The lambda model predicts that the command received by each motor nucleus during locomotion is specific for the joint at which its muscle acts and is independent of external conditions. However, investigation of the commands received by motor nuclei during fictive locomotion and of the sensitivity of these commands to feedback from the limb during locomotion indicates that neither condition is satisfied.

Photovoltaic power forecasting can provide strong support for the safe operation of the power system. Existing forecasting methods are ineffective for grid scheduling decisions or risk analysis. The novel multicluster interval prediction method is proposed to consider the volatility and randomness of PV power output. First, this method utilizes the sparse autoencoder and Bayesian regularized NARX network for point forecasting of PV power. Second, density peak clustering improved by kernel Mahalanobis distance is applied to classify the dataset into multiple clusters, (...) including forecasting error and meteorological factors. Finally, the joint probability density is established by multivariate kernel density estimation to accomplish the PV power interval prediction. The proposed hybrid method is applied for the interval prediction of PV power at Yulara, Australia. Comparative research of point forecasting is implemented to evaluate the machine learning and deep learning methods, with the proposed SAE-BRNARX under four different periods. Results shows that the average values of nRMSE, MRE, nMAE, and R2 for the four periods are 4.45%, 0.90%, −0.15%, 3.39%, and 95.93%, respectively. Moreover, the results of interval prediction obtained by the other interval prediction approaches are compared with the proposed KMDDPC-MKDE. It shows that the average values of PICP, PINAW, ACE, and nMPICD for four periods are 93.93%, 9.50%, 3.93%, and 7.10% at 90% confidence level, respectively. Outcomes demonstrate that the proposed method can obtain more accuracy, a higher coverage rate, narrower average bandwidth, and a closer distance between the middle of interval and actual value than other methods. (shrink)

As a prevalent source of work stress, illegitimate tasks offend employees’ professional identity and threaten individual self-view, then create many negative organizational outcomes. However, current studies have paid inadequate attention to the impact of IT on work disengagement and its influencing path, failing to comprehensively identify the negative effects of illegitimate tasks. Based on stress-as-offense-to-self theory and ego depletion theory, the influencing path of illegitimate tasks on WD is explored, and coworker emotional support and leisure crafting are introduced to explore (...) the intervention conditions on the impact of illegitimate tasks. By analyzing data from a survey of 260 employees, this study reveals the following findings: illegitimate tasks have a significantly positive impact on work disengagement; ED fully transmits the positive impact of illegitimate tasks on work disengagement; CES and LC not only attenuate the effect of illegitimate tasks on ego depletion, but also negatively moderate the indirect effect of illegitimate tasks on work disengagement through ego depletion. (shrink)

Negative feedback is an important mechanism whereby the organism maintains its balance in a complicated system. It may beregarded as a modern version of the ancient Eastern wisdom of Yin and Yang balance. Control of pain and analgesia, is no exception: CCK seems to serve as a built-in mechanism for the modulation of opioid analgesia system [dickenson].

ObjectiveThe purpose of this study was to investigate attentional network functional characteristics in patients with cervical dystonia.MethodsA total of 29 patients with CD and 26 healthy controls were recruited. All subjects participated in the study and underwent the Attention Network Test, which evaluated the efficiencies of three independent attention networks, as well as reaction time and accuracy.ResultsSignificant differences between CD patients and HCs were observed in the alerting network. In contrast, the orienting network, executive control network, total mean reaction time, (...) and total accuracy rate showed no significant differences between the two groups.ConclusionPatients with CD showed a significant deficit in the alerting network. However, they did not show any deficits in the orienting or executive control network. In addition, the alerting, orienting, and executive control network functions of CD patients were all affected by the severity of torticollis, especially the alerting network function. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Morality in Flux: Medical Ethics Dilemmas in the People's Republic of ChinaRen-Zong Qiu (bio)IntroductionModern China is undergoing a fundamental change from a monolithic society to a rather pluralistic one. It is a long and winding road. Marxism is facing various challenges as the influence of Western culture increases. Confucianism is still deeply entrenched in the Chinese mind but various religions, including Buddhism, Islam, and Christianity are experiencing a (...) revival. Almost fifty minorities coexist in the country in addition to the majority Han people. Tension and conflict are inevitable as diverse—and sometimes incompatible—values come to the fore at this historic juncture. Many fields, including medicine, face new challenges, and in this environment the field of bioethics is flourishing.Like many countries, China is groping with the effects of new medical technology and skyrocketing health care costs. But in the context of the Chinese sociocultural environment, some unique—as well as more familiar—issues arise. None of the classic texts provide ready-made answers to these dilemmas; we must find the answers ourselves. The only reasonable way to resolve the conflicts between opposing values is through dialogue, consultation, and negotiation among the various social and cultural groups.The bioethical dilemmas receiving the most attention in China now relate to the two ends of life: birth and death. On one end are issues relating to reproductive technology, especially birth control and family planning; at the other end is euthanasia.Dilemmas Surrounding Reproductive TechnologyAccording to traditional Chinese belief, not having a child results from not having virtue. In fact, the most serious violation of the Confucian [End Page 16]principle of filial piety is to be without offspring. A Chinese man without a child experiences heavy psychological pressure, and the burden is especially onerous for women because infertility is always blamed on the wife. Wives who do not bear a child are stigmatized and mistreated—even abused—in families that stick to traditional values.In China today, this widely held belief is colliding with another reality: an apparent increase in infertility among newly-married couples. The rate may be about 5 percent. These couples turn to doctors for help.Artificial insemination by donor (AID) and by husband is now widely practiced. Eleven provinces have established sperm banks, and private doctors are performing AID for considerable fees. But procedures to address legal and ethical problems associated with the procedure have lagged behind. With the exception of a few centers in large cities, AID is undertaken without established procedures or policies relating to the selection of donors and recipients, records about those involved, or clarification of the status of the child. The legal status of the child remains unresolved.The status of the child within the community is also unresolved as traditional values clash with the application of modern technology to childbearing. The case of "The Child Who Did Not Belong" (see box), illustrates how an AID child is not accepted by the family that embraces traditional values because he is not the husband's biological child.In vitro fertilization (IVF) is another alternative. Two IVF centers are in operation, one in Beijing and the other in Changsha, and both have succeeded in producing live births. This technology has received considerable media attention and is generally accepted even among those with traditional views.But much of this medical technology is not widely accessible—especially in rural areas—and so some infertile couples resort to surrogate motherhood to ensure an heir. An infertile couple enters into a contract with a woman who has intercourse with the husband in order to bear a child for the couple. This practice is called "borrowing a wife." In some villages, the "borrowed wife" receives as much as 10,000 yuan (five times a professor's monthly salary or about $250) for a girl and double that for a boy.But the more common and thorny problems involved with the beginning of life relate to birth control, family planning, and the "one couple, one child" policy that the Chinese government instituted to curb overpopulation. The goal of that policy is to prevent China's population from exceeding 1.2 billion in the year 2000... (shrink)

本书以主要通过对中国传统人生价值观主流学派的基本内涵和理论特点探讨,勾勒出了中国传统人生价值观理论嬗变的脉络.

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.

本书从中国古代宗教及儒释道三家的学说中,发掘有关人生修养及道德教育方面的思想,对于了解和继承优秀的传统文化、建设新时期精神文明和道德文化具有借鉴和启发意义。.

死亡是生命的終極問題，不論死亡是斷滅還是斷續，都是生命不可迴避的歸宿或必經之途。面對死亡是在世存有根本之生命責任，可以忽略，能夠拖延，但終究無可避免。 宗教是人類的終極關懷，死亡之性質及其安頓乃構成宗教關懷的核心。【秀威資訊科技股份有限公司製作】.

以明末清初理學文本與話語為主要研究對象， 試圖重探明清之際思想轉型的重大議題。 從儒者的生死觀、工夫論、舜的聖人形象、孝行與家禮、 夫婦之倫、人性論等主題， 分析明清之際儒學如何在歷史發展及反思中自我修正與轉化， 建構一個能兼顧個人道德修養與家庭社群人倫，能對治晚明學風之弊， 並在日用人倫中重建社會秩序的思想體系。 呂妙芬新作《成聖與家庭人倫：宗教對話脈絡下的明清之際儒學》鎖定明清之際（以十七世紀為主）的理學為主要研究範圍，試圖以更豐富而新穎的史料、新的研究議題與視角，來探討明清之際儒學的發展與轉型，也試圖回應一 些過去學者提出的看法。 呂妙芬在本書裡認為理學的信念在清代仍是支持政治與社會的價值體系，理學的議題也仍是士人關心的問題，清代理學思想與話語也不盡然因襲舊說，而有其推陳出新之處，只是這方面較未被充分探討認知。 《成聖與家庭人倫》一書也強調當時儒學是在高度宗教對話的語境中發言，調整自我義理內涵，書中亦論及儒學宗教化與庶民化的現象，及對過去啓蒙論述的反思。 本書共分三部，第一部「成聖、不朽、家庭人倫」包含三章，主要探討明清之際儒學發展的延續與變化，並標出「成聖」與「家庭人倫」為核心議題。第一章〈生死觀的新發展〉探討明清之際理學話語中，是否出現類似個體靈魂 的概念？是否有關於死後想像的論述？第二章〈儒門聖賢皆孝子〉延續了上一章的討論，主要根據的文本也相近，焦點則轉到清初儒學與晚明儒學的差異。第三章〈聖人處兄弟之變〉考察明清士人對於《孟子》記載舜、象兄弟故 事的不同詮釋，說明士人對於舜的詮釋反映了他們對儒學理想與聖人形象的思索。 第二部「血脈與道脈的雙重認同」包含兩章，內容則離開思想觀念的分析，轉而探討萬里尋親、居家拜聖賢兩種實踐行為，藉此說明家族血脈與儒學道脈在儒家士人心目中具有同等重要的地位。第四章選擇與宗族文化密切相關的 萬里尋親孝行為主題，支持此類孝行的理念正是儒家的孝道思想，以及「家」作為永恆歸屬的觀念。第五章討論明清士人在家拜聖賢的禮儀實踐。明清時期祭拜儒家聖賢之禮，除了在孔廟、鄉賢祠、學校和書院中，或在某些民間 宗教的寺廟中舉行外，它也以一種堅持儒學正統、不與其他宗教混合的方式，走入士人家庭。 第三部「宗教對話語境下的儒學論述」共有兩章，分別討論夫婦之倫、人性論兩個主題。第六章探討儒學在夫婦之道的神聖性與戒淫之間的張力，以及因發言語境之差異所形成關於夫婦之倫的不同論述面向。第七章是針對明清氣 學人性論的探討。結論部分則分別就「從晚明到清初學術思想的延續與創新」、「儒學的宗教關懷與庶民化傾向」、「再思17世紀儒學轉型在中國思想史上的意義」三方面，總結說明本書的主要論點。.

本书内容包括:导言、生态学,生态思想和道教生态思想、道教生态思想的原生性、道教生态宇宙观等。.