Career sustainability is a well-researched issue in academics and other sectors. Technology advancements and COVID-19 have jeopardized career sustainability. Numerous studies have explored the influence of individual characteristics on career sustainability, but few have focused on leadership. In addition, cultural factors must be considered because leadership is rooted in culture. In particular, inclusive leadership reflects traditional Chinese culture. Therefore, based on self-determination social exchange theories, we analyzed the effects of inclusive leadership on career sustainability as well as the roles of (...) thriving at work and supervisor developmental feedback in career sustainability. In total, 363 samples were collected from China. The results revealed that inclusive leadership improves career sustainability through SDF and thriving at work. Theoretically, our study fills the research gap and establishes a mechanism and theoretical framework for inclusive leadership and career sustainability. Practically, we offer guidance for enterprises to cultivate inclusive leadership and improve career sustainability. (shrink)

The output feedback controller is designed for a class of stochastic nonlinear systems that satisfy uncertain function growth conditions for the first time. The multivariate function growth condition has greatly relaxed the restrictions on the drift and diffusion terms in the original stochastic nonlinear system. Here, we cleverly handle the problem of uncertain functions in the scaling process through the function maxima theory so that the Ito differential system can achieve output stabilization through Lyapunov function design and the solution of (...) stochastic nonlinear system objects satisfies the existence of uniqueness, ensuring that the system is globally asymptotically stable in the sense of probability. Furthermore, it is concluded that the system is inversely optimally stable in the sense of probability. Finally, we apply the theoretical results to the practical subsea intelligent electroexecution robot control system and obtain good results. (shrink)

BackgroundNurses working in the intensive care unit clung tenaciously to their job during the COVID-19 pandemic in spite of enduring stressed psychological and physical effects as a result of providing nursing care for the infected patients, which indicates that they possessed a high degree of professionalism and career calling. The aim of this study was to explain the associations between resilience, thriving at work, and ethical leadership influencing the calling of ICU nurses.MethodsFrom December 2020 to January 2021 during the COVID-19 (...) pandemic, a cross-sectional survey of 15 provinces in China was conducted using an online questionnaire. A total of 340 ICU nurses completed sufficient responses to be used in the study. Sociodemographic factors, job demographic factors, resilience, calling, thriving at work, and ethical leadership were assessed using the questionnaire. General linear modeling, hierarchical linear regression analysis, and generalized additive model were performed to examine all the considered research hypotheses.ResultsResilience was positively and significantly associated with calling. Moreover, thriving at work partially mediated the relationship between resilience and calling. The indirect effect of resilience on calling was 0.204, and the direct effect of resilience on calling through thriving at work was 0.215. The total effect of resilience on calling was 0.419. In addition, ethical leadership played a moderating role in the relationship between resilience and calling.ConclusionGreater resilience can positively predict increased calling among Chinese ICU nurses during the COVID-19 pandemic. Moreover, thriving at work is a mechanism that partly transmits the positive effects of resilience on calling. Overall, nurses possessing greater resilience tend to maintain thriving at work in the face of such adversity, further resulting in subsequently increased calling. Besides, findings suggest that there is stronger influence of resilience on calling among nurses working in an organization managed by an ethical leader. The current findings may offer two insights for nursing practitioners and policymakers in the postpandemic world. First, resilience training and intervention are necessary to foster nurses' sense of thriving at work in the nursing industry, further promoting career calling. Second, better training and effort on the development of ethical leadership for leaders in nursing practice are essential to encourage followers to engage in social learning of ethical behaviors and abiding by normatively appropriate conduct, further enacting prosocial values and expressing moral emotions. (shrink)

The present study is a cross-sectional survey that investigates ethical practices among Chinese psychotherapists from the perspective of a large representative sample of Chinese clients (N?=?1,100). In reports from clients, we found that psychotherapists did poorly in providing informed consent and had other ethical difficulties in the therapeutic setting and with dual relationships. We conclude that Chinese culture, especially Confucianism, had significant impact on the attitudes toward the psychotherapists' ethical practices, which complicated ethical dilemmas. It is important for cross-cultural psychotherapists (...) to become sensitive to the influences of traditional Chinese culture when counseling Chinese clients. (shrink)

Ben shu wei wo she chong dian tu shu hua xia wen ku ru xue shu xi zhong di yi ben. Gai shu yi jian ming de wen zi gou le le Gu Yanwu, Wang Fuzhi, Huang Zongxi san wei Ming mo da ru sheng huo de shi dai bei jing, hong ru de sheng ping jing li, ta men de xue shu zao yi (zhu yao zhi ta men zai ru xue fang mian de cheng jiu), cheng yu (...) jiao you yi ji san wei zai li shi shang de di wei he gong xian, ta men ren sheng de kan ke du lai ling ren bu sheng xi. (shrink)

本书在界定价值与价值观基本范畴的基础上,详尽地分析了我国青年与西方青年在人生、政治、经济、道德、审美、爱情、职业等各方面价值观的现实状况、历史传统与演变趋势,为我国青年全面了解西方、了解世界提供了独特 的视角,并在剥离出西方青年价值观的合理内核的基础上,为构建我国青年的科学价值观指明了方向。本书在我国国际交往日益广泛、即将加入WTO的时代背景下出版有着特别的意义。.

本书结合青年思想实际,阐述马克思主义的世界观和方法论,论述了矛盾分析,辩证否定,统筹兼顾,科学预见等25种思想和工作方法。.

美學大師蔣勳用文字，在時間裡的俯仰自得，找回東方最美的事物 東方美學即將再崛起，我們都要重新做好東方的文化功課 ★藝術、自然、摯友，蔣勳談東方美學，談美麗心事 ★精采收錄蔣勳水墨油畫創作，以及東方經典美術作品 ★天地、隔水、錦眉、畫心，裝幀再現長卷的荒涼與繁華 東方美學其實是生命的領悟， 領悟能夠永續，才是來日方長，領悟能夠傳承，才是天長地久。 東方美學是在漫長的歲月裡領悟了時間的意義， 領悟了生命是一個圓，周而復始。 ——蔣勳 他在文人山水畫思考時間的過去與未來，他在古典詩詞中找回不遙遠的傳唱歌聲，他在蟲痕鳥跡獸足之中看到天地大美，他在縱谷春秋之中聆聽長卷跋尾餘音裊裊。美學大師蔣勳重新思考東方美學的特殊意義，在連續不斷的心的 收藏印記中，回歸自然、溫文爾雅，在可有也可無之間，綻放最美麗的光亮。 留白、長卷、水墨、跋尾等東方美學元素，在這個全球化的時代靈光乍現，卻也內斂含蓄。也許是時候回頭省思屬於這個時代的東方美學。東方美學若要重新崛起，我們都應該從頭開始，重新做好自己的功課，迎接屬於東方的文 藝復興。.

本文集收入了当代西方科学哲学的逻辑进程、意识经验的感受性和涌现、现象学与逻辑学、西方形而上学的实存哲学路线等共26篇文章。.

In the field of history of Chinese philosophy, the key points and difficulties in the research on Fang Yizhi are mainly reflected in two ideological lines: one is how the academic pattern of the transition from Neo-Confucianism in the Song and Ming Dynasties to the texturalism in the Qing Dynasty happened; the other is how the traditional Chinese humanities accepted the western modern natural sciences and technologies. Relatively speaking, in the late Ming and early Qing Dynasties, there (...) were fewer academic discussions on the relationship between intellectual thought and natural science and technology, and no universally accepted explanatory paradigm has been put forward yet. To understand the relationship between science and humanities in late Ming and early Qing Dynasty, as well as that between modern western natural science and ancient Chinese traditional thought, Fang Yizhi is a precious object of study. Fang Yizhi's thinking and practice about "things" is a bridge linking the natural world and the human world. “Thing” in Chinese philosophy has both concrete and abstract attributes, including but not limited to the category of “matter” in Western philosophy. Fang Yizhi has always been regarded as an encyclopedic thinker, and his theory of things is extremely rich. The theory and practice of things are the core of Fang Yizhi's philosophy. Fang Yizhi believes that the three religions all hold that the ultimate noumenon itself is "unknowable" and at the same time is the fundamental basis of every single thing, so people can only "study its origin" from the "knowable", that is, the "thing". This train of thought lies in the base of Fang’s thinking when describing and analyzing the relationship between Dao and things, which includes both theories of the universe and the ontology. This paper holds that the basic idea of Fang Yizhi's philosophy on the theory of body and function is that ‘there is no body but there is function’, while on the theory of universe it is that what above Yin and Yang are unknowable. Because the Dao has no body, it has only the function. And because nothing above the Yin and Yang can be understood, people can only use what is below the Yin and Yang such as the principle, qi 氣, image and number, to form the universal principle through the induction of the principle of “things”. Furthermore, Fang Yizhi ascribes the body, mind, nature and destiny to the concept of things, that is to say, he regards the self as the object of rational cognition. In this relationship, "I" is not only the subject of cognition, but also the object of cognition, thus realizing introspection inward. Thirdly, utensils and heaven and earth, that is, man-made objects and natural objects, are external to the self. Although Fang Yizhi also advocated "making" things external to human beings, under the social class system of scholars, peasants, workers and businessmen, he could only engage in the research of the theory of external things, that is, the so-called science of quality and measurement. On the whole, Fang Yizhi's physical research and practice did not go beyond the scope of Chinese traditional natural science, but he was good at summarizing research methods, actively absorbing the contents of western natural science, and put forward correct ideas on many specific natural science issues. Mou Zongsan's discussion on the relationship between existence and activity inspires the author to think about the significance of the theory of “round ∴”. Fang Yizhi drew a series of laws represented by the theory of “round∴” through the induction of the principle of being. Although these laws are derived from existing things, they themselves are not static, but show two levels of active states: one is the internal dynamics of the laws, that is, the constant rotation; the other is that the law derived from the existing things can be applied to the activities of people, considering eternity and change, the right timing and other variable factors. This paper tries to follow the essence of Fang Yizhi's thought to seek for communication and connection between objects and things, between being and activity, between natural science and moral and human ethics. From the perspective of the development of modern and contemporary Chinese philosophy, the study of mind has always occupied an important position, and the corresponding philosophical research of “things” is relatively lacking. In theory, mind and thing are relative and inseparable aspects, and the thoughts on “things” in traditional Chinese thought resources are comparable to the study of mind in terms of diachronic, textual volume and theoretical depth. The rapid development of modern natural science and technology and its challenges to the human world have promoted the deep and lasting reflecting on the problem of things and the relationship between people and things in western philosophy. Scientific rationality invades every aspect of human's life. The transformation of knowledge to practical technology enhances human's ability to control and transform things. Instrumental rationality dominates human's understanding of things, and “things” fall from the meaning world of human's living situation and become the means to meet human's needs. A re-examination of this period in Chinese history, when pre-modern ideas and science and technology first collided, may be helpful to enlighten us to think about the relationship between science and technology and the world of human significance. (shrink)

Ben shu shou ci dui ming mo qing chu zui fu sheng ming de hui zu san da han wen yi zhu jia--Wang Daiyu, Ma Zhu, Liu Zhi de zheng zhi lun li si xiang, jing ji lun li si xiang, hun yin jia ting lun li si xiang, ren xing shan e guan, dao de xiu yang guan jin xing le quan fang wei, duo jiao du de shu li, gou chen he kao cha.

Ben shu zhu yao yan yong bing zun xun "li shi yu luo ji xiang tong yi" de yuan ze he fang fa, xiang xi shu li, jian tao zuo wei ming dai zhong qi si xiang jia de Huang Wan, qi yi sheng dao xue si xiang jin zhan guo cheng zhong cong Song ru zhi xue (li xue) dao Wang Yangming liang zhi xue (xin xue), zai dao hui gui jing dian (jing xue) de yan bian li (...) cheng, yi qi lun zheng qi xue shu yan bian fan shi zhi yu Ming Qing xue shu zhuan xing de "xian dao xing" dian fan yi yi. (shrink)

Background: Contact heat evoked potentials is used to diagnose small fiber neuropathy. We established the normal values of CHEPs parameters in Chinese adults, optimized the test technique, and determined its reproducibility.Methods: We recruited 151 healthy adults. CHEPs was performed on the right forearm to determine the optimal number of stimuli, and then conducted at different sites to establish normal values, determine the effects of demographic characteristics and baseline temperature, and assess the short- and long-term reproducibility. N2 latency/height varied with age (...) and sex, while P2 latency/height and N2–P2 amplitude varied with age. The optimal number of stimuli was three.Results: N2 latency/height and P2 latency/height decreased and N2–P2 amplitude and visual analog scale score increased with increased baseline temperature. CHEPs parameters did not differ with time.Conclusion: We established normal CHEPs values in Chinese adults. We found that CHEPs parameters changed with baseline temperature and that the short- and long-term test reproducibility were satisfactory. (shrink)

This review aimed to explore nursing literature and research on dignity in care of inpatients and to evaluate how the care patients received in the hospital setting was related to perceived feelings of being dignified or undignified. Studies conducted between 2000 and 2010 were considered, using Cumulative Index to Nursing and Allied Health Literature and MEDLINE, and the search terms ‘patient dignity’, ‘dignity in care’, ‘human dignity and nursing’ and ‘dignity and nursing ethics’. Findings revealed, from the perspectives of nurses (...) and patients, that dignity in care in the hospital setting is seen to be influenced by physical environment, staff attitude and behaviour, organisational culture and patient independence. This review can help nurses to better understand dignity in care, and for policy makers, there are implications about determining the physical environment, staff attitude and behaviour and organisational culture needed to promote patient dignity in nursing. By identifying the most important factors from patients’ and nurses’ perspectives that contribute to dignity in care, nursing interventions, such as campaigns and education in clinical practice, can be developed. (shrink)

FoLLI-LNCS is the publication platform for the Association of Logic, Language and Information. The Association was founded in 1991 to advance research and education on the interface between logic, linguistics, computer science, and cognitive science. The FoLLI Publications on Logic, Language and Information aim to disseminate results of cutting-edge research and tutorial materials in these interdisciplinary areas. This LNCS volume is part of FoLLi book serie and contains the papers presented at the 5th International Workshop on Logic, Rationality and Interaction/, (...) held in October 2015 in Taipei, Taiwan. The topics covered in this program well represent the span and depth that hasby now become a trademark of the LORI workshop series, where logic interfaceswith disciplines as diverse as game theory and decision theory, philosophyand epistemology, linguistics, computer science and artificial intelligence. (shrink)

This study aims to investigate mental health among Chinese people living in areas with differing levels of infection severity during the COVID-19 outbreak. It also assesses the association between reciprocal and authoritarian filial piety and mental health in times of crises. A sample of 1,201 Chinese participants was surveyed between April and June 2020. Wuhan city, Hubei province outside Wuhan, and elsewhere in China were categorized into high, moderate, and low infection severity areas, respectively. The Depression, Anxiety, and Stress Scale’s (...) severity cut-points were used to categorize participants. In the overall sample, 20.9, 34.2, and 29.0% of the participants showed elevated levels of stress, anxiety, and depression. Those in the highest infection severity group were significantly more likely to be categorized as having elevated levels of stress, anxiety, and depression. General linear modeling was performed on a composite mental distress variable. This model indicated that, even after adjusting for group differences in age, gender, education, and filial piety, the high infection severity group displayed more mental distress than the low infection severity groups. The model also found reciprocal filial piety to have a negative association with mental distress. Conversely, authoritarian filial piety was found to be unrelated to mental distress when controlling for the other variables in the model. No evidence was found for an interaction between either authoritarian or reciprocal filial piety and infection severity, which suggests that the negative association observed between reciprocal filial piety and mental distress was relatively consistent across the three infection severity groups. The findings suggest that future public health programs may integrate the promotion of filial piety as a strategy to help Chinese people maintain good mental health in the face of pandemic crises. (shrink)

Who can feel both happy and sad at the same time, but not discomfort? This study aimed to investigate the cultural differences in mixed emotional experiences induced by conflict stimuli among American and Chinese undergraduate students. In total, 160 Americans and 158 Chinese watched two different valence advertisements (one predominantly positive and the other predominantly negative) that elicited mixed emotions; their feelings were assessed through self-reported measures. Findings indicated the impact that cultural differences have in people’s mixed emotional experiences depends (...) on the emotional components of the mixed emotional situations. The Americans and Chinese both experience a comparably intense mixture of emotions in different valence situations, but their discomfort toward conflicting stimuli is different. Further, dialectical thinking may be a mechanism behind the influence of cultural differences in people’s mixed emotional experiences. Implications for emotion theory and research are discussed. (shrink)

In this study, we examine cases of food insecurity and food justice issues in Vermont’s environmentally vulnerable communities. Using a structured door-to-door survey (n = 569), semi-structured interviews (n = 32), and focus groups (n = 5), we demonstrate that: (1) food insecurity in Vermont’s environmentally vulnerable communities is prominent and intersects with socioeconomic factors such as race and income, (2) food and social assistance programs need to be more accessible and address vicious cycles of multiple injustices, (3) an intersectional (...) approach beyond distribution is required to address food justice issues in environmentally vulnerable communities, and (4) paying attention to broader contextual and environmental factors may provide a more nuanced approach to understanding food justice. (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)