This study explored the relationship between emotional intelligence and self-efficacy in trait mindfulness and subjective wellbeing. In this study, 323 Chinese kindergarten teachers were measured using the Five Facet Mindfulness Questionnaire, Emotional Intelligence Scale, General Self-efficacy Scale, and Subjective Wellbeing Scale. The study found that subjective wellbeing can be predicted directly from trait mindfulness. Emotional intelligence could mediate the relationship between trait mindfulness and subjective wellbeing. Self-efficacy could mediate the relationship between trait mindfulness and subjective wellbeing. In addition, emotional intelligence (...) and self-efficacy played a sequential mediating role between trait mindfulness and subjective wellbeing. This study revealed the relationship between kindergarten teachers’ trait mindfulness and subjective wellbeing through structural equation modeling and understood its role path, enriching the research on the Chinese preschool teachers in the field, and providing a literature reference for the international community to understand the Chinese kindergarten teachers. At the same time, the study also has some limitations, such as the use of a cross-sectional design method, a relatively single method, and the impact of COVID-19. However, we believe that this study will further enrich the research literature on the relationship between trait mindfulness and subjective wellbeing of Chinese kindergarten teachers. (shrink)

This article reviews Using Corpus Methods to Triangulate Linguistic Analysis 9781138082540.

The structure and “metabolism” (movement and conversion of goods and energy) of urban areas has caused cities to be identified as “super‐organisms”, placed between ecosystems and the biosphere, in the hierarchy of living systems. Yet most such analogies are weak, and render the super‐organism model ineffective for sustainable development of cities. Via a cluster analysis of 15 shared traits of the hierarchical living system, we found that industrialized cities are more similar to eukaryotic cells than to multicellular organisms; enclosed systems, (...) such as factories and greenhouses, paralleling organelles in eukaryotic cells. We further developed a “super‐cell” industrialized city model: a “eukarcity” with citynucleus (urban area) as a regulating centre, and organaras (enclosed systems, which provide the majority of goods and services) as the functional components, and cityplasm (natural ecosystems and farmlands) as the matrix. This model may improve the vitality and sustainability of cities through planning and management. (shrink)

ObjectiveThis study used a moderated mediation model to test the mediating effect of anxiety on the relationship between negative perfectionism and sleep quality and the moderating effect of COVID-19 epidemic risk perception during the COVID-19 pandemic in Chinese international students.Materials and methodsA sample of 239 Chinese international students from the south of China, was surveyed with the Negative and Positive Perfectionism Scale, the Pittsburgh Sleep Quality Index, the General Anxiety Disorder Scale, and the COVID-19 Epidemic Risk Perception Inventory. Version 23.0 (...) of SPSS and version 3.4 of PROCESS were used to perform the correlation analyses, mediation analysis, and moderated mediation analysis.Results Negative perfectionism was significantly correlated with anxiety and poor sleep quality. Anxiety was significantly correlated with poor sleep quality. The mediating effect test showed that anxiety had a mediating effect between negative perfectionism and poor sleep quality. Epidemic risk perception moderated the mediating effect of anxiety between negative perfectionism and poor sleep quality.ConclusionNegative perfectionism affected sleep quality indirectly through anxiety. In particular, COVID-19 epidemic risk perception moderated the relationship between anxiety and sleep quality, such that the association was stronger when the COVID-19 epidemic risk perception was high. These results provide a more comprehensive understanding of the negative link between negative perfectionism and poor sleep quality. (shrink)

潘知常(1956~ ),湖南醴陵人,南京大学企业形象研究中心主任、教授,中国文艺理论学会理事,中华美学学会青年学术委员会副主任.

本文从主体价值论的角度,对价值与规范的关系进行了较为深入的研究。不仅着眼于价值规范与现实社会的关联,揭示了价值规范的社会实质及其功能,而且还提出了价值规范的类型划分及解析。同时,本文还将价值规范问题置 于批判意识之中,指出技术理性以及社会体制缺陷所造成的价值等级秩序危机,并由此将价值重建的现实思考立足于推动政府自我转型、发展市场经济及培育社会资本之上。.

Xin shi pi pan shu" shi Fu dan da xue yi gu jiao shou Yu Wujin de yi zhu. Yu jiao shou zai shu zhong ni fen shi zhang dui dang dai de yi xie liu xing si chao jin xing fan si he pi pan, xian zhi cun dao lun ji qian si zhang, hou liu zhang zhi you cun mu, gong du zhe liao jie ci shu yuan ben de kuang jia.

Ben shu fen wu ge zhuan ji,Xuan lu le wang wei guang,Zhang quan jing,Tian xin ming,Liang zhu,Li shen ming,Liu run wei,Zhou xin cheng deng fa biao zai deng qi kan shang de pi pan li shi xu wu zhu yi de wen zhang,Zhi zai yin dao guang da dang yuan gan bu shen ke ren shi li shi xu wu zhu yi de wei hai,Shi zhong jian chi wei wu shi guan,Jian jue fan dui li shi xu wu zhu yi.

This study sheds new insight on how historically oppressed and marginalized actors are able to pursue environmental sustainability based on alternative worldviews (e.g., Indigenous worldviews) rather than succumbing to those dominant in the Western society, based on a study of the Syilx (“Okanagan”) people in British Columbia, Canada. We found that the Syilx people enacted the ethical practice of _nʕawqnwixʷ_ (“the reciprocal gentle dropping of thoughts, like water, into everyone’s minds to address the issue at the centre of discussion and (...) to reach collective consensus for action”), anchored in the Syilx worldview, to reconstruct the relationships between humans and nature. Two overlapping processes are involved: developing foundational principles for human–nature relations and carrying out reconstruction work. Ongoing enactment of _nʕawqnwixʷ_ practice provided community-based agency, enabling the Syilx people to shift the conversation around environmental sustainability. From this, we discuss the theoretical potential of community-based agency for the study of environmental sustainability, and the role of Indigenous worldviews for (re)imagining human-nature ethics (and reorienting the theoretical lens of human-animal or human-plant ethics form a firm-centric focus to a community-oriented lens), and important implications for practitioners and policymakers in the field of environmental sustainability. (shrink)

This essay explores a proper Confucian vision on genetic enhancement. It argues that while Confucians can accept a formal starting point that Michael Sandel proposes in his ethics of giftedness, namely, that children should be taken as gifts, Confucians cannot adopt his generalist strategy. The essay provides a Confucian full ethics of giftedness by addressing a series of relevant questions, such as what kind of gifts children are, where the gifts are from, in which way they are given, and for (...) what purpose they are given. It indicates that Confucians should sort out different types of enhancement and bring them to the test of the Confucian values in terms of both Confucian virtue principles and specific ritual rules. It concludes that Confucians can accept some types of enhancement but must reject others. (shrink)

本書以明清時期朱陸之爭為文化背景，選取魏裔介、張伯行、陸隴其、熊賜履、呂留良、 孫奇逢、黃宗羲、陳確、李顒、屈大均、王船山、顏元、顧炎武、費密、方以智等清初十五位學者為個案，以清初道統觀的歷史發展為經，以思想家的道統觀為緯，在對道、道統、學統、正統等範疇進行清晰界定的基礎上，對清 初各派道統觀做了立足史料而又重視思想的闡釋。.

2020年，新冠肺炎病毒在全球爆發，威脅公眾健康、打亂生活節奏、衝擊社會經濟。病毒沒有種族，也沒有國界，人們在共同面對這一瘟疫大挑戰時，健康價值固然重要，與此同時，倫理道德和人類價值如平等、自由、公正 等同樣不能忽略。 本書收錄二十多篇，由兩岸三地的學者撰寫的重大議題文章，從基礎倫理、防控倫理、法律倫理、醫療倫理、責任倫理、關懷倫理六個角度，探討如何在大疫當前的困境下，建構中國生命倫理學。書中提出多個引人反思道德傳統 、倫理精神和價值取向的問題，如防控措施與個人權利應如何平衡？健康碼的追蹤程序能否保障個人隱私權？醫療資源稀缺情況下限制老人的醫療供給是否合理？如何保障一線醫護人員的基本安全？ 作者期望通過本書補充生命倫理學的「缺如」，並為健全社會防疫意識、完善醫療衛生體系、增強道德研究，以及建構具有中國特色的生命倫理學盡一分力。在此疫情仍然嚴峻的今日，絕對值得一讀。.

Production and comprehension have long been viewed as inseparable components of language. The study of vision, by contrast, has centered almost exclusively on comprehension. Here we investigate drawing—the most basic form of visual production. How do we convey concepts in visual form, and how does refining this skill, in turn, affect recognition? We developed an online platform for collecting large amounts of drawing and recognition data, and applied a deep convolutional neural network model of visual cortex trained only on natural (...) images to explore the hypothesis that drawing recruits the same abstract feature representations that support natural visual object recognition. Consistent with this hypothesis, higher layers of this model captured the abstract features of both drawings and natural images most important for recognition, and people learning to produce more recognizable drawings of objects exhibited enhanced recognition of those objects. These findings could explain why drawing is so effective for communicating visual concepts, they suggest novel approaches for evaluating and refining conceptual knowledge, and they highlight the potential of deep networks for understanding human learning. (shrink)

The graph tong同and its associated concepts, such as da-tong (Great tong大同) and xuan-tong (mystic or dark tong玄同), have played important roles in the development of Chinese philosophy. Yet tong has received scant attention from either western or eastern scholarships. This paper is a first attempt to remedy such regret. Unlike usual understandings of tong as sameness or unity, this paper presents a nuanced account from early China, that is, ‘difference to one,’ a definition from the Mozi墨子. This definition can be (...) supported from etymological, textual, and lexical evidence. ‘Difference to one’ should not be solely attributed to a Mohist understanding; it in fact represents a common understanding of tong across philosophical streams in early China. This nuanced account provides new insights into the concept of tong in early philosophical texts, and furthermore breaks solid grounds for further studies of tong and its associated concepts. (shrink)

Xuantong 玄同 (tentatively translated as dark oneness) is a unique Daoist idea that represents an ideally mental and physical state as a result of cultivation. However, owing to limited context in the Laozi, there is no consensus on the interpretation of xuantong. Contemporary studies have also neglected xuantong’s evolution in early texts and assumed a homogeneous understanding, and hence, failed to provide a nuanced account. In this article, I investigate how xuantong evolves from the Guodian Laozi to the Huainanzi and (...) Wenzi. I argue that although xuantong may originate from the Laozi, it is in the Wenzi that a coherent theory of xuantong is accomplished. This theory advocates an orderly process of cultivation that covers internal mental states, external acts, and integration with the whole universe. The cultivation would eventually lead people to adopt an undifferentiated perspective on, and reach oneness with, all things in the universe. (shrink)

We contribute to the literature on intentions to report wrongdoing by examining whether Chinese internal auditors make consistent judgments when an ethical dilemma is presented in English and when the same dilemma is presented in Chinese. We invoke cultural frame switching theory, and our findings, which are based on a randomized experiment using between-subjects and within-subject mixed design, support the hypothesis that Chinese internal auditors are more likely to report wrongdoing when the ethical dilemma is presented in English than when (...) it is presented in Chinese. Our results, which demonstrate that internal auditors make inconsistent ethical judgments in English and Chinese, point to language-triggered cognitive bias resulting from cultural mindsets. We suggest practical interventions and language strategies to improve audit quality. (shrink)

In recent years, knowledge management has been utilized as an essential strategy to foster the creation of organizational intellectual capital. Organizational intellectual capital can be derived both individually and collectively in the process to create, store, share, acquire, and apply personal and organizational knowledge. However, some organizations only focus on the development of public good, despite the concerns arising from individuals' self-interest or possible risks. The different concern of individual and collective perspectives toward knowledge management inevitably leads to ethical conflicts (...) and ethical culture in the organization (Jarvenpaa et al., J Manage Inf Syst 14(4): 29-64, 1998; Ruppel and Harrington, IEEE Trans Prof Commun 44(l): 37-52, 2000). The purpose of this study is to examine the ethical climate within the organization and its possible influence on members' evaluation, satisfaction, engagement, and job performance with respect to knowledge management practice. The research results reveal that several types of organizational ethical climate coexist in the organization and have different degrees of influence on employees' attitude as well as participation in knowledge management activities. In this article, we argue the importance of organizational ethical climate and highlight the implications of such a climate for facilitating knowledge management. (shrink)

Healthcare systems in Singapore, Hong Kong, and mainland China are strikingly distinct from those in the West. Economically speaking, each of the aforementioned Eastern systems relies in great measure on private expenditures supplemented by savings accounts. Western nations, on the other hand, typically exhibit government funding and wariness about healthcare savings accounts. This essay argues that these and other differences between Pacific Rim healthcare systems and Western systems should be assessed in light of background Confucian commitments operating in the former. (...) In the Confucian context, bioethics and healthcare policy have a unique content, texture, and set of implications that often affront Western assumptions about the appropriate individual autonomy of patients and the appropriate character of social safety nets for healthcare. (shrink)

This book provides the first systematic study on three types of incentives for organ donation. It covers extensive research conducted in four culturally different societies: Hong Kong, mainland China, Iran and the United States, and shows on the basis of the research that a new model of incentives can be constructed to enhance organ donation in contemporary societies. The book focuses on three types of incentives: honorary incentives, commonly adopted in the United States and other Western countries by offering things (...) such as a thank-you card and a memorial park for donors to encourage donations motivated by pure altruism; compensationalist incentives, adopted in the Islamic Republic of Iran to encourage donation by providing monetary compensation to unrelated living donors for appreciating their altruistic contribution of donation; and familist incentives, implemented in Israel and mainland China to provide priority to organ transplantation to donors and/or their family members. The book demonstrates that a new model of incentives must go beyond offering only one type of incentives and should rather include different types of incentives that are practically effective, politically legitimate and ethically justifiable for particular societies. This implies that suitable incentive measures may vary from society to society to optimize organ donation. This book provides a clear reference for both the scholars and practitioners in the field of organ transplantation, as well as for general readers interested in bioethics and health care policy. (shrink)

Ecological consciousness in traditional Chinese culture is a very important thought resource in the process of constructing ‘a postmodern worldview’.