Linguistic communication is an important part of the cross-cultural perspective, and linguistic textual emotion recognition is a key massage in interpersonal communication. Spanish is the second largest language system in the world. The purpose of this paper is to identify the emotional features in Spanish texts. The improved BiLSTM framework is proposed. We select three widely used Spanish dictionaries as the datasets for our experiments, and then we finally obtain text sentiment classification results through text preprocessing, text emotion feature extraction, (...) text topic detection, and emotion classification. We inserted the attention mechanism in the improved BiLSTM framework. It enables the shared feature encoder to obtain weighted representation results in the extraction of emotion features, which enhances the generalization ability of the model for text emotion feature recognition. Experimental results demonstrate that our approach performs better for specialized Spanish dictionary datasets. In terms of emotion recognition accuracy, the average value is as high as 76.21%. The overall performance outperforms current comparable machine learning methods and convolutional neural network methods. (shrink)

Recent research has begun to explore individual differences in statistical learning, and how those differences may be related to other cognitive abilities, particularly their effects on language learning. In this research, we explored a different type of relationship between language learning and statistical learning: the possibility that learning a new language may also influence statistical learning by changing the regularities to which learners are sensitive. We tested two groups of participants, Mandarin Learners and Naïve Controls, at two time points, 6 (...) months apart. At each time point, participants performed two different statistical learning tasks: an artificial tonal language statistical learning task and a visual statistical learning task. Only the Mandarin-learning group showed significant improvement on the linguistic task, whereas both groups improved equally on the visual task. These results support the view that there are multiple influences on statistical learning. Domain-relevant experiences may affect the regularities that learners can discover when presented with novel stimuli. (shrink)

Someone asks a climber why he wants to climb a mountain—everyone knows that climbing is dangerous and is of no practical advantage—and he replies, "Because it is there." I like this answer because it shows a sense of humor—it is quite clear that it is because he wants to climb it, but he tries to trick us by saying that it is because the mountain is there that he is itching to get at it. Apart from this, I also like (...) what the climber does, scaling sheer cliffs for no good reason. It may cause aching muscles, and there is a risk you might knock your brains out, so the average person does all he can to avoid climbing mountains. From the point of view of thermodynamics, this is the very rarely seen phenomenon of negative entropy. Because human beings always tend toward what is beneficial and avoid what is harmful, and in thermodynamics spontaneous phenomena are known as entropy-increasing phenomena, anything that tends toward the harmful and avoids the beneficial must be negative entropy. (shrink)

In the history of ethical thoughts of China and the West, ethical relations are always regarded as social relations among people, and the objects to which ethical norms apply are targeted for social business or man’s behavior. What traditional ethics concerns is ethical relationship among people or ethical feature of socialbusiness or man’s behavior. By comparison with it, environmental ethics has a good reputation for its research on ethical relationship between human being and natural environment. It has been discussing and (...) reconstructing ethical relationship between man and nature from the very beginning, and requires ethical solicitude or moral concern for natural environment. As a result, environmental ethics has to answer the question how it is possible. However, the mainstream views in environmental ethics, based on the position of moral expansion and non-anthropocentrism, can't and won't explain how environmental ethics is possible. What environmental ethics deals with is no other than the ethical relationship between man and man represented by the relationship between man and nature, what it confirms is no other than our obligations and duties to others and next generations when dealing with the relationship between man and nature, and finally, the criterion of evaluation it pursues in dealing with the man-nature relationship is no other than the integrated and long-run interest of all human beings. All these are the ground on which the contemporary environmental ethics stands possibly. (shrink)

Psychologists and philosophers who pose moral dilemmas to understand moral judgment typically specify outcomes as certain to occur in them. This contrasts with real-life moral decision-making, which is almost always infused with probabilities (e.g., the probability of a given outcome if an action is or is not taken). Seven studies examine sensitivity to the size and location of shifts in probabilities of outcomes that would result from action in moral dilemmas. We find that moral judgments differ between actions that result (...) in an equal increase in probability of harm (equal size), but have different end-states (e.g., an increase in harm probability from 25% to 50% or from 50% to 75%). This deviation from expected value is robust under separate evaluation, and increases when the comparison between shifts is made explicit under simultaneous evaluation. Consistent with the centrality of perceived harm in some models of moral judgment, perceived harm partially mediates sensitivity to location of harm probability shift. Unlike for shifts in harm probabilities, participants are insensitive to the location of shifts in probability of beneficial outcomes. They are also insensitive to the location of shifts in probability of analogous monetary losses and gains, suggesting an asymmetry between harm and benefit in moral reasoning, as well as an asymmetry between moral and monetary decision-making more broadly. Implications for normative philosophical theory and moral psychological theory, as well as practical applications, are discussed. (shrink)

Science, the proud son of the era and the crystallization of man's wisdom, is inlaid in the crown of our times like a lustrous and brilliant pearl. Social science discloses to mankind the general law governing the development of society and leads it in marching forward to the higher stages of social system - socialist society and communist society. Natural science creates for mankind tremendous productive forces like miracles, enabling the human race to live a life in fairyland. Who is (...) there who does not praise the power of science and refuses to admit that science is the great force pushing history forward? Who is there that dares openly to set up forbidden zones in science, thus serving as an executioner to strangle science? In our times, people who dare openly to do this, perhaps, are increasingly few. However, this does not mean that science can completely extricate itself from disaster. Science has to pay dearly for every step of exploration and has to undergo a stern struggle for it. Science is an undertaking that is most creative and filled with the spirit of innovation. It openly declares that it will wage an irreconcilable struggle against all the old stuff which is reactionary, dark, ignorant and superstitious. Because of this, it is bound to suffer bans and buffets from the reactionary forces. Science has no forbidden zone! This is a call of reason; but there are forbidden zones in science, and that is what we see in the picture of history and reality. What are the forbidden zones? And how should we destroy the forbidden zones and set science free? For many years Lin Biao and the "gang of four" brought terrible disasters to science. In consequence, the aforementioned question is sharply raised before us, requiring us to deal with it strictly and try to resolve it correctly. (shrink)

Most research in environmental psychology is conducted in individualistic countries and focuses on factors pertaining to individuals. It is yet unclear whether these findings also apply to more collectivistic countries, in which group factors might play a prominent role. In the current paper, we test the individual-focused value–identity–behaviour pathway, in which personal biospheric values relate to pro-environmental actions via environmental self-identity, in an individualistic and a collectivistic country. Furthermore, we test in both countries whether a new group-focused pathway also exists, (...) in which group values relate to pro-environmental behaviour via environmental group identity, particularly in collectivistic countries. Questionnaire studies were conducted among Dutch and Chinese students. Our results indicated that personal biospheric values, mostly via environmental self-identity, predict pro-environmental behaviour in both countries. We also found initial support for our newly proposed value–identity–behaviour pathway at the group level, particularly in China. Yet, in both countries, the association between group-level variables and pro-environmental behaviour was weaker than for personal-level variables, and partly overlapped with personal-level variables. Our findings show the relevance of personal- and group-level factors in understanding pro-environmental behaviour in both individualistic and collectivistic countries, which has strong theoretical and practical implications, particularly for developing international strategies to promote pro-environmental actions across the world. (shrink)

The Confucian doctrine of _tianxia_ outlines a unitary worldview that cherishes global justice and transcends social, geographic, and political divides. For contemporary scholars, it has held myriad meanings, from the articulation of a cultural imaginary and political strategy to a moralistic commitment and a cosmological vision. The contributors to _Chinese Visions of World Order_ examine the evolution of tianxia's meaning and practice in the Han dynasty and its mutations in modern times. They attend to its varied interpretations, its relation to (...) realpolitik, and its revival in twenty-first-century China. They also investigate tianxia's birth in antiquity and its role in empire building, invoke its cultural universalism as a new global imagination for the contemporary world, analyze its resonance and affinity with cosmopolitanism in East-West cultural relations, discover its persistence in China's socialist internationalism and third world agenda, and critique its deployment as an official state ideology. In so doing, they demonstrate how China draws on its past to further its own alternative vision of the current international system. Contributors. Daniel A. Bell, Chishen Chang, Kuan-Hsing Chen, Prasenjit Duara, Hsieh Mei-yu, Haiyan Lee, Mark Edward Lewis, Lin Chun, Viren Murthy, Lisa Rofel, Ban Wang, Wang Hui, Yiqun Zhou. (shrink)

It is widely agreed that reactive attitudes play a central role in our practices concerned with holding people responsible. However, it remains controversial which emotional attitudes count as reactive attitudes such that they are eligible for this central role. Specifically, though theorists near universally agree that guilt is a reactive attitude, they are much more hesitant on whether to also include shame. This paper presents novel arguments for the view that shame is a reactive attitude. The arguments also support the (...) view that shame is a reactive attitude in the sense that concerns moral accountability. The discussion thereby challenges both the view that shame is not a reactive attitude at all, suggested by philosophers such as R. Jay Wallace and Stephen Darwall, and the view that shame is a reactive attitude but does not concern moral accountability, recently defended by Andreas Carlsson and Douglas Portmore. (shrink)

Coronavirus disease 2019 has not only resulted in immeasurable life and property losses worldwide but has also impacted individuals’ development, especially teenagers. After the COVID-19 pandemic, individual rumination as an important cognitive process should be given more attention because of its close associations with physical and mental health. Previous studies have shown that creativity as an antecedent variable can predict people’s mental health or adaptation. However, few studies have focused on the relationship between creativity and individual cognitive rumination after traumatic (...) events, and the mechanism underlying this relationship remains unclear. By using the Runco Ideational Behavior Scale, the Event Related Rumination Inventory, and the Questionnaire of Adolescent Emotional Resilience, the current study explored the relationship between creativity and intrusive rumination among 1488 Chinese teenagers during the COVID-19 pandemic and analyzed the moderating effect of emotional resilience on the relationship. The results showed that creativity, as assessed by the RIBS, was positively related to teenagers’ intrusive rumination, which implied that a higher level of creative performance could predict more intrusive rumination. Moreover, emotional resilience acted as a moderator in the relationship between creativity and intrusive rumination; the correlation was stronger when emotional resilience was low. These findings provide more evidence of the relationship between creativity and mental health and show the effect of this traumatic event on teenagers. (shrink)

The eco-environmental problems have become a hot topic of global concern today. Many scholars seek intellectual resources from traditional cultures to solve these problems. This article tries to extract the rich ecological thoughts from the text of Laozi. According to Laozi, Tao is ‘the mother of all beneath Heaven’, that is, the whole universe, including man and nature, evolve from Tao. This indicates the primary harmony of man and nature. However, man mistakenly regards himself as the lord of nature, and (...) uses his force and methods of science and technology to enslave nature, causing the current ecological crisis. The way to resolve the crisis is pointed out in the following statement: ‘Man should imitate Earth, Earth should imitate Heaven, Heaven should imitate Tao, and Tao is being what it is’. Laozi advocates man to imitate nature, leading a life of ‘having no self’, ‘wu wei’ or ‘desiring no-desire’. This is the Tao-centred way of living, which brings about a transformation in human existence. Contribution: This article argues that the current ecological crisis is caused by mankind’s mistaken belief that they are the masters of nature. The philosophical ideas of Laozi provide a way to resolve the crisis, advocating that humans should imitate nature and adopt a Tao-centred way of living. This way of living brings about a transformation in human existence. The article provides a philosophical perspective on how to solve contemporary environmental problems. (shrink)

公孙龙是战国后期著名的逻辑学家和辩士，其著作《公孙龙子》是先秦名辩学派至今尚存的唯一完整文献。本书分上下两编。上编立足于《公孙龙子》六篇文本，进行详细校注、今译、英译和注疏，重新整理和编排顺序，并运用 文史互证等方法，探求公孙龙思想发展的轨迹，以重建公孙龙的思想体系。下编将公孙龙的思想分为逻辑学、语言学和一般哲学，分别结合亚里士多德形式逻辑、欧陆语言分析哲学和西方形而上学思想，进行了多学科的分析和对 比研究。.

本书是文艺争鸣杂志上发表的有关"强制阐释"的讨论的论文,包括文学阐释与对话精神"强制阐释论"的方法论元素场外征用的必要性与有效度古代文论研究中阐释的有效性问题等.

當資本主義以身體（特別是女人的身體）作為獲利的媒介，並時時刻刻提醒我們：「幸福是要靠著某種身體來獲得」時，課堂上的教學實踐成為批判常識以及讓 學生充權的最佳場域。Paul Freire (1992) 在Pedagogy of the Oppressed提出，受壓迫者的教學應由自身生活經驗和情感出發，並解構這些經驗，讓學生瞭解不同的權力關係如何型構這些日常生活經驗，並進而改變現 實社會的不平等。Freire和女性主義不謀而合地均以日常經驗為出發點，作為教學的素材，並以分析權力運作來改變被壓迫者的現況作為教學目標。女性主義 者更進一步將身體問題化，並將此帶入教學中，思考身體和教學實踐之間的關係。 這本書凝聚不同學門領域的教師，書中處理了教學現場裡以及歷史上各種不同與相同的身體經驗，並記錄教學執行者自身的研究反思，以及教學實踐之教案、實施結果分析、研究手札。這些寶貴的教學實踐與研究所得來的身體經 驗，皆是創造新論述的重要資源。.

Ben shu yi han si{692126}kai mi sen de fa lü li lun ji qi shi jian wei zhong xin lun shu le kai mi sen xiang guan fa lü li lun de yuan yuan, chuan tong ji qi shi jian te xing, lun shu le kai mi sen zuo wei " ao di li xian fa de she ji shi " dui yu ao di li fa lü li lun ji qi shi jian suo zuo chu de gong xian. tong (...) shi, kai mi sen de fa lü li lun zhi gen yu xi fang de fa zhi li nian yi ji de yi zhi de fa lü li shi chuan tong, 1848 nian ge ming qi jian chan sheng de zhu duo xian fa yi ji ao xiong di guo de di guo fa yuan chuan tong wei kai mi sen de fa lü li lun dian ding ji chu, jiang kai mi sen de li lun ji qi shi jian zhi yu fa zhi li shi he de yi zhi fa lü li shi fa zhan de da huan jing zhong yu yi shen shi, ke yi geng hao di li jie kai mi sen de li lun ji qi shi jian de yi yi yu jia zhi. (shrink)

本書將由啟發學者明道的經典系統構成的“學統”，將由親相授受的師徒傳授系統構成的“師統”。朱熹深鑒於二程門人不能準確全面傳承二程思想的歷史教訓，認識到“師統”與“學統”二者不可偏廢，既重視面對面的講學授 徒，更重視學術著作的文本建設。但在他去世後出現了極端崇拜“師統傳道”的現象，以及“學統傳道”論者針對此種極端崇拜的反擊，“師統”與“學統”的互動和張力，貫穿于宋元朱子學升沉消長的始終，勾畫了生機勃勃、 千峰競秀的學術思想圖景。.