This paper is concerned with the multivariate stochastic volatility modeling of the stock market. We investigate a DGC-t-MSV model to find the historical volatility spillovers between nine markets, including S&P, Nasdaq, SSE, SZSE, HSI, FTSE, CAC, DAX, and Nikkei indices. We use the Bayesian network to analyze the spreading of herd behavior between nine markets. The main results are as follows: the DGC-t-MSV model we considered is a useful way to estimate the parameter and fit the data well in the (...) stock market; our computational analysis shows that the S&P and Nasdaq have higher volatility spillovers to the Shanghai and Shenzhen stock markets; the results also show that there is a strong correlation between stock markets in the same region. (shrink)

本书包括:导言:家园或“精神家园”的历史寻踪、重新发现蔚蓝色家园、人与家园的悖论本性、现代性和兽性:大众消费时代和家园的危机、天使也疯狂:现代人无家可归等6章。.

想要內心平靜安寧，就讀《莊子》吧！ 掌握「莊子」思想，面對外在好自在， 天生我材沒有用又怎樣？能做自己就是福。 ◎當你總是與人意見不合時 ★莊子教你處世之道──立場不同，無須與人爭論是非 人總是認為自己正確而對方錯誤，莊子要人們明白，我們不應該執著於爭論片面的是非，否則只會偏離自己的中心思想。 ◎當你在感情中常有衝突，快要撐不下去時 ★莊子給你愛的力量──愛對方的一切，包括愛對方的「缺點」 我們因一個人的優點而喜歡上他／她，但那些不那麼好、甚至是壞的部分，也是他／她的組成要素。一段完整的關係，不就是有好有壞，有快樂，有悲傷嗎？ ◎當你覺得自己學東西很慢，力不從心時 ★莊子告訴你人生真理──「智慧」比「知識」更重要 莊子認為，人生的智慧不是建立在知識累積的基礎上。事事算得很精、學得很勤的人，反而有可能迷失了方向，因小失大。 ◎當你遭遇困難，心情沮喪時 ★莊子帶你真誠面對自己──懂得快樂，更要懂得悲傷 喜怒哀樂，都是我們內在的真實感受。情感的發生，在莊子看來，也是再自然不過的事情，不需要刻意躲開。坦然面對情緒，才是最自在的辦法。 ◎當你被生活的忙碌壓到喘不過氣時 ★莊子引導你領略心靈的平靜──偶爾停下匆忙的腳步，傾聽心底的聲音 生活猶如走鋼索，從容自在的人會凝心自照，拋開環境的影響。莊子提醒我們，如果太專注於外在事物上，內心便會逐漸沉沒、枯寂。有時靜下心來，反而能走得更遠。 ▌工作、學業太多，煩惱、憂愁太雜，是現代人的文明通病。為了占有一席之地，人們往往勞心勞力、鞠躬盡瘁，到最後受苦的卻是自己。想要的東西太多，得到的卻很少，反而什麼都滿足不了。 ▌於是莊子說，「善待自己」最重要。歡迎來到莊子的逍遙講堂，帶你體悟「享受人生」的豁達精神！ ※本書特色※ ★精心挑選《莊子》百句，體會逍遙精神，貼近時下讀者關心話題★ 本書擇取《莊子》中深富智慧、極具啟示的段落百句，以貼近現實的視角與深入淺出的文字，闡述莊子精隨。讓讀者在日常中活用經典智慧，輕鬆進入莊子的逍遙世界。 ★兩千兩百年經典歷久不衰，知名哲學家、文學家一致推崇★ 《莊子》是道家思想最具代表性的著作，載有大量神話傳說與寓言。其中，「井底之蛙」、「莊周夢蝶」、「鼓盆而歌」、「越俎代庖」等典故皆為世人熟知。西方諸多哲人、文學家如尼采、海德格、羅蘭巴特、王爾德、卡夫卡 等名家，都深受《莊子》啟發。 作者簡介 | 陳引馳 復旦大學中文系教授，現為系主任。 復旦中國古代文學研究中心教授，復旦文史研究院雙聘研究員。 道家、佛教與中國古典文學專家。著有《無為與逍遙：莊子六章》《莊子精讀》《佛教文學》《文學傳統與中古道家佛教》等多本學術著作。.

A realist Daoism is best illustrated through contrasting with something less robust. Chad Hansen’s Daoism may be understood as a linguistic constructivism and is thus a good candidate. I challenge his interpretation of the Zhuang-Zi and respond with a realist understanding of daos. The resultant realist Daoism is to be understood given a Daoist realism from Lao Zi’s Dao-De-Jing, whose realist flavour is constituted by some dao sometimes, if not always, outrunning us. The present paper thus situates (...) class='Hi'>Zhuang Zi better as inheriting Daoism from Lao Zi, contributing to classical Daoism with a relativity that is realist. I submit a sinological hypothesis about wu-wei, from a theory of wei that grapples with the two senses of the Chinese word: one about doing, another fictitiousness. I venture further a philosophical hypothesis that in a realist Daoism, an artificiality that is bad, such as hypocrisy, differs from some other artificiality that though involves pretence is of real Daoist value. The present Daoist realism comes with a Dao externalism, illustrated with a wanderer wandering in nature, when their paths outrun them. Even with a dao, instead of the Dao, the externalism enables an artist’s performance in their own style having a success condition that also outruns them, such that one always could have done better. A humanism that entails the possibility of an aesthetic competence embodying the Dao is explored. (shrink)

The author examines He Lin's interpretation of Zhu Xi's method of intuition from a phenomenological-hermeneutical perspective and by exposing Zhu's philosophical presuppositions. In contrast with Lu Xiangshan's intuitive method, Zhu Xi's method of reading classics advocates "emptying your heart and flowing with the text" and, in this spirit, explains the celebrated "exhaustive investigation on the principles of things (ge wu qiong li)." "Text," according to Zhu, is therefore not an object in ordinary sense but a "contextual region" or "sensible pattern" (...) that, when merged with the reader, generates meanings. Furthermore, by discussing the related doctrines of Lao Zi, Zhuang Zi, Hua-Yan Buddhism, Zhou Dunyi, and Zhu Xi's own "One principle with many manifestations (li yi fen shu)," the author identifies the philosophical preconditions of Zhu's method. Based on this analysis, the author goes on to illustrate Zhu's understanding of "observing potential yet unapparent pleasure, anger, sorrow and happiness" and "maintaining a serious attitude (zhu jing).". (shrink)

This book translates Lao Zhuang xinlun, a key work of contemporary Chinese scholarship. It offers a unique discussion of the Laozi, arguing - in contrast to standard Western scholarship - that the text goes back to Laozi as a single author and identifying him as an older contemporary, and even teacher, of Confucius. This places the Confucian Analects after the Daode jing and makes the text the most fundamental work of ancient Chinese thought. Chen explores decades of debates (...) regarding these points, providing evidence based on materials excavated from Mawangdui and Guodian. His book is fascinating in its documentation of contemporary Chinese arguments and debates, offering a complete revision of the history of Chinese thought with Daoism as its major focus. The work is an absolute must for anyone studying Chinese philosophy and history. -- from back cover. (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)

1. Huai hai yi tan ; Si shu jin yu -- 2. Zuo cui ti ping -- 3. Zhuang yi yao shan -- 4. Sun Shanfu du xue wen ji ; Xue kong jing she shi gao ; Lun xia xi guan shi zhu sheng xi wen ; You xin yao cao ; Ji yi ; Sun Ying'ao bei ke ji yi.

An anthology of new translations of essential readings from the classical texts of early Chinese philosophy. It includes the Analects of Confucius, Meng Zi (Mencius), Xun Zi, Mo Zi, Lao Zi (Dao De Jing), Zhuang Zi, and Han Fei Zi, as well as short chapters on the Da Xue and the Zhong Yong. Pedagogically organized, it offers philosophically sophisticated annotations and commentaries as well as an extensive glossary explaining key philosophical concepts in detail.

Classical philosophical Daoism as it is expressed in the Dao-De-Jing and the Zhuang-Zi is often interpreted as lacking a capacity for critique and resistance. Since these capacities are taken to be central components of Enlightenment reason and action, it would follow that Daoism is incompatible with Enlightenment. This interpretation is being refuted by way of developing a constructive dialogue between the enlightenment traditions of critical theory and recent philosophy of action from a Daoist perspective. Daoism's normative naturalism does (...) neither rest on a primitivist call for a return to the past, nor does it suggest future-directed activism. By way of reconstructing its descriptive, explanatory and emancipatory dimensions, it is shown that Daoism constitutes an alternative form of critical theory. In contrast to future-directed purposive action or blind rule-following, Daoism's key normative concept of "wu-wei" emphasizes effortless non-calculative responsiveness in the present. Drawing on recent insights in the philosophy of action, a reconstruction of wu-wei allows to conceive of a promising form of emancipatory agency. (shrink)

本书针对传统哲学教科书理论体系的缺陷,对马克思精神生产理论产生的理论来源、现实基础、思想进程、逻辑发展及其在马克思主义哲学理论体系中的重要地位进行了论述等。.

Live stream platforms have transformed the production and consumption of music, allowing KPop music to expand globally. Successful KPop idols are contrasted with large numbers of retired KPop performers, some of whom live in undesirable conditions. Drawing on the attachment theory, loyalty theory, and parasocial interaction theory, this study focuses on a unique group, comeback KPop performers, to examine how they acquire empathetic attachment and sustained loyalty from audiences through live stream shows, and the antecedents of these two variables. Answering (...) these questions seems important because comeback KPop performers have to interact with audiences without the financial and marketing support from entertainment agencies. The structural equation modeling of 288 responses from 176 Chinese and 112 Korean KPop audiences confirmed that empathetic attachment and sustained loyalty are positively associated with audience purchase intentions; sustained attractiveness and parasocial interactions function as antecedents of these two factors. The findings shed light on the comeback KPop performers who co-create value with audiences through live stream platforms, with theoretical contributions to the three theories mentioned above and managerial suggestions to KPop entertainment agencies, comeback KPop performers, and managers of live stream platforms. (shrink)

Responsible risk management is central to banking ethics. With the 1999 publication of the Basel Committee's proposal, Basel II, for a New Capital Accord to replace the 1988 agreement, Basel I, an attempt has been made to address the problem of correlating banks' risk management with their capital requirements. The Basel II framework, finalised in June 2004, is designed to improve risk management by using models based on past performance to help set the amount of capital banks are required to (...) hold by regulators, with the purpose of improving the efficiency of capital allocation. The objectives of this study are to investigate how banks generally, but particularly those located in China, could improve their risk management systems and what the implications of these new regulations are for them. Three relevant propositions were formulated, namely, Basel II will improve risk management; Basel II will improve capital allocation efficiency; and compliance with advanced risk management systems is biased in favour of the large banks. Evidence was assembled with which to evaluate these three propositions by gathering relevant primary data by means of a representative survey of Chinese banking executives involved in risk management. The findings strongly support the first two of the above propositions and partly support the third proposition. (shrink)

This book presents a variety of discussions from different countries about regulations and applications of ethics in business practice. It demonstrates how Ethics, both in the world of business and in academic life, is consistently a central and unavoidable issue that institutions must devise new regulations on a regular basis to address. Given that applying such regulations becomes complicated in a global business landscape and that International companies have lost large amounts of revenues due to fraudulent activities, the book provides (...) insights for professionals in business world to teach, learn, apply, measure and report on companies' daily business. Business and Professional Ethics: Theories, Standards, and Analysis is essential reading for researchers and students in business schools around the world. (shrink)

One stable marker of face perception appears to be left-side bias, the tendency to rely more on information conveyed by the left side of the face than the right. Previous studies have shown that left-side bias is influenced by familiarity and prior experience with face stimuli. Since other-race facial recognition is characterized by reduced familiarity, in contrast to own-race facial recognition, the phenomenon of left-side bias is expected to be weaker for other-race faces. Among Chinese participants, face inversion has been (...) found to eliminate the left-side bias associated with own-race faces. Therefore, it is of interest to know whether face inversion influences left-side bias for non-Chinese research participants and can be generalized across own- and other-race faces. This study assessed 65 Caucasian participants using upright and inverted chimeric Caucasian and Asian faces in an identity similarity-judgment task. Although a significant left-side bias was observed for upright own-race faces, this bias was eliminated by facial inversion, indicating that such a bias depends on the applicability of configural processing strategies. For other-race faces, there was no left-side bias in the upright condition. Interestingly, the inverted presentation yielded a right-side bias. These results show that while left-side bias is affected by familiarity differences between own- and other-race faces, it is a universal phenomenon for upright faces. Inverted presentation strongly reduces left-side bias and may even cause it to revert to right-side bias, suggesting that left-side bias depends on configural face processing. (shrink)

This essay questions the meaning of be-ing and non-be-ing in the DDJ with regard to the root-source meaning of dao. I first explore the meaning of dao as the dark non-be-ing, revealing the connotations of the distinction between dao and things by comparison with some forms of Western metaphysics. The meaning of non-be-ing is elaborated in terms of the dynamic meanings of xu 虚 and chong 沖; The play between be-ing and non-be-ing is explored through the lens of yin and (...) yang qi thinking. Qi thinking determines the mutually manifest and mutually interpretive characteristic of be-ing and non-be-ing. Be-ing and non-be-ing thus understood is an ever-flowing and mutually transforming process that penetrates the different levels of dao, things and humans. In the last part I investigate the meaning of “Be-ing comes from non-be-ing”. (shrink)

In "On Variations of Classical Chinese Literary Theory for a Framework of Global Literary History" Peina Zhuang discusses texts of classical Chinese literary theory as a reservoir for philosophical reflections on literary art. The aesthetics of Chinese literature originate in Confucianism and Taoism and hence represent an important background for any discussion of ancient, modern, or contemporary Chinese literature and literary history. Zhuang analyzes texts of classical Chinese literary theory within such a framework of a literary history and (...) aims at furthering Chinese literature to become an integral part of world literatures. Further, Zhuang argues that "history" and "literary history" present a different picture of works on classical Chinese literary theory owing to the variation caused in representing their literary and aesthetic features. Zhuang also posits that the translation of Chinese literary texts to Western languages, while relevant and important, is not enough to advance Chinese literature from a peripheral status to a status of recognition hence the importance of scholarship with regard to literary history specifically. (shrink)

本书从深层次上去把握中国古代尚清审美趣味的实质性意义及其审美价值,并从宏观上阐明了其产生与发展、演化的历史过程及其相应的社会基础与意识形态根源。.

In this paper, drawing on Husserl, as well as on certain other phenomenologists such as Merleau-Ponty and Richir, I claim that the phenomenon of the apprehension of the perspectives and emotions of literary characters deserves to be called literary empathy. In order to support this claim, I’ll firstly argue that empathy is principally an act of presentification closely related with perception, memory and imagination. Secondly, I’ll argue that literary empathy with literary characters is an imaginative reproduction of the reader’s bodily (...) sedimentations under the instruction offered by the literary text. Thirdly, I’ll argue that through literary empathy, a reader forms a peculiar intersubjective link with the literary character. The subjects in play are thus the real existential “I” and the imagined Other. Asymmetry of existence-positing and lack of interaction do not prevent the imagined characters from exerting an effective influence upon the reader and reconfiguring her actual life. (shrink)

Two theories on the origins of COVID-19 have been widely circulating in China and the West respectively, one blaming the United States and the other a highest-level biocontainment laboratory in Wuhan, the initial epicentre of the pandemic. Both theories make claims of biological warfare attempts. According to the available scientific evidence, these claims are groundless. However, like the episodes of biological warfare during the mid-twentieth century, the spread of these present-day conspiracy theories reflects a series of longstanding and damaging trends (...) in the international scene which include deep mistrust, animosities, the power of ideologies such as nationalism, and the sacrifice of truth in propaganda campaigns. Also, the threats associated with biological warfare, bioterrorism, and the accidental leakage of deadly viruses from labs are real and growing. Thus, developing a better global governance of biosafety and biosecurity than exists at present is an urgent imperative for the international community in the broader context of a looming Cold War II. For such a governance, an ethical framework is proposed based upon the triple ethical values of transparency, trust, and the common good of humanity. (shrink)

Emotion recognition plays an important part in human-computer interaction. Currently, the main challenge in electroencephalogram -based emotion recognition is the non-stationarity of EEG signals, which causes performance of the trained model decreasing over time. In this paper, we propose a two-level domain adaptation neural network to construct a transfer model for EEG-based emotion recognition. Specifically, deep features from the topological graph, which preserve topological information from EEG signals, are extracted using a deep neural network. These features are then passed through (...) TDANN for two-level domain confusion. The first level uses the maximum mean discrepancy to reduce the distribution discrepancy of deep features between source domain and target domain, and the second uses the domain adversarial neural network to force the deep features closer to their corresponding class centers. We evaluated the domain-transfer performance of the model on both our self-built data set and the public data set SEED. In the cross-day transfer experiment, the ability to accurately discriminate joy from other emotions was high: sadness, anger, and fear on the self-built data set. The accuracy reached 74.93% on the SEED data set. In the cross-subject transfer experiment, the ability to accurately discriminate joy from other emotions was equally high: sadness, anger, and fear on the self-built data set. The average accuracy reached 87.9% on the SEED data set, which was higher than WGAN-DA. The experimental results demonstrate that the proposed TDANN can effectively handle the domain transfer problem in EEG-based emotion recognition. (shrink)

本书收录了《思想遗产研究的两个理论问题和关于孔子思想的评价问题》、《我看儒家思想的历史作用》、《西汉时期学术思想发展概述》、《中华民族精神刍议》等文章。.