This study adapted the Physical Disability Resilience Scale to Chinese conditions and evaluated the psychometric characteristics of the Chinese version in individuals with physical disability. A total of 438 individuals with physical disability were included in this study. The PDRS was translated to Chinese using a backward translation method. Construct validity, internal consistency reliability, and convergent validity were examined. Confirmatory factor analysis failed to replicate the original five-factor structure of the PDRS. After removing the Spirituality factor and an underperformed item, (...) exploratory factor analysis yielded four trait factors and a method-effect factor. A correlated trait–correlated method model that included the four trait factors and a method-effect factor reported better model fit than the four-factor model, which did not consider method effects. The four subscales of the revised PDRS showed adequate internal consistency. The convergent validity of the revised PDRS was established by the moderate-to-strong associations between its four subscales and theoretically related constructs. We conclude that the revised PDRS is a reliable and valid measure in assessing resilience among Chinese people with physical disability. (shrink)

Despite the flourishing of positive education, understanding of whether different character strengths have different predictive effects on academic achievement/ well-being and the mechanisms of actions between character strengths is limited. Specifically, this study adopted strength use as a mediator to understand well how character strength (assessed by caring, inquisitiveness, and self-control) is associated with students’ end-of-year academic achievements and well-being. Survey data from 349 adolescents from three different schools showed that three factors of character strengths have positive correlations with academic (...) achievements and well-being. Regression models indicated that inquisitiveness and self-control predicted academic achievements, while caring, inquisitiveness, and self-control predicted well-being, with the foremost as the strongest predictor. Mediation analyses indicated that (1) strengths use fully mediated the relationship between inquisitiveness, self-control, and academic achievements/well-being, while (2) caring had a direct effect on well-being. These findings provided possible explanations on how character strengths could affect students’ academic achievements or well-being and theoretical and empirical evidence for practices that aim to enhance students’ academic achievements and positive developments via interventions based on character strengths. (shrink)

Value co-creation goes through the stage of co-production, customer experience, service-dominant logic, and service ecosystem. The integration of science and technology has become a key factor to the process of VCC. The rise and application of artificial intelligence technology has added a new driving force to VCC and began to affect its original practical logic. Based on the consumer perspective, this study uses Q-methodology to measure consumer cognitive attitude toward the use of AI technology in VCC, aiming to explore the (...) key factors that affect VCC. The study found that content quality, information security, efficiency concern, and degree of manipulation have become the important concerns of consumers for VCC under AI integration. Moreover, their different statements have their specific focus and direction. The study demonstrates and analyzes the importance of the four factors and proposes the combination of human and non-human actors to shape the new model of VCC in the future, which is worth further deepening and exploring for academia and enterprises. (shrink)

本书是对《荀子》的详尽的分析。荀子所处的时代,诸子之间论争激烈。由于荀子对诸子的批评更具体且富于理性,因而更像是论辩。在论辩中,他建立了一个低于儒家立场的价值平台,试图从这个非独断性的平台出发,通过一 种更为对等的“讨论”,最终达成在观念上维护日渐衰落的传统生活方式的目的。荀子的写作其实是一种以鼓动天下之人从“道”为目的的辩说。.

Social judgment is a social inference process whereby an agent singles out individuals to blame or credit for multi-agent activities. Such inferences are a key aspect of social intelligence that underlie social planning, social learning, natural language pragmatics and computational models of emotion. With the advance of multi-agent interactive systems and the need of designing socially aware systems and interfaces to interact with people, it is increasingly important to model this human-centric form of social inference. Based on psychological attribution theory, (...) this paper presents a general computational framework to automate social inference based on an agent’s causal knowledge and observations of interaction. (shrink)

The dynamics behaviors of Kaldor–Kalecki business cycle model with diffusion effect and time delay under the Neumann boundary conditions are investigated. First the conditions of time-independent and time-dependent stability are investigated. Then, we find that the time delay can give rise to the Hopf bifurcation when the time delay passes a critical value. Moreover, the normal form of Hopf bifurcations is obtained by using the center manifold theorem and normal form theory of the partial differential equation, which can determine the (...) bifurcation direction and the stability of the periodic solutions. Finally, numerical results not only validate the obtained theorems, but also show that the diffusion coefficients play a key role in the spatial pattern. With the diffusion coefficients increasing, different patterns appear. (shrink)

This book presents a reading of Martin Heidegger's philosophy as an effort to strike a middle position between the philosophies of Plato and Friedrich Nietzsche. Duane Armitage interprets the history of Western philosophy as comprising a struggle over the meaning of "being," and argues that this struggle is ultimately between materialism and idealism, and, in the end, between atheism and theism. This work therefore concerns the question of the meaning of the so called "death of God" in the context of (...) contemporary Continental Philosophy.. (shrink)

The concept of social entrepreneurship emerged as a significant factor that contributes toward public welfare and prosperity. Recent studies showed that social entrepreneurship influences the economic growth and sustainability of the state. Therefore, the underlying aim of this study was to investigate the impact of social entrepreneurship on sustainable economic growth and value creation. This study also undertook to observe the mediating role of innovation in the relationship between social entrepreneurship and sustainable economic growth and between social entrepreneurship and value (...) creation. A questionnaire technique was adopted to obtain data from 343 tour operators in China. The Smart-PLS software was used to analyze the data through the aid of a structural equation modelling technique. The results revealed that social entrepreneurship has an effect on sustainable economic growth and value creation. The results also demonstrated that innovation has an effect on sustainable economic growth and value creation. Moreover, it was also observed that innovation mediated the relationship between social entrepreneurship and sustainable economic growth and between social entrepreneurship and value creation. Theoretically, this study made a valuable contribution by examining the impact of social entrepreneurship on sustainable economic growth and value creation and innovation as a mediator. In terms of practical implications, this study would certainly aid the policymakers to devise policies and strategies aim to encourage and promote social entrepreneurship. Moreover, future studies can introduce other mediating and moderating variables in order to gain a deeper insight into the phenomenon. (shrink)

Duane Cady views warism and pacifism as polar extremes on a continuum that embraces a full spectrum of ethical positions on the morality of war and peace. Realizing that he could not intellectually defend the notions of just-war theory, he found that he was a reluctant pacifist. In this new edition of From Warism to Pacifism, Cady continues to expose the pervasive, subconscious warism that is the dominant ideology in modern Western culture. He explores the changes over the last twenty (...) years—from the end of the Cold War to the ongoing “war on terror,” as well as Barack Obama winning the Nobel Prize for Peace. Like racism and sexism, the uncritical presumption that war is morally justifiable, even morally required, misguides our attitudes and institutions. In its place, Cady proposes the development of a positive concept of peace. Citing common objections to pacifist values, he describes peace as something more than the mere absence of war and demonstrates that pacifism is a defensible position. (shrink)

Alain Badiou has claimed that Quentin Meillassoux's book After Finitude (Bloomsbury, 2008) "opened up a new path in the history of philosophy." And so, whether you agree or disagree with the speculative realism movement, it has to be addressed. Lacanian Realism does just that. This book reconstructs Lacanian dogma from the ground up: first, by unearthing a new reading of the Lacanian category of the real; second, by demonstrating the political and cultural ingenuity of Lacan's concept of the real, and (...) by positioning this against the more reductive analyses of the concept by Slavoj Zizek, Alain Badiou, Saul Newman, Todd May, Joan Copjec, Jacques Ranciere, and others, and; third, by arguing that the subject exists intimately within the real. Lacanian Realism is an imaginative and timely exploration of the relationship between Lacanian psychoanalysis and contemporary continental philosophy. (shrink)

Stock price data have the characteristics of time series. At the same time, based on machine learning long short-term memory which has the advantages of analyzing relationships among time series data through its memory function, we propose a forecasting method of stock price based on CNN-LSTM. In the meanwhile, we use MLP, CNN, RNN, LSTM, CNN-RNN, and other forecasting models to predict the stock price one by one. Moreover, the forecasting results of these models are analyzed and compared. The data (...) utilized in this research concern the daily stock prices from July 1, 1991, to August 31, 2020, including 7127 trading days. In terms of historical data, we choose eight features, including opening price, highest price, lowest price, closing price, volume, turnover, ups and downs, and change. Firstly, we adopt CNN to efficiently extract features from the data, which are the items of the previous 10 days. And then, we adopt LSTM to predict the stock price with the extracted feature data. According to the experimental results, the CNN-LSTM can provide a reliable stock price forecasting with the highest prediction accuracy. This forecasting method not only provides a new research idea for stock price forecasting but also provides practical experience for scholars to study financial time series data. (shrink)

This essay argues that Heidegger’s theological thinking, best expressed by his “last god” from his 1930s Contributions to Philosophy, is a radicalization of his early Pauline phenomenology from the 1920s. I claim that Heidegger’s theological thinking, including his onto-theological critique, is in no way incompatible with Christian philosophy, but in fact furthers the Christian philosophical endeavor. The tenability of this thesis rests on disputing three critiques of Heidegger’s theology put forth by John D. Caputo, Richard Kearney, and Jean-Luc Marion, all (...) of whom argue that Heidegger and Christianity are incompatible. (shrink)

The discrepancy between measures of preferred and actual participation in decision making was used as a measure of ecological dissonance for an organization and then used to assess its relationship to job satisfaction, job involvement, job alienation, and job formalization. Questionnaires were administered to 143 faculty and staff members of Mississippi State University. Correlational analyses indicated mild relationships between the measures of ecological dissonance and job satisfaction, job involvement, job alienation, and job formalization, thus providing support for ecological dissonance theory (...) (see Miller, Topping, & Wells-Parker, 1989). It was concluded that ecological dissonance in participation in decision making was a predictor of workers’ job satisfaction, job involvement, job alienation, and job formalization. (shrink)

Duane Cady views warism and pacifism as polar extremes on a continuum that embraces a full spectrum of ethical positions on the morality of war and peace. Realizing that he could not intellectually defend the notions of just-war theory, he found that he was a reluctant pacifist. In this new edition of From Warism to Pacifism, Cady continues to expose the pervasive, subconscious warism that is the dominant ideology in modern Western culture. He explores the changes over the last twenty (...) years—from the end of the Cold War to the ongoing “war on terror,” as well as Barack Obama winning the Nobel Prize for Peace. Like racism and sexism, the uncritical presumption that war is morally justifiable, even morally required, misguides our attitudes and institutions. In its place, Cady proposes the development of a positive concept of peace. Citing common objections to pacifist values, he describes peace as something more than the mere absence of war and demonstrates that pacifism is a defensible position. (shrink)

In this work of philosophy, theology, and intellectual history, Duane Armitage offers a clear interpretation of Heidegger’s enigmatic theology as uniquely Pauline and Lutheran. He argues that the real impetus, aim, and structure of Heidegger’s philosophy of religion as well as his philosophy as a whole, are rooted in Pauline (and Lutheran) ontology. He thus demonstrates that continental philosophy of religion, and, to an extent, continental philosophy as a whole, is indebted to St. Paul and Martin Luther. This examination also (...) shows how much of continental thinking itself is traceable to Heidegger’s onto-theological critique and hence to Luther and St. Paul. Armitage argues that St. Paul and Luther remain the un-thought origins of postmodern thinking on religion, and perhaps postmodern thinking in general. (shrink)

This essay argues that Heidegger’s theological thinking, best expressed by his “last god” from his 1930s Contributions to Philosophy, is a radicalization of his early Pauline phenomenology from the 1920s. I claim that Heidegger’s theological thinking, including his onto-theological critique, is in no way incompatible with Christian philosophy, but in fact furthers the Christian philosophical endeavor. The tenability of this thesis rests on disputing three critiques of Heidegger’s theology put forth by John D. Caputo, Richard Kearney, and Jean-Luc Marion, all (...) of whom argue that Heidegger and Christianity are incompatible. (shrink)

Explore the importance of love with the youngest readers in a wonderfully accessible way. Even little children have big questions about life. Plato believed showing and receiving love makes us wise, and Love with Plato brings his philosophy to the youngest thinkers. Asking young readers what being loved feels like to them and how they can show others love prompts questions about how we treat one another and ourselves. This book will lead to inspiring conversations about loving people for what (...) is on the inside, and helping others do the same. Look for all six Big Ideas for Little Philosophers board books: Equality with Simone de Beauvoir, Happiness with Aristotle,Imagination with René Descartes, Kindness with Confucius, Love with Plato, and Truth with Socrates. (shrink)

This book critiques the postmodernism and Continental philosophy of Heidegger and Nietzche through the lens of the mimetic theory of Rene Girard.

In lieu of an abstract, here is a brief excerpt of the content:Practicing the Religious Self: Buddhist-Christian Identity as Social ArtifactDuane R. BidwellIt is somewhat paradoxical to write or speak about identity formation in two religious traditions that ultimately deny the reality of any identity that we might claim or fashion for ourselves. In the Christian traditions, a person’s true (or ultimate) identity is received through God’s action and grace in baptism; to foreground any other facet of the self, or (...) to anchor identity in anything but baptism, could be considered a form of idolatry. In the Buddhist traditions human identity is empty, woven not from an inherent or externally granted essence but through the interdependent arising of all things; 1 to cling to self and to identity as independent, enduring, immutable, or autonomous signals a mistaken understanding of reality.2 Indeed, as religious scholar Alice Keefe has written, “belief in the self as independent and self-existent is our fundamental delusion and root poison.” 3Yet day by day most of us experience our identities, including our religious, cultural, and social identities, as neither empty nor erased. On the contrary: they seem to be inscribed with enduring meaning. Knowledge has been chiseled into them through our participation in the rituals and relationships of the world. At times the very fullness of our identities can feel on the verge of overflowing. This sense of dynamic presence and fullness causes our identities to serve as important (and perhaps essential) tools for negotiating the hurly-burly of experience and relationship in the mundane, finite, material world.4 From this perspective, our religious identities are social artifacts, entities and meanings formed in between, or on the margins of, biological selves that are related to one another through communities of practice.5 These communal artifacts may then be interiorized by individuals as resources that can be employed in or offered back to the world—performed, if you will—through particular (and sometimes disciplined) practices.6The primacy of social process in creating and maintaining religious identity implies that community remains central to the process of fashioning the religious self in contemporary Buddhist and Christian practice. If this is true, it raises, of course, important questions about our understandings of ecclesiology and the nature of the sangha, theological anthropology and Buddhist understandings of the person. These questions [End Page 3] deserve to be answered, but they are too broad to be addressed here. My more modest intention is to contribute to generative conversation about religious identity formation by illustrating how my own religious identities as Buddhist and Christian have been practiced and performed as social artifacts in two particular instances. In a secondary sense, this essay serves as a reflection on pastoral work in a multifaith context, something “much needed in the Buddhist-Christian studies milieu.” 7Given the diverse academic approaches to Buddhist-Christian studies, it seems wise to begin by describing my own background and approach. By training I am a pastoral theologian, someone who seeks to understand critically the richness and complexity of human experiences and then to respond with appropriate, faithful, and effective acts of care. The psychological meta-theory of social constructionism serves as a primary conversation partner for my work; it invites me to ask “not what goes on ‘inside’ people, but what people go on inside of.” 8 For pragmatic reasons I tend to utilize David Tracy’s mutual critical (or revised) correlational method,9 and in the dialectic between understanding human experience and responding to it, I privilege liberationist theologies and religio-ethical norms of justice, love, and wisdom. My practice as a spiritual director and pastoral counselor seeks to promote practices of freedom for all people.10As a minister in the Presbyterian Church (USA) I am accountable to the Reformed tradition of Christian theology. My formal theological education occurred in the ecumenical context of a divinity school affiliated with the Christian Church (Disciples of Christ) and at a diocesan seminary affiliated with the contemplative Anglican tradition. My informal training in Buddhist philosophy and practice occurred in the Theravada traditions of Southeast Asia, primarily through five years of participation in an immigrant congregation and weekly study with Thich Phap Nhan, a Vietnamese monk... (shrink)

Photography in Colorado was encouraged as early as 1861, when newspaper editor William Byers wrote in the Rocky Mountain News, "Secure the shadow, ere the substance perish," and roused the citizenry to take photographs of their families, friends, landscape, homes, and mills in order to document their lives and share them with others. The revised edition of Colorado: A History in Photographs draws on this rich legacy, portraying Colorado's history in images taken from the frontier era to the present, all (...) accompanied by a vivid, updated narrative. Presenting a broad view of countless aspects of life in Colorado and including 270 black-and-white photographs, this book will inform, entertain, and inspire all those who delight in learning more about the history of the Centennial State. (shrink)

abstract: Despite the maturing and formalizing of Buddhist-Christian studies as an academic discipline, its practical and pastoral implications are insufficiently addressed. Most of the practical literature to date addresses spiritual care, broadly conceived, within a narrow range of sources and theories. This scoping study identifies three primary resources offered to providers of spiritual care by scholars of Buddhist-Christian studies: an expanded theoretical base for assessment and interpretation, practices for caregiver formation and cultivation, and guidance for care with spiritually fluid people. (...) Scholars of Buddhist-Christian studies could make at least four additional contributions to chaplaincy and spiritual care: a revised telos of care, attention to care as a site of spiritual practice, criteria for salutogenic spiritualities, and refined practices for interreligious and postcolonializing care. These potential contributions require the discipline to carefully consider methodological issues and broaden its range of sources. (shrink)

Currently, there are two bottleneck problems in the research of college students’ entrepreneurial intention and entrepreneurial behavior: lack of comprehensive and systematic theoretical framework and empirical analysis to reveal the role path that affects entrepreneurial intention, and most studies ignore the gap between entrepreneurial intention and behavior. Based on the literature review, this study adopted the Theory of Planned Behavior as the theoretical framework introduced entrepreneurial situational factors and entrepreneurial implementation intention, and constructed a two-step extended entrepreneurial intention–behavior model. The (...) structural equation was constructed using AMOS24.0 to empirically analyze the antecedent variables of college students’ entrepreneurial intention and the factors influencing entrepreneurial behavior. The empirical results showed that expected material possessions, expected social reputation, expected self-evaluation, mission and responsibility, and career development are the antecedent variables of entrepreneurial attitude. Support from families and friends, college teachers’ views, and the role models are antecedent variables of entrepreneurial subjective norms. Professional ability, entrepreneurial ability, entrepreneurial experiences, and personality traits are the antecedent variables of entrepreneurial perceived behavior control. In the formation stage of college students’ entrepreneurial intention, attitude, subjective norms, perceived behavior control, and entrepreneurial situational factors have significant impacts on the formation of college students’ entrepreneurial intention, while entrepreneurial intention, perceived behavior control, and entrepreneurial situational factors have significant impacts on the transformation phase of entrepreneurial behavior. Entrepreneurial implementation intention plays an intervening role between entrepreneurial intention and behavior of college students. (shrink)

Three times in Book 1 chapter 13 of the Nicomachean Ethics, Aristotle says desire partakes of reason in a way. There is a consensus view in the literature about what that claim means: desire has no intrinsic rationality, but can partake of reason by being blindly obedient to the commands of reason. I argue this consensus view is mistaken: for Aristotle, adult human desire has its own intrinsic rationality, and while it is to be obedient to reason, it is not (...) blind obedience, for when reason tells desire to obey, it includes an explanation supporting its order which desire can at least potentially understand. Thus, the nature of human desire, and also of the characteristic interaction of desire and reason, is much different than it is standardly taken to be. (shrink)

This chapter contains section titled: The Cosmic Community Social and Individual Autonomy The World Out of Balance Multiple Communities, Multiple Identities Renewing the Cosmic Community.

For centuries, outside business organizations have sought to enter into business relationships with indigenous populations, often benefitting both parties. However, the power imbalance that foreign settlers had over indigenous peoples often led to exploitative relationships whereby the indigenous people were marginalized and at times treated inhumanely. While the nature of trade and relationships has changed over time, the special status that native tribes enjoy in U.S.A. continues to attract attention from business enterprises. In the past few years, various organizations have (...) found it advantageous to their business interests to engage in transactions with Native American tribes. Three specific examples are described: Allergan transferred patent rights to a tribe to circumvent a U.S. patent review panel; Tesla opened a store and service center on native land in New Mexico to get around the state’s dealership laws; and Lume Cannabis Co. opened retail stores on native lands in Michigan near communities that had decided to not license recreational cannabis stores. All three examples raise questions over the ethics of buying access to native sovereignty. Students are asked to apply ethical theories to try and identify what distinguishes ethical and unethical transactions. (shrink)

As considerações de Merleau-Ponty sobre a historicidade são significativas, tanto como um relato fenomenológico, quanto como um relato existencial de nossa situação histórica. Naturalmente, estes aspectos de seu trabalho não se excluem mutuamente, mas se entrelaçam. E cada aspecto contribui para o sentido da crise da historicidade humana. Primeiro consideraremos a crise fenomenológica da historicidade – ou seja, consideraremos a crise da historicidade fenomenologicamente. Esta é a tentativa de revelar as condições da possibilidade da história a partir da história ou (...) da estrutura de nossa situação histórica – onde a posição de Merleau-Ponty se afasta da fenomenologia husserliana. Em seguida, consideraremos a crise existencial de historicidade – ou seja, consideraremos a crise de historicidade existencialmente. Esta é a tentativa de compreender o imperativo de que as coisas são importantes para nós historicamente. Finalmente, vamos indicar brevemente a importância destes aspectos de nossa historicidade como um entrelaçamento crítico. Este entrelaçamento crítico revela a intrusão mútua do “como” e do “porquê” de nossa historicidade, que Merleau-Ponty descreve no final de sua carreira como uma existência chiasmática dentro da carne do mundo. O cruzamento crítico como interrogatório de nosso ser histórico fornece o “quem”, “o quê”, “quando” e “onde” de nossa historicidade. (shrink)

While Merleau-Ponty’s political positions evolved over the course of his career, they are grounded in and guided by a remarkably consistent account of historicity. Praxis requires authentic historical engagement; and Merleau-Ponty was critical of inauthentic a-historical approaches throughout his career. I chart a trajectory of Merleau-Ponty’s position from The War Has Taken Place (1945), through some of the newly published material from the mid to late 1940’s Michel Dalissier’s monumental two volume collection of inédits, and the Introduction to Signs (1960). (...) This results in two surprising and admittedly controversial observations that contradict dominant narratives. I argue that: (1) Merleau-Ponty’s account of historicity precludes the claim that he abandoned Marxism altogether with the writing of Adventures of the Dialectic (1955); and (2) Merleau-Ponty’s account of historicity reveals the dominant Western narrative about the war in Ukraine to be inauthentic. (shrink)