Product innovation integrates technology, knowledge, management practices, and market innovation, making it essential to gain a competitive advantage. Effective management of dynamic knowledge, which is the foundation of and driving force for product innovation, is a powerful tool that allows a firm to successfully innovate, adapt to environmental changes, and improve its competitiveness. In the “nanosecond age,” unlearning and learning in an organization is crucial to a firm’s ability to promptly update its organizational knowledge and maintain innovation vitality. Based on (...) the dynamic knowledge management perspective, this study integrates and constructs a theoretical model with environmental dynamism as the moderating variable, discusses the impact of organizational unlearning on product innovation performance, and empirically analyzes 208 valid questionnaires in the Yangtze River Delta using the multiple regression method. The results show that organizational unlearning shares a positive relationship with dynamic capabilities and product innovation performance. Dynamic capability is positively related to product innovation performance and has a partial mediating effect on the relationship between organizational unlearning and product innovation performance. Environmental dynamism shares a positive moderating effect on the relationship between organizational unlearning and product innovation performance. This study deepens the existing research on the factors that influence product innovation performance, which may help firms improve their dynamic knowledge management and product innovation performance. (shrink)

This paper introduces Chinese synthetic verbs and analyses their contributions to debates in manner/result complementarity studies and cognitive typology studies. Chinese synthetic verbs simultaneously express manner information and path/result information, but encode them into separate root slots under Beavers and Koontz-Garboden’s (2012. Manner and result in the roots of verbal meaning. Linguistic Inquiry 43(3). 331–369) scopal modifier test, so they differ from English “manner+result verbs” and further challenge the manner/result complementarity hypothesis. Synthetic verbs followed by redundant path/result verbs constitute double-framing (...) structures that twice encode the framing information, and the non-motion case, i.e., the “synthetic verb+result verb” structure, supplements Croft et al.’s (2010. Revising Talmy’s typological classification of complex event constructions. In Hans C. Boas (ed.), Contrastive studies in construction grammar, vol. 10, 201–235. Amsterdam & Philadelphia: John Benjamins Publishing Company) classification that only includes the motion case, so that Chinese synthetic verbs complement the discussion on double-framing structures. This paper thereby further falsifies the manner/result complementarity hypothesis and provides an overall illustration of the double-framing structure in cognitive typology. This paper also illustrates the diachronic changes of manner, which might be universal and await further investigation. (shrink)

This essay aims to combine a historical and a theoretical approach to Augustine’s radical insistence on the absolute dominion of divine providence in the beginning of faith . It revisits the development of Augustine’s conception of initium fidei with emphasis on the actual effects of divine grace in the psychological process of willing. By appealing to Augustine’s later reflection on the power of the will, it shows that his growing stress on the absolute authority of grace in his final years (...) accords with his deepened original understanding of the will and its freedom against a deterministic background. (shrink)

The collection contains published and unpublished essays, lecture transcripts, notes, poems, etc., often with handwritten edits and comments. Topics vary, with a focus on Chinese philosophy, comparison of Chinese and Western thought, contemporary intellectual and social reform movements, biographical reflections and self-criticism. The collection may reflect how 20th century political developments, especially the Cultural Revolution, impacted Feng Youlan's thought.

本书选取冯友兰作品中关于哲思的经典篇目,讲述作者对人生诸多领域的思考,对诸多人生问题的剖析,处处洋溢着丰富的智慧与哲人的洞见.

This is a philosophical book about the idea of human freedom in the context of Chinese philosophy on truth, the good, and beauty. The book shows that there is a coherent and sophisticated philosophical discourse on human freedom throughout the history of Chinese Philosophy in aesthetics, ethics, and epistemology. Feng Qi discusses the development of freedom in light of the Marxist theory of practice. In the history of philosophy, the relation between thought and existence, which is fundamental to philosophy, (...) has stimulated many debates. These debates, though they have assumed diverse forms in Chinese and Western philosophy, have eventually concentrated on three inquiries: the natural world (the objective material world); the human mind; and the concepts, categories, and laws that are representative forms of nature in the human mind and in knowledge. In Chinese philosophy, the three inquiries are summarized using three notions: qi (气 breath, spirit), xin (心 heart), dao (道 the Way). What relationship do the three notions have with each other? This book explores the way to human freedom through the divergent paths in Chinese philosophy. This book’s investigation of human activities brings the typical Chinese philosophical discourse from the cosmological realm into the realm of human beings as individuals. In this regard, the three inquiries can be described as being about real life, ideals, and individuals. (shrink)

Resumen: Este artículo explora los cambios en el entorno legal cambiante y la estructura social de la sociedad de la meseta Qinghai - Tíbet, la dinámica social y cultural reflejada en el declive, renacimiento y mutación de la poligamia, enfatiza el papel de la mujer en ella y espera con interés el desarrollo futuro de la poligamia en la meseta Qinghai - Tíbet. La exploración y práctica de este artículo es una nueva conceptualización de estudios anteriores sobre el poder de (...) género y la Condición Jurídica y Social de la mujer. La existencia y continuación de la poligamia refuta la comprensión mecánica de la subordinación general de las mujeres desde una perspectiva intercultural, y las características dinámicas, sistemáticas y simbólicas de los roles y estatus de las mujeres en el matrimonio poligámico en la meseta Qinghai - Tíbet verifican la predicción de la tendencia de la investigación sobre el estatus de las mujeres. La preocupación por el papel y la posición de las mujeres en las familias polígamas intenta confirmar la complejidad del poder de género y la posición de las mujeres en la sociedad. Tanto la innovación del pensamiento teórico como la exploración del camino de investigación son para ir más allá en la exploración de problemas similares. Aunque es imposible agotar todos los problemas posibles, la atención y exploración de los grupos de mujeres en el sistema de matrimonio polígamo en este artículo enriquece la visión de los estudios anteriores sobre la Condición Jurídica y Social de la mujer, pero también plantea cuestiones por explorar. (shrink)

The topic of shame has attracted little attention in Augustinian scholarship. This article will provide a detailed analysis of Augustine’s case studies of Lucretia’s rape and Adam’s act of covering himself after the Fall in De ciuitate Dei. It will be argued that Augustine’s subtle depiction of shame-feeling in the context of guilt and sin offers us an illuminating interpretation of shame and its intimate relation to personal identity.

Little attention has recently been paid to Aquinas's analyses of mixed actions, which constitute a significant sort of border line cases between the voluntary and the involuntary. A textual inconsi...

In the article "A Few Problems Regarding the Theory of Man" , Comrade Huang Tongsen argued that Marx's theory of alienation 1) "comprehends the essence of man" from "the starting point of individual person" or "isolated, abstract individual"; 2) "turns upside down the true relationship between alienated labor and private ownership" and "sums up the problem of economic system as the alienation of man's essence"; and 3) ascribes the driving force behind alienation and sublation to "the requirement of the negation (...) of negation." Thus the theory, in a historical perspective, "is idealism in the final analysis," and has "a touch of sophism." On top of that, it "violates historical facts" and "can in no way appraise correctly the historical position of class society." Based on the above, Comrade Huang concluded in the article that we should not take Marx's theory of alienation as "an important component part of Marxism." As I see it, all such viewpoints do not hold water theoretically. (shrink)

Aquinas criticizes Averroes’ monopsychism for failing to offer a satisfactory explanation for the obvious fact that “this human being thinks.” However, it also poses great challenges to Aquinas himself to show how an individual person as a material compound can be the subject of thinking, which is supposed to be unmixed with the matter. This essay aims to address these challenges by reconstructing three ontological reasons Aquinas could have offered to demonstrate the compatibility of immateriality and individuality of thinking: the (...) conception of individuality in terms of imparticipability, the complicated status of intelligible species, and the ontological priority of the soul to the body. It argues that the intellective soul as the substantial form of human beings is the ultimate principle of thinking, both for its immateriality and for its individuality. (shrink)

This essay aims to take up the philosophical challenge of causal determination in divine predestination to human freedom by reconstructing Augustine’s relevant insights to argue that divine predestination still can accommodate our intuitions concerning freedom and moral responsibility today. Section 1 briefly reconstructs the development of Augustine’s reflections on predestination by focusing on his interpretation of the election of Jacob. Section 2 appeals to attacks from the Idle Argument and the Manipulation Argument to present the theoretical difficulties in Augustine’s account. (...) Section 3 argues that Augustine’s teaching of predestination contains a significant but often-neglected aspect of moral intuitions: the asymmetry of moral responsibility, namely, the conditions of being praised for a good action are substantially different from those of being blamed for an evil one. In conclusion, this essay considers some possible objections to the Augustinian asymmetry thesis to show its relevance to our moral responsibility practices today. (shrink)

Meiotic defects cause abnormal chromosome segregation leading to aneuploidy in mammalian oocytes. Chromosome segregation is particularly error‐prone in human oocytes, but the mechanisms behind such errors remain unclear. To explain the frequent chromosome segregation errors, recent investigations have identified multiple meiotic defects and explained how these defects occur in female meiosis. In particular, we review the causes of cohesin exhaustion, leaky spindle assembly checkpoint (SAC), inherently unstable meiotic spindle, fragmented kinetochores or centromeres, abnormal aurora kinases (AURK), and clinical genetic variants (...) in human oocytes. We mainly focus on meiotic defects in human oocytes, but also refer to the potential defects of female meiosis in mouse models. (shrink)

Hylomorphism is central to Thomistic philosophical anthropology. However, little attention has been paid to the ontological status of the body in this theoretical framework. This essay aims to show that in Aquinas’s hylomorphic ontology, the body as a constituent part of the compound is above all prime matter as pure potentiality. In view of the contemporary criticisms of prime matter, it examines the fundamental theoretical presuppositions of this controversial concept and offers a defensive reading of Aquinas’s conception of the body (...) as prime matter. It also displays possible difficulties in identifying the body with prime matter and gives a clue indicating the way out. This effort will make it possible to defend the consistency of Aquinas’s conception of the body and to react to the severe criticism of hylomorphism in the philosophy of mind by contemporary philosophers such as Bernard Williams, namely by showing how hylomorphism can be formally consistent without slipping into the materialism or dualism it bitterly opposes. (shrink)

Augustine’s insights into the will and its free decision have long been a focus of controversy since his lifetime. Nonetheless, in modern scholarship, little effort has been made to clarify the actual function of the will as a psychological force in the life of mind. It has often been taken for granted that the will is an independent faculty which underlies our moral responsibility by its free choice. Accordingly, much ink has been spilled over issues such as necessity and freedom, (...) grace and free will, sin and evil will etc. This philosophical inquiry distinguishes itself from its antecedents by adopting a psychological focus on the function of the will. It attempts to explicate why uoluntas, and not other psychological activities, is the locus of moral responsibility in Augustine’s philosophical psychology. The work is thus split into two parts, each consisting of four chapters: the first part devoted to the will’s operation as a psychological dynamism, and the second to the traditional consideration of the will as a moral faculty. In the first part, the dissertation systematically investigates the psychological phenomenon of the will in its relationship to other psychological activities, from irrational affection to intellectual cognition. This phenomenological approach starts with Augustine’s unusual conception of concupiscentia carnis in his debates with Julian of Eclanum. According to Augustine’s philosophical interpretation of this biblical term, concupiscentia carnis as an uncontrollable tendency defines the essential infirmity of the will and forms the starting-point of further affective expressions of the soul. Then, the analysis advances to the role of the will in the formation of affection. It reveals the implicit approval that is entailed in the unvoluntary pre-volitional movements of the soul. This explains the superficial discrepancy between Augustine’s accounts of affection as can be found in Books IX and XIV of De ciuitate Dei. This general account of Augustine’s theory of emotion is followed by an in-depth examination of the feeling of shame so as to display the will’s actual contribution in a reflective affection. Augustine convincingly proves that shame reflects the powerlessness of the will in confrontation with concupiscentia carnis as well as the will’s effort to regain its dignity. To complete the foray into Augustine’s philosophy of the soul, his reflections on intellect and will in the process of moral decision are called into question. By reconsidering Augustine’s account of his own conversion and his reflections on our journey to the happy life, my analyses show that neither intellectualitic nor voluntaristic interpretations do justice to his understanding of moral decision. The voluntaristic interpretation overlooks the intellectual perspective of happy life and Augustine’s emphasis on the necessity of a knowledge of the good for our moral behaviour. On the other hand, the intellectualistic account unjustly ignores Augustine’s insights into the severe destructiveness of the failure of the will and the dilemma of two wills at war. To summarize, the phenomenological approach in Part I reveals the omnipresent feature of the will in mental life. The implications of this psychological feature of the will are twofold. It indicates the independence of the will as well as the limitations of the will by its actual conditions. The second part of this work investigates the moral significance of Augustine’s psychological insights into the function of the will. What bridges the gap between uoluntas as a psychological power and uoluntas as a moral faculty is Augustine’s most controversial conception of freedom. The dissertation first scrutinizes Augustine’s arguments for the independence of the will as reconstructed and assumed in the first part. By metaphysical arguments, Augustine reveals that nothing external, neither inferior nor superior being, can force the will to attain a particular disposition. For this cannot happen in a world governed by the divine order. In his analyses of the phenomenon of two contradictory wills, Augustine shows that the will is conditioned but not compelled by other internal forces. However, this merely represents the negative aspect of the will’s freedom, or libertas a coactione. At the same time, the positive aspect of Augustinian uoluntas has frequently been misinterpreted as a faculty of choice, or libertas indifferentiae. A careful reading shows that the free decision of the will is essentially a capacity to pursue one’s own happiness. In accord with this eudemonistic emphasis, the genuine freedom is the freedom to will and to accomplish the good, which alone guarantees the happy life. This original interpretation of freedom offers powerful support to Augustine’s account of moral agency. One is not only held responsible for his voluntary evildoings which he could have avoided, but also for the necessary conditions of life, i.e., ignorantia and difficultas as effects of original sin. For as argued earlier, even the presence of concupiscentia carnis as the inherent infirmity of the will contains the least assent of the will. This assent establishes the moral agency in evil willing. To account for our agency in the good will, the dissertation addresses the problem of compatibility between divine grace and freedom of will. My analysis shows that Augustine’s rigid position in the last years of his life is also philosophically defensible. An internal function of the grace upon the faculty of the will will not destroy its freedom to attain its own disposition. This philosophical analysis concludes by highlightling the close affiliation between the will and the self in Augustinian uoluntas. “I know nothing I could call my own if the will by which I’m willing or unwilling is not my own.”. By consent or dissent of the will, we identify ourselves with mental images, affective movements, practical reasoning and other psychological activities, either implicitly or explicitly. Augustine’s realistic conceptions of the will and its conditioned freedom provide a subtle and rich picture of human nature, which is still relevant to our own theoretical reflections on the self. (shrink)

A well established technique toward developing the proof theory of a Hilbert-style modal logic is to introduce a Gentzen-style equivalent (a Gentzenisation), then develop the proof theory of the latter, and finally transfer the metatheoretical results to the original logic (e.g., [1, 6, 8, 18, 10, 12]). In the first-order modal case, on one hand we know that the Gentzenisation of the straightforward first-order extension of GL, the logic QGL, admits no cut elimination (if the rule is included as primitive; (...) or, if not included, then the rule is not admissible [1]). On the other hand the (cut-free) Gentzenisations of the first-order modal logics M3 and ML3 of [10, 12] do have cut as an admissible rule. The syntactic cut admissibility proof given in [18] for the Gentzenisation of the propositional provability logic GL is extremely complex, and it was the basis of the proofs of cut admissibility of the Gentzenisations of M3 and ML3, where the presence of quantifiers and quantifier rules added to the complexity and length of the proof. A recent proof of cut admissibility in a cut-free Gentzenisation of GL is given in [5] and is quite short and easy to read. We adapt it here to revisit the proofs for the cases of M3 and ML3, resulting to similarly short and easy to read proofs, only slightly complicated by the presence of quantification and its relevant rules. (shrink)

Conscience can err. Yet erroneous conscience still seems binding in that it is likely to be morally wrong to ignore the call of conscience. Meanwhile, it seems equally wrong to act according to such a wrong judgment of conscience. The moral dilemma of erroneous conscience poses a challenge to any coherent theory of conscience. In light of this, I will examine Aquinas’s reflections on the psychological mechanism of erroneous conscience and reconstruct a sophisticated explanation of the obligatory force of erroneous (...) conscience, in which the conscientious integrity of the agent is intimately integrated with the sovereignty of divine law. Next, I will appeal to Aquinas’s distinction between the judgment of conscience (iudicium consentiae) and that of free decision (iudicium liberi arbitrii) to show that the judgments pertaining to conscience are purely cognitive rather than affective. This analysis will also help specify in what sense we can tolerate conscience’s wrong judgments. (shrink)

We examine the impact of a government-initiated CSR project on corporate misconduct using the unique setting of China’s Targeted Poverty Alleviation (TPA) program. The difference-in-differences estimates show that firms participating in the TPA program engage in fewer misconduct activities than do their counterparts. This finding is robust to the parallel trends test, the placebo test, alternative regression specifications, alternative research designs, the reverse causality analysis, and the bivariate probit model with partial observability. Further analysis shows that TPA participation enhances the (...) ability of external financial professionals to monitor performance by stimulating the dissemination of TPA-related incremental information, thereby contributing to the decline in corporate misconduct. The cross-sectional heterogeneity analysis shows that the impact of TPA participation on corporate misconduct is more pronounced in firms with higher information asymmetry, with weaker political connections, and with weaker internal governance. Furthermore, we find evidence that TPA participation improves corporate financial performance but does not deteriorate information transparency. (shrink)

This paper explores how to explain the applicability of classical mathematics to the physical world in a radically naturalistic and nominalistic philosophy of mathematics. The applicability claim is first formulated as an ordinary scientific assertion about natural regularity in a class of natural phenomena and then turned into a logical problem by some scientific simplification and abstraction. I argue that there are some genuine logical puzzles regarding applicability and no current philosophy of mathematics has resolved these puzzles. Then I introduce (...) a plan for resolving the logical puzzles of applicability. (shrink)

Introduction: On the Huang-Lao tradition of Daoist thought. Looking at the basic characteristics of Huang-Lao Daoism -- Reviewing past research and looking to the future -- How does the idea of a "Huang-Lao Daoist" school stand up to scrutiny? -- A brief introduction to the contents of this book -- Conclusions -- Huang-Lao Daoism research in light of excavated texts. Introduction -- Two types of theories regarding Dao and governance in the Huangdi Sijing -- Early Huang-Lao thought in bamboo manuscripts (...) from the ancient state of Chu -- Conclusions -- Huang-Lao thought and folk techniques and calculations: using clues from excavated texts. A look back at previous studies -- Techniques and calculations in textual images of the Yellow Emperor -- The relationships between the concepts of "forms and names" and "forms/punishment and virtue/bounty" and techniques and calculations -- Linguistic characteristics of techniques and calculations in Huang-Lao texts -- Conclusion -- The literary structure and characteristics of the thought in the bamboo manuscript known as All Things Flow into Forms (Fanwu Liuxing). Introduction -- The literary structure of the Fanwu Liuxing -- The characteristics of thought in the Fanwu Liuxing -- Some last observations -- From auto-creation to autonomy: an analysis of political philosophy in the Hengxian. Introduction -- Past research -- Self-generation from Pre-Qin, throughout Qin to the Han dynasties -- The parallel between the sections of the Hengxian -- Concluding remarks -- The idea of names or naming as one of the key concepts in the Huangdi Sijing: discussing the relationship between the concepts of the schools of Dao, names and legality. Preface -- The kinds of names seen in the Huangdi Sijing -- Surveying names in the Huangdi Sijing -- The relationship between ruler and names -- The relationship between names and law -- Conclusion. (shrink)

1920s, Bergson intellectual philosophy was very popular in China, this time also happens to be the trend of modern Neo-Confucianism began to grow and rise time, Liang Shuming and Xiong Shili have been thinking of the profound impact of Bergson. Liang Shuming trying to integrate Buddhist philosophy of Consciousness-only school and Bergson's view of life, to explain and play the Confucian "students" of the essence of philosophy, to rebuild the Confucian ideal personality. Xiong Shili cf Bergson through reflection and philosophical (...) view of life and nature, has made ​​his unique view of life body, thus the creation of "Xi provision to change" Dahua popular theory and "tacit knowledge will permit," the intuition that. Last century 20 decade, Bergson philosophy in China ideological circle considerably popular, is also right now coincidentally, Modem new Confucianism trend begins sprout and springs up, bang Shuming and Xiong Shili have gotten Bergson ideological deep influence. Hang Shuming attempt to fuse Buddhist Dharmalaksana and the viewpoint of Bergson life philosophy, to explain and develop the Confucianism the philosophy of livelihood shrewd justice, to rebuild the ideal personality of the Confucianism. Xiong Shili pass through self-examination and are contrasted Bergson philosophy on view of life and view of nature, have made his unique view for life-ontology, so, found "Xi-Bi become to change", big change view and "silent know certificate thing" intuition view. (shrink)

處於現代性價值衝突的道德困境下，自由主義從誕生之日起，就不得不面臨諸如自由與平等、權利與善的衝突。 對於這樣的兩難選擇，究竟該何去何從？ 《自由主義的道德處境》通過分析和辯駁反自由主義者們對自由主義的批判觀點，展開為自由主義作辯護性的寫作。自羅爾斯《正義論》問世以來，各種反自由主義者對自由主義的批評，以及自由主義者的回應、辯護和修正，成 為當代西方政治哲學爭論的主題。周楓以這場大爭論為背景，對自由主義和反自由主義的根本分歧作了系統的、歷史的考察與評論。其要義在於指出：處於現代性價值衝突的道德困境下，自由主義從誕生之日起，就不得不面臨著 諸如自由與平等、權利與善的兩難選擇。對衝突的任何一方價值的選擇，都是對另一方價值的損害。自由主義者選擇自由優先於平等，權利優先於善，這是否有充分的道德根據？這一選擇又讓人類付出了怎樣的代價？《自由主義 的道德處境》試圖就這些問題作一深入的探討。.

Di 1 juan. San song tang zi xu -- di 2-3 juan. Zhongguo zhe xue shi -- di 4-5 juan. Zhen yuan liu shu -- di 6 juan. Zhongguo zhe xue jian shi [translation of Short history of Chinese philosophy] -- di 7-9 juan. Zhongguo zhe xue shi xin bian -- di 10 juan. Zhe xue lun wen ji.

Drawing upon Roland Barthes’ posthumously published notebooks from his 1974 trip to China, in which he remarks upon the ‘complete absence of fashion. Clothing degree zero’, this article offers a ‘late’ reading of Barthes’ interest in fashion, suggested here as a form of writing. In reference to the late works, specifically Barthes’ penultimate lecture course on the Neutral and Travels in China, supplemented by François Jullien’s comments on Barthes’ trip to China, as well as mention of Michelangelo Antonioni’s film Chung (...) Kuo-Cina, it is possible to draw together a reading of fashion as a neutral form. As a final step, reflection is given to Susan Buck-Morss’ reading of ‘history as passing’, as discontinuous moments. Barthes’ writerly mode – which works upon incidental details – is revealed to be a pertinent method. (shrink)