 같은 남당의 해석이 ‘동아시아 유학자들의 「태극도설」 해석사에 있어서 어떠한 위상을 차지하고 있는가’라는 문제는 앞으로 중요한 연구과제가 될 것이다. 성리학의 핵심적 쟁점들은 「태극도설」과 밀접한 관계에 있기 때문이다. (shrink)

Since the 16th National Congress of Communist Party of China (16th NCCPC) in 2002, more and more private entrepreneurs have appeared on the political arena in China. The article first describes the state of the phenomenon, and analyzes the reasons and the related ethical issues of private entrepreneurs participating in politics. For this purpose, the article begins by suggesting a framework of analyzing the ethical analysis of corporate political actions, then applies it to a case study of the phenomenon, and (...) finally, makes some policy suggestions to the government for regulating the practice of private entrepreneurs' involvement in politics. (shrink)

This paper is aimed at investigating the differences in ethical perception between Mainland China and Hong Kong through qualitative analysis. The level of idealism and relativism of the informants are measured quantitatively. The qualitative analysis of the viewpoints of participants from Hong Kong and other Chinese cities offers a profound understanding of ethical perception. Contradicting previous studies, our research offers a fresh perspective, indicating that those with high idealism are not always the ones who condemn misconduct or advocate for whistle-blowing. (...) Interestingly, we noted that individuals with high relativism frequently consider and emphasize alternative perspectives, rather than merely condemning or advocating misconduct and whistle-blowing. Conversely, those with low relativism frequently exhibit more anger, regardless of their stance. This discovery suggests that high relativism could be beneficial for facilitating communication between conflicting parties. (shrink)

Western materialism and dialectics are different from their Chinese analogues. The informed perspective presented here may rouse a sensitivity to these differences in a tongbian reading of Marxist philosophy on the part of Chinese intellectuals; Marxism is no longer exactly what it is understood to be in the Western tradition. Ai Siqi's discussions of "materialism" and "the interpenetration of opposites" exemplify how Chinese Marxism draws on tongbian to read Marx and Engels in a distinctly different way. Little in Ai's thought (...) can be identifiable with Engels' law of unity of contradiction, where all motion consists of the interplay of attraction and repulsion, and the form of motion is what physics terms "energy." Following Hall and Ames on correlative thinking in the Chinese tradition, it is argued that certain Western cosmological assumptions have led to differences between Western Marxism and particular philosophical currents in the Chinese tradition, and that Chinese Marxism has developed from a culture and tradition that cannot be understood fully in terms of Western categories. (shrink)

As an important branch of applied anthropology, business anthropology has developed well in China in the recent past. This has attracted the attention of not only the academic society but also of industrial and commercial circles. This article illustrates the emergence and the development of business anthropology in China, and affirms the work of Chinese pioneers in this branch of cultural anthropology. It elaborates on what contemporary management and anthropological scholars have contributed to promote business anthropology in that country. Moreover, (...) it expounds, from various perspectives, on the role that business anthropology can play for/in China. China is a large country developing at an astonishing speed. Chinese society is transforming from a traditional agricultural and pre-industrial phase into a post-industrial and commercial phase. Therefore, the development of business anthropology in China is promising. (shrink)

The temporal structure of behavior contains a rich source of information about its dynamic organization, origins, and development. Today, advances in sensing and data storage allow researchers to collect multiple dimensions of behavioral data at a fine temporal scale both in and out of the laboratory, leading to the curation of massive multimodal corpora of behavior. However, along with these new opportunities come new challenges. Theories are often underspecified as to the exact nature of these unfolding interactions, and psychologists have (...) limited ready-to-use methods and training for quantifying structures and patterns in behavioral time series. In this paper, we will introduce four techniques to interpret and analyze high-density multi-modal behavior data, namely, to: (1) visualize the raw time series, (2) describe the overall distributional structure of temporal events (Burstiness calculation), (3) characterize the nonlinear dynamics over multiple timescales with Chromatic and Anisotropic Cross-Recurrence Quantification Analysis (CRQA), (4) and quantify the directional relations among a set of interdependent multimodal behavioral variables with Granger Causality. Each technique is introduced in a module with conceptual background, sample data drawn from empirical studies and ready-to-use Matlab scripts. The code modules showcase each technique’s application with detailed documentation to allow more advanced users to adapt them to their own datasets. Additionally, to make our modules more accessible to beginner programmers, we provide a “Programming Basics” module that introduces common functions for working with behavioral timeseries data in Matlab. Together, the materials provide a practical introduction to a range of analyses that psychologists can use to discover temporal structure in high-density behavioral data. (shrink)

In this paper, a 3D jerk chaotic system with hidden attractor was explored, and the dissipativity, equilibrium, and stability of this system were investigated. The attractor types, Lyapunov exponents, and Poincare section of the system under different parameters were analyzed. Additionally, a circuit was carried out, and a good similarity between the circuit experimental results and the theoretical analysis testifies the feasibility and practicality of the original system. Furthermore, a robust feedback controller was designed based on the finite-time stability theory, (...) which guarantees the synchronization of 3D jerk master-slave system in finite time and asymptotically converges to the origin. Finally, we also give verification for the discussion in this paper by numerical simulation. (shrink)

The coupled growth of population aging and international migration warrants attention on the methods and solutions available to adult children living overseas to provide distance caregiving for their aging parents. Despite living apart from their parents, the transnational informal care literature has indicated that first-generation immigrants remain committed to carry out their filial caregiving obligations in extensive and creative ways. With functions to remotely access health information enabled by emergency, wearable, motion, and video sensors, remote monitoring technologies (RMTs) may thus (...) also allow these international migrants to be alerted in sudden changes and remain informed of their parent’s state of health. As technological solutions for caregiving, RMTs could allow independent living for older persons while any unusual deviations from normal health patterns are detected and appropriately supported. With a vignette of a distance care arrangement, we engage with concepts such as filial piety, in-absentia caregiving distress, and the social exchange theory, as well as the upholding of shifting cultural ideals to illustrate the complex dynamic of the satisfaction and quality of the informal caregiving relationship. This paper extends the traditional ethical issues in technology-aided caregiving, such as autonomy, privacy, and justice, to be considered within the context of distance care. We also posit newer ethical considerations such as consent in power imbalances, harm to caregivers, and stigma. These known and new ethical issues aim to encourage further ethically conscious design and use of RMTs to support distance care for older persons. (shrink)

Experience and science, being the two sources of technology, have different focuses. In experiential technology, techniques and skills are emphasized while in scientific technology tool or equipment. Experiential technology is generally regarded as local knowledge, and scientific technology universal. Traditional Chinese medicine is an experiential technology. In contrast, Western medicine is set up as a scientific technology with great efforts. Through the comparison of these two medicines, this paper attempts to illustrate the difference between the two technologies and in turn, (...) the difference between these two medicines by defining these two technologies. Finally, this paper further investigates the special values of Chinese medicine. Making use of the SSK theory, this paper deconstructs the idea of universality of science, and argues that, the universality is the feature that science pursues, but not what it already has. With more historical evidence, experiential technology is more stable, while scientific technology is less stable because it updates quickly, and often changes reversely. (shrink)

Using Chinese listed companies as research setting, this paper constructs a measure of corporate competing culture through textual analysis on firms’ management discussion and analysis disclosures, and examines the impact of corporate competing culture on environmental investment. The results show that competing culture has a significant and positive impact on firms’ environmental investment, and the results remain robust to a battery of robustness tests. Moreover, the mediating analysis indicates that competing culture promotes corporate environmental investment through enhancing firms’ internal control (...) quality. Furthermore, the heterogeneity results show that the positive impact of corporate competing culture on environmental investment is more pronounced in firms with larger size, stronger corporate governance, in high-polluting industry, and located in less developed regions. Our findings shed light on the importance of corporate competing culture and provide practical implications for corporate sustainable development. (shrink)

With the growing importance of China and other Asian economies in international business, both executives and academic researchers are eager to understand the unique aspects of Asian business practices. Extant literature suggests that market orientation has a positive effect on firm performance in China. However, the moral and social norms in China are very different from those in Western societies; a business orientation developed based on Confucius ethics, a core Chinese philosophy that affects China and many Asian economies, should provide (...) an alternative, or even better, explanation of Chinese companies’ business practices and successes than market orientation, which is developed in the West. On the basis of content analysis of ancient Chinese literature and case studies of recent events in Asian, this paper aims to propose Jun-zi orientation as a more cultural-specific organizational orientation alternative to market orientation for use in East Asian business context. Specifically, this paper provides extensive literature review on Jun-zi concept, a major concept in Confucianism and its five virtues. The effects of Jun-zi orientation and its five virtues on different aspects of business performance are also discussed. (shrink)