In both the A?guttara Nik?ya in Pali and the Ekottarika?gamain Chinese translation, the suttas are grouped into eleven nip?tas, from the Ekaka-nip?ta/Eka-nip?ta to the Ek?dasaka-nip?ta – though in the Ekottarika?gama the nip?tas are not labelled as such. This grouping into nip?tas is based on the number of doctrinal items dealt with in the component suttas. In the Ones and Twos, it is often the case that a single original sutta has been subdivided so that its component sections become a series (...) of similarly structured derivative suttas superficially appropriate for inclusion in the Ones or Twos. Moreover, material for this process of subdividing has sometimes been provided by multiplying doctrinal sets with formulaic statements. In most of the remaining nip?tas the phenomena noted in the Ones and Twos are also present, but on a much smaller scale. In view of their Chinese counterparts in the Sa?yukta?gama, some groups of suttas in the A?guttara Nik?ya with sa?yutta-like nature were probably moved from the Sa?yutta Nik?ya to the A?guttara Nik?ya within the Pali tradition. Evidence of a comparable movement into the Ekottarika?gama is also available. The artificial suttas created by subdivision and the original suttas shared by the Ekottarika?gama and the A?guttara Nik?ya largely retained their original places at the beginning of each nip?ta, while the genuine suttas, probably earlier located in the Sa?yukta?gama and Madhyama?gama, were added progressively at the end of the growing nip?ta. (shrink)

Of the four complete Āgama collections, the Ekottarika Āgama (EĀ) has generated the most controversy about whether it can be attributed to any early Buddhist school and, if so, which school it could belong to. This paper examines the various hypotheses about the sectarian affiliation(s) of the EĀ. It shows that a considerable part of this corpus is likely to be of Mahāsāṃghika derivation, and that the EĀ contains numerous salient features of Mahāsāṃghika doctrine, particularly the transcendence of Buddhas and (...) Bodhisattvas. This study also argues that the seeming affinity between several legends in the EĀ and those in the Mūlasarvāstivāda Vinaya is likely to have resulted from Mahāsāṃghika influence on the Mūlasarvāstivādins. The Mahāsāṃghika hypothesis for the school affiliation of the EĀ is substantially strengthened in this inquiry while the others are shown to be probably untenable. (shrink)

Seemingly contrary ideas of Nirvana are found in early Buddhist literature. Whereas some texts describe one who attains Nirvana as being conscious of everything, others depict Nirvana as a state in which consciousness has no object but emptiness or Nirvana. In this paper I deal with this paradox of Nirvana consciousness by exploring the correlations between several statements in early Buddhist texts. A number of sutta passages are cited to show that they contain doctrinal elements which, when considered collectively, may (...) cast valuable light on how to reconcile this paradox. Two pivotal notions are ‘non-abiding consciousness’ and ‘consciousness that is infinite, pervasive all around’. These two notions are connected to each other and seem to subsume or bridge the two strikingly distinct forms of Nirvana consciousness mentioned above. Nirvana consciousness said to be ‘non-abiding’, which is analogous to ‘without object’, does ‘not abide’ in any objects in the sense that it does not cling to them or rest on them. The ‘infinite, all-pervasive’ consciousness, based on stopping normal consciousness, does not depend on any sense objects, and hence it is unconditioned by them and operates unhindered. Nirvana consciousness thus constitutes the infinite realization free from all conditioning and hindrance. This resonates with the idea that one who attains Nirvana is conscious of everything. (shrink)

Abstract:The Buddha seems ambivalent in his position about whether all our feelings can be ascribed to karma, even if indirectly. He unequivocally states: "Karma distinguishes beings as inferior and superior," which covers various aspects of life that affect our feelings. On the other hand, again and again he criticizes some religions for holding the doctrine "whatever a person experiences is caused by karma," or puts aside karma in favor of obvious causation. This issue can be addressed in several ways: the (...) Buddha implies a distinction between past and present karma, and the unthinkable nature of karma entails the question "Who are qualified to pronounce karma?" Also, the Buddha is careful to avoid a fatalistic view of karma doctrine, his skill in means leads to the inconsistency of his mode of expression, and the two levels of truth allow him to speak in conformity with worldly conventions endorsed by "the wise.". (shrink)

General opinion holds that the Abhidhamma treats the Buddha’s teachings in terms of ultimate realities, i.e. dhammas, and that conventional constructs such as persons fall outside the primary concern of the Abhidhamma. The present paper re-examines this ultimate-conventional dichotomy drawn between dhammas and persons and argues that this dichotomy does not hold true for the canonical Abhidhamma in Pali. This study explores how various types of persons are interpreted and approached by the Abhidhamma material, including Abhidhamma texts such as the (...) Puggalapaññatti and a number of suttas in the Aṅguttara Nikāya that are identified in this paper as proto- Abhidhamma. (shrink)

The suicide accounts of three bhikkhus in sutta literature probably inspired the formulation of a particular type of person who attains Arahantship at death, later designated as an ‘equal-headed’ person in the Abhidhamma. The Therav?da tends to depict those bhikkhus as non-Arahants before suicide. The Pali commentary explains that they did not attain Arahantship until their deaths and refers to two of them as each being an ‘equal-header’. By contrast, the Sarv?stiv?da s?tras and Abhidharma portray them as Arahants during their (...) lifetimes. The Sarv?stiv?dins deny the concept of samas?sin proposed by the Vibh?jyav?dins, which include the Therav?da and Dharmaguptaka schools. The Pali commentaries provide various explanations and classifications of samas?sin, which have one idea in common: the term signifies the concurrence of two events, and it denotes at least a person who only becomes an Arahant at death, and sometimes someone who becomes an Arahant at the same time as a certain kind of event occurs. The Pa?isambhid?magga, a quasi-Abhidhamma text, has a chapter that expounds ‘equal-head’ in an oblique way by enumerating various kinds of sama and of s?sa separately. The Pa?isambhid?magga commentary tries to make sense of the term samas?sa by associating this textual exposition of sama and s?sa with the more commonly found term samas?sin. (shrink)

An Early Chinese Commentary on the Ekottarika-āgama: The Fenbie gongde lun 分別功德論 and the History of the Translation of the Zengyi ahan jing 增一阿含經. By Antonello Palumbo. Taipei: Dharma Drum Publishing Corp., 2013. Pp. xiv + 424. NT$460.

Scholars have pointed out that the arguments for not-self recurring in the Buddhist texts are meant to refute the “self” in the Upani?ads. The Buddha’s denial of the self, however, was not only pointed at Brahmanism, but also confronted various?rama?ic trends of thought against Brahmanism. This paper investigates the extant three versions of a Buddhist text which records a debate between the Buddha and Saccaka, an adherent of a certain?rama?ic sect, over the relationship of the self and the five aggregates. (...) There exist divergences among the three versions in regard to the account of this debate. The account in sutta 35 of the Majjhima Nik?ya is generally consistent with that in s?tra 110 of the Sa?yukta?gama in Chinese translation, whereas s?tra 10 of Chapter 37 of the Ekottarika?gama in Chinese translation tells a very different story. Judging from Saccaka’s title, Niga??haputta, and his background as given in the Pali commentary, he was an adherent of Jainism. This paper demonstrates that Saccaka’s view, which was refuted by the Buddha, as stated in the two similar versions has nothing to do with Jainism, but rather it is an “invention” created by distorting Brahmanical thought. This “invention” has led the Pali commentaries and contemporary scholars to interpret the ‘self’ denied by the Buddha as what comes under one’s mastery or control, and to understand the statement “Each of the five aggregates is not self” in the Buddhist texts as denying the idea that each of the five aggregates can be seen as what comes under control. This, however, misses the point. The mainstream thought in India at that time conceived the ‘self’ or the essence of the individual or of the universe as a ‘controller’, and it is this concept that the Buddha exerted all his energy to overturn. Therefore, the account in those two versions of the text apparently has some mistake. As to the Ekottarika?gama version of the text, Saccaka’s view as stated therein is very different from what is found in the above two versions. An examination of this version shows that the views rebutted by the Buddha are very similar to those of the?j?vikas. Since the Buddhist texts frequently confuse the?j?vikas with the Jains, it is very likely that Saccaka was actually an adherent of the?j?vika faith and that this discourse is meant to criticize the?j?vika doctrines. Since the Ekottarika?gama version seems to make better sense, this version may be fairly close to the original account, while the other two versions have considerably deviated from the original. By comparing these three versions of the text, I also attempt to explore some important issues regarding the sectarian development of Buddhism, and to shed some light on the unique values of the Chinese Ekottarika?gama, which is, in terms of sectarian affiliation, significantly distant from the Pali Majjhima Nik?ya and the Chinese Sa?yukta?gama that belong to two closely related schools. (shrink)

Although considerable research indicates that mental energy is an important factor in many domains, including athletic performance (Cook & Davis, 2006), athletic mental energy (AME) has never been conceptualized and measured. Therefore, the aim of this study was to conceptualize and develop a reliable and valid instrument to assess athletic mental energy. In Study 1, a focus group interview established the initial framework of athletic mental energy. Study 2 used a survey to collect athletes’ experiences of athletic mental energy and (...) develop a scale draft titled “Athletic Mental Energy Scale (AMES).” In Study 3, we examined the psychometric properties and the underlying structure of AMES via item analysis, internal consistency, and exploratory factor analysis (EFA). In Study 4, we used confirmatory factor analysis (CFA) to examine AMES’s factorial validity; and examined concurrent and discriminant validity by examining correlations with athletes’ life stress, positive state of mind, and burnout. In study 5, we examined the measurement invariance of the 6-factor, 18-item AMES with Taiwanese and Malaysian samples. Study 6 examined the predictive validity by comparing AMES scores of successful and unsuccessful martial artists. Across these phases, results showed a 6-factor, 18-item AMES had adequate content validity, factorial structure, nomological validity, discriminant validity, predictive validity, measurement invariance, and reliability. We suggest future studies may use AMES to examine its relationships with athletes’ cognition, affect, and performance. The application of AMES in sport psychology was also discussed. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Reviewed by:A Companion to Angus C. Graham's Chuang Tzu: The Inner ChaptersSteve CoutinhoA Companion to Angus C. Graham's Chuang Tzu: The Inner Chapters. By Harold D. Roth. Monographs of the Society for Asian and Comparative Philosophy, 20. Honolulu: University of Hawai'i Press, 2003. Pp. 243. Paper $18.00.Scholars of Chuang Tzu—and "children of Angus"—will enthusiastically welcome Harold Roth's A Companion to Angus C Graham's Chuang Tzu: The Inner Chapters, a (...) collection of A. C. Graham's scholarly studies of the Chuang Tzu. Thanks to Roth's concerted efforts, Graham's scholarship on the Chuang Tzu has now been made readily available in a single volume. A. C. Graham was one of the most distinguished Western scholars of classical Chinese philosophy and one of the leading interpreters of the philosophy of Chuang Tzu. His pioneering research—textual, linguistic, and philosophical—on the Chuang Tzu and on its philosophical predecessor, the Later Mohist Canon, have laid the scholarly groundwork for further explorations of this philosophical and literary masterpiece.This collection includes: Graham's "Textual Notes to Chuang Tzu: The Inner Chapters," first published as a scholarly monograph in 1982 as a supplement to the Bulletin of the School of Oriental and African Studies, under the title "Chuang-tzu: Textual Notes to a Partial Translation"; "How Much of Chuang Tzu Did Chuang Tzu Write?" which first appeared in 1976 in the Journal of the American Academy of Religion; [End Page 126] "Chuang Tzu's Essay on Seeing Things As Equal," written in 1968 for the Bellagio Conference on Taoist Studies and first published in a volume of History of Religions; "Two Notes on the Translation of Taoist Classics," which first appeared in 1991 in Interpreting Culture Through Translation: A Festschrift for D. C. Lau; and "Taoist Spontaneity and the Dichotomy of 'Is' and 'Ought,'" first published in 1983 in Victor Mair's Experimental Essays on the Chuang Tzu. The Companion ends with a Colophon by Harold Roth, "An Appraisal of Angus Graham's Textual scholarship on the Chuang Tzu."Chapter 1 reproduces Graham's textual notes on his translation of the Chuang tzu. Graham had written his "Textual Notes to Chuang Tzu: The Inner Chapters" while working on his translation of the Inner Chapters, and he had hoped to include them in the final version of Chuang Tzu: The Inner Chapters. Since this was not possible, Graham had them published instead by SOAS as a supplement to their Bulletin. Roth begins the Companion with a painstakingly reproduced computer-input version of Graham's original typewritten manuscript, which he also reorganized so that it corresponds to the (somewhat idiosyncratic) order and structure of Graham's translation. For ease of cross-reference, page numbers are provided to both Graham's translation and the Harvard Concordance (Chuang-tzu yin-te), the source text with which Graham worked.Chapter 2 is Graham's study, "How Much of Chuang Tzu Did Chuang Tzu Write?" This was written in large part as a response to Fu Ssu-nien's extraordinary and controversial claim that chapter 2, "Qi Wu Lun," is not the work of Chuang Tzu but of Shen Tao. In this paper Graham also attempts to identify how much of what he calls the "ragbag" chapters could have come from the same author as the Inner Chapters. The technique he uses is a straightforward tabulation of occurrences of characteristic usages and expressions in the various chapters, followed by a set of detailed comments. He compares carefully chosen idioms, grammatical particles and patterns, philosophical terms, and references to persons and themes. Comparisons are made specifically between the Inner Chapters, the "ragbag" chapters together with chapter 32, and the rest of the book.This is followed by a detailed justification of his "reconstruction" of what he believes to be the original introductory paragraph to chapter 3, "Yang Sheng Zhu." The next two sections put forward reasons for dividing the "Anarchist" chapters (8 to 11a, and 28 to 31) into two sections, the former group (8 to 11a) attributed to a person he calls the "Primitivist," the latter (28 to 31), following the argumentation of Kuan Feng, attributed to the... (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Reviewed by:Meeting of Minds: Intellectual and Religious Interaction in East Asian Traditions of ThoughtDeborah SommerMeeting of Minds: Intellectual and Religious Interaction in East Asian Traditions of Thought. Edited by Irene Bloom and Joshua A. Fogel. New York: Columbia University Press, 1997. Pp. 391.Meeting of Minds: Intellectual and Religious Interaction in East Asian Traditions of Thought, a volume of eleven essays written in honor of Wing-tsit Chan and William Theodore (...) de Bary, proposes to explore how Confucian and Neo-Confucian traditions have responded to and have influenced other traditions (Buddhist, Taoist, folk, Japanese nativist, and so on) in China and Japan. The essays are arranged first geographically (seven articles on China precede four on Japan) and then roughly chronologically. All essays, save one, describe Sung or post-Sung developments. A few sentences per essay must suffice in this review.Irene Bloom's "Three Visions of Jen" is the only essay on the classical period. Informed especially by Wing-tsit Chan's work on jen and shaped by Sung and later notions of the transmission of the way, the essay examines the notion of jen in the Analects, the Mencius, and Chu Hsi's "Jen shuo" (Discussion of jen), succinctly [End Page 318] emphasizing the significant differences of perspective therein. Nodding to the book's larger intent of examining intellectual interactions with other traditions, some attention is given in the conclusion to comparisons with the Mohist, Yangist, and Ch'an traditions. Rodney Taylor's "Chu Hsi on Meditation" is also deeply indebted to Wing-tsit Chan and starts by resurveying much terrain already explored in Chan's 1989 "Chu Hsi and Quiet-Sitting" (in Chu Hsi: New Studies, published by University of Hawai'i Press). Taylor enlarges upon Chan's work especially in his discussion of Chu Hsi's practices of breath-control techniques to improve health. In keeping with the larger direction of the book, Taylor contrasts Chu's emphasis on quiet sitting as a support for study with the different spiritual goals of Ch'an Buddhism.Patricia Ebrey's "Sung Neo-Confucian Views on Geomancy" examines a topic that is seldom encountered in American scholarship: the attitudes of such figures as Ssu-ma Kuang, Ch'eng I, Chu Hsi, and Ts'ai Yan-ting toward popular practices governing the placement of graves. Ebrey outlines the views of those who, as it were, are "for" or "against" geomancy (Chu and Ts'ai took geomancy seriously, although Ssu-ma and Ch'eng viewed it with apprehension) but also provides textual evidence that allows one to see the grayer areas between support for, and condemnation of, feng shui and other arts. Julia Ching's "Chu Hsi and Taoism" considers Chu's interpretations of such classical texts as the I ching, Lao Tzu, Chuang Tzu, and Ch'u tzu and also assays his commentaries on such later texts as the Ts'an-t'ung-ch'i (an alchemical text Chu commented on with the assistance of Ts'ai Yan-ting) and the Yin-fu-ching (a commentary that Ching concludes is most likely not Chu's work). She also explores in some detail the specifics of Chu's regimen of breathing practices.Moving from specific thinkers of the Sung to general developments in the Ming and Ch'ing dynasties, Chn-fang Y's "The Cult of Kuan-yin in Ming-Ch'ing China: A Case of Confucianization of Buddhism?" describes how the cult of Kuan-yin served the aims of Confucian family values and facilitated the realization of women's domestic expectations of filiality and fertility. Y explores the little-studied practice of ke-ku, or the cutting off of one's flesh to feed another, and relates Kuan-yin's role as a protector of those who engage in such filial excisions.Koichi Shinohara's "Ta-hui's Instructions to Tseng K'ai: Buddhist 'Freedom' in the Neo-Confucian Context" returns to the Sung but continues the focus on Buddhism, finding an example of Buddhist-Confucian interaction in the religious instruction given by the monk Ta-hui to a vice minister of rites. But what is particularly Confucian about minister Tseng K'ai's interest in Buddhism? The... (shrink)

Our paper reports and discusses issues relating to subjective wellbeing in selected countries in ASEAN (The Association of Southeast Asian Nations), a regional organization that coordinates and promotes the economic, social and cultural interests of member countries in Southeast Asia. Comparisons will be made across the five founding members of ASEAN, namely Indonesia, Malaysia, Philippines, Singapore and Thailand using data from the 2004, 2006 and 2007 AsiaBarometer Surveys. The indicators of subjective wellbeing used are perceptions of happiness, enjoyment, and achievement. (...) We also examined the impact of selected demographic and non-demographic variables on these indicators. (shrink)

本书共分为三个部分:即书信、论文和附录。第一部分是钱学森和大家来往的信件,共收入来往书信近480封,其中包括钱学森给大家的信件233封。第二部分是论文。收入钱学森院士有关建筑科学的著作9篇,从这些论文 中可以领会到钱学森建筑科学思想的精髓。本书也收入了作者撰写的文章,反映了作者对钱学森建筑科学思想的研究和探索。最后部分是附录.

In the poetics of Gaston Bachelard, the natural images, especially the four elements (fire, water, air, earth), occupy the eminent place for literary imagination. Under this main frame, this paper tries to present the relation of ethics and aesthetics in focusing on the ethical image as a synthetic concept. It also argues that the poetic imagination in Bachelard presupposes a metaphysical base managing the being, the force, the will, and the action. There is a dynamic structure in this metaphysics of (...) imagination. Notwithstanding the usual separation of different spheres in philosophy, Bachelard urges a primary fusion in the cosmic scale, i.e.the world and the human are communicative and correspondent. Taking these principles into consideration, this paper explores the topological dimension in those poetic images of elements and space. The ontological sense of being-there is evaluated by the dynamic function of “there” in restoring its ethical meaning. Likewise, the terms “in front of the fire”, “before the water”, “in the water” are given the topological accents. The verticality indicating the dynamic function of the flight, of the falling, and of standing upright is topologically effective. In accordance to the verticality, the concept of survival contains an effect of surpassing the existential conditions, the prefix “sur-“ means that tentative of the higher degree. In sum, the cosmicity as the very place of ethical and ontological unificationreveals Bachelard’s concern on the imaginative transformation of the personality, the appropriation in the cosmos. (shrink)

This study examines factors impacting organizational commitment of 214 employees working at a Chinese state-owned steel company. Ethical behavior of peers and ethical behavior of successful managers had a significant impact on organizational commitment. The four facets of job satisfaction (pay, coworker, supervision, and work itself) had a significant impact on organizational commitment. Respondent’s age also significantly impacted organizational commitment. Perceptions of ethical behavior of successful managers, satisfaction with work, and gender were significantly correlated with social desirability bias.

This study examines factors impacting ethical behavior of 208 employees of a Chinese state-owned steel company. Only rules climate had a significant impact on ethical behavior of respondents. Other ethical climate types such as professional, caring, instrumental, independence, and efficiency did not impact ethical behavior of respondents. Ethical behavior of peers, ethical behavior of successful managers, and overclaiming had a significant impact on ethical behavior of subjects.

: This paper explores vicarious responsibility and circumstantial luck from a first-person perspective, drawing on ethnographic research on parenting in Reform Era China. The paper focuses on how informants drew boundaries between what they could and could not control in raising a child who might thrive in a hypercompetitive society. In doing so, the paper engages the question, “What kind of moral agent do we want?” by proposing that we also ask, “What kind of moral agent do we find?” In (...) contrast to the hypothetical figure of a walled-off agent who must be convinced of the duty to take on responsibilities in a circumstance of moral luck, empirical research finds instead a vulnerable agent who has taken on ‘too much’. (shrink)

Enhancer elements are short stretches of nucleotides operationally defined by their cis‐acting ability to increase the transcription of nearby genes. They function relatively independently of position, orientation, and distance. Some show narrow tissue specificity while others permit constitutive expression in many different cell types. Although the first enhancer was described for simian virus 40 (SV40) more than five years ago, its mechanism of action has remained unclear. This review describes some of the models proposed to explain the physical role of (...) enhancers in eukaryotic transcription. (shrink)

This first book-length study in English explores the long neglected ancient Chinese treatise: the Pheasant Cap Master or He guan zi (3rd century B.C.).

This paper uses the Process Dissociation Procedure to explore whether people can acquire unconscious knowledge in the serial reaction time task [Destrebecqz, A., & Cleeremans, A. . Can sequence learning be implicit? New evidence with the Process Dissociation Procedure. Psychonomic Bulletin & Review, 8, 343–350; Wilkinson, L., & Shanks, D. R. . Intentional control and implicit sequence learning. Journal of Experimental Psychology: Learning, Memory, and Cognition, 30, 354–369]. Experiment 1 showed that people generated legal sequences above baseline levels under exclusion (...) instructions. Reward moved exclusion performance towards baseline, indicating that the extent of motivation in the test phase influenced the expression of unconscious knowledge. Experiments 2 and 3 revealed that even with reward, adding noise to the sequences or shortening training led to above-baseline exclusion performance, suggesting that task difficulty and the amount of training also affected the expression of unconscious knowledge. The results help resolve some current debates about the role of conscious awareness in sequence learning. (shrink)

This paper investigates the conscious status of both the knowledge that an item is legal and the knowledge of why it is legal in sequence learning. We compared ability to control use of knowledge with stated awareness of the knowledge as measures of the conscious status of knowledge. Experiment 1 showed that when people could control use of judgment knowledge they were indeed conscious of having that knowledge according to their own statements. Yet Experiment 2 showed that people could exert (...) such control over the use of judgment knowledge when claiming they had no structural knowledge: i.e. conscious judgment knowledge could be based on unconscious structural knowledge. Further implicit learning research should be clear over whether judgment or structural knowledge is claimed to be unconscious as the two dissociate in sequence learning. (shrink)

This paper discusses Eastern European Marxists’ consideration of science and technology concerning aesthetic dimensions. Different from most of Western Marxists who take negative or dystopian attitudes towards modern science and technology from the aesthetic utopian perspective, those Marxists who come from countries such as Hungary, Yugoslav, Poland, Czechoslovakia, East Germany, Bulgaria or Romania, which once belonged to the socialist camp, under the influence of Soviet and Western culture, pay attention to the complicated tension between science-technology and aesthetics. In this paper, (...) I probe into these notions by reading György Lukács, Budapest School, Romanian theorists and the Yugoslav Praxis Group, which are divided into four key points: basic nature of science in contrast with arts; modern tension of culture between science and arts; the possibility of scientific aesthetics; and development of arts in the world of technology. There is a dialectical understanding of science and technology here which contributes to contemporary recognition of science and technology from the point of view of neo-humanism, not only in aesthetics but also human existence. This is relevant to theoretical reflection on the present and future Chinese socialist aesthetics. (shrink)

This paper develops an ethical framework for responsible finance and then applies it to Citigroup (Citi), a major financial actor in the microfinance sector, to see whether it meets with such obligations. The framework consists of two categories of responsibility. The first category is the special social responsibility of financial institutions; and the second is the fundamental principles of ethical behavior in financial services. From Citigroup’s microfinance model, scope of business, and multiple roles in the market, the company seems to (...) be fulfilling its responsibility in inclusive finance. However, judged in term of the principles of integrity, objectivity, fairness, professionalism, and diligence, it falls short of its ethical responsibility. In view of this shortcoming, Citigroup should recall its obligation to avoid conflicts of interest, to provide responsible advice, to protect clients from over-indebtedness, and most importantly, to act with integrity. (shrink)

A dynamic context model of interactive behavior was developed to explain results from two experiments that tested the effects of interaction costs on encoding strategies, cognitive representations, and response selection processes in a decision-making and a judgment task. The model assumes that the dynamic context defined by the mixes of internal and external representations and processes are sensitive to the interaction cost imposed by the task environment. The model predicts that changes in the dynamic context may lead to systematic biases (...) in cognitive representations and processes that eventually influence decision-making and judgment outcomes. Consistent with the predictions by the model, results from the experiments showed that as interaction costs increased, encoding strategies and cognitive representations shifted from perception-based to memory-based. Memory-based comparisons of the stimuli enhanced the similarity and dominance effects, and led to stronger systematic biases in response outcomes in a choice task. However, in a judgment task, memory-based representations enhanced only the dominance effects. Results suggested that systematic response biases in the dominance context were caused by biases in the cognitive representations of the stimuli, but response biases in the similarity context were caused by biases in the comparison process induced by the choice task. Results suggest that changes in interaction costs not only change whether information was assessed from the external world or from memory but also introduce systematic biases in the cognitive representation of the information, which act as biased inputs to the subsequent decision-making and judgment processes. Results are consistent with the idea of interactive cognition, which proposes that representations and processes are contingent on the dynamic context defined by the information flow between the external task environment and internal cognition. (shrink)

《傅玄〈傅子〉校读》是一部关于傅玄遗文的校释性著作。属于傅玄研究中的基础性研究.

本书内容包括:儒家与人际关系的改善;谈儒家与心灵生活;谈孟子与成功之道;感悟老子的人生大智慧等。.

Why do logicians develop so many different philosophical logics? All their aims focus on the same question--”What is logic?” Whether they have said it is the aim question which they want answer or not when they are doing logics, this is the presumed motivation for all studies of logics. In other words, the reason for logicians to do logics is try to answer what logic is. This kind of conceptual analysis on logic is the main problem style to be asked (...) in Universal Logic, such as “What is classical propositional logic?”, “What is many‐valued logic?”, “What is paraconsistent logic?”, etc. In this paper, we discuss one of Béziau’s paradoxes, Translation Paradox in Logical Translation, due to this kind of conceptual analysis on logic. Universal Logic is not a new logic, according to Béziau, it is a general theory of logical structures analogy to Universal Algebra, even if we could see it as a new logical activity. It is not to find out a ‘universal’ logic to cover all aims of logical researches. And it is definitely not in the spirit of logical monism, that is there is only one true logic. Develop Universal Logic about 15 years, besides its own motivation and purposes, it increasingly induces to two main stream problems, one is Logical Translation and the other is Combination of Logics which are two new realms in logic research. We find it is an easier way to start with Béziau’s Translation Paradox to get involved into Translation of Logics. (shrink)