This study is based on the situation of Taiwan listed companies as derivative financial products from 2015 to 2017, analyzing the relationship between the hedging of derivative financial products and characteristics of enterprises and the factors that affect the hedging decision-making of companies. It is found that even after the announcement of Taiwan’s No. 34 and No. 36 bulletins, there are still some problems that are needed to improve in the disclosure of derivative financial product investment information by Taiwan’s listed (...) companies, at least in the disclosure of the reasons for this conduct which is still insufficient. In this study, two-stage regression analysis method is applied to empirical analysis, and it is found that hedging activities are related to corporate characteristics, such as expected financial crisis costs, corporate size, equity issues, growth investment opportunities, and information asymmetry. In the investment of derivative financial products, enterprises should evaluate their own financial characteristics as a reference for the risk avoidance decision. At the same time, it is necessary to investigate different natures of hedging tools used in appropriate risk categories, so as to fully achieve the hedging effect and maximize the hedging benefits. This study also found that companies with higher growth investment opportunities, larger size, and higher financial crisis costs will tend to use derivative financial products for hedging. As for the impact of other industries, it is found that the electronic and electrical machinery industries are more active than other industries in hedging behaviors of undertaking derivative financial products’ transaction. (shrink)

Respect for patient autonomy is paramount in resolving ethical tensions in end-of-life care. The concept of relational autonomy has contributed to this debate; however, scholars often use this concept in a fragmented manner. This leads to partial answers on ascertaining patients’ true wishes, meaningfully engaging patients’ significant others, balancing interests among patients and significant others, and determining clinicians’ obligations to change patients’ unconventional convictions to enhance patient autonomy. A satisfactory solution based on relational autonomy must incorporate patients’ competence (apart from (...) decisional capacity), authenticity (their true desires or beliefs) and the involvement level of their significant others. To that end, we argue that John Christman’s procedural approach to relational autonomy provides critical insights, such as the diachronic or socio-historical personhood, sustained critical reflection and his recent explication of the nature of asymmetrical relationships and helpful interlocutors. This study reviews Christman’s account, proposes minor modifications and advocates for an integrated three-dimensional model for medical decision-making. Clarifying the relationship among the three elements promotes an ethical framework with a coherent understanding of relational autonomy. This model not only provides a descriptive and normative framework for end-of-life care practice but also reconsiders the nature of the clinician–patient relationship and its normative implications. We further present a case study to illustrate the merits of our proposed model. Altogether, our proposal will help navigate complex medical decision-making, foster trust and negotiate shared values between patients and their significant others, particularly in end-of-life care. (shrink)

Modern education attaches great importance to interdisciplinary skills, among which computational thinking is a core element, and heralds a new era. IT application has shaped education in the 21st century. Computational thinking has provided further impetus for building an all-encompassing social network and fostering a DIY culture enabled by digital technologies. One empirical study used four apps to test children's development in computational thinking and fluency. The article will help students overcome their fears of coding. Peer reviews provide students with (...) an opportunity to learn from each other and become more motivated. These reviews also serve as feedback for teachers to evaluate students' performance. Experimental design is used in this study, and a peer review system is implemented. Freshmen attending a programming class in a university are used as samples. At the class, students write computer programs with f-Chart, which provides a graphical user interface for students to learn programming logic and design. Zuvio, a cloud-based interactive response system, is used to conduct the peer reviews. The data of this study are analyzed through R. The results show not only an improvement in students' learning performance but also a gap between students' peer review scores and teachers' evaluation scores. Learning feedback and evaluation is crucial to transform education between students and teachers into a sustainable cycle system. (shrink)

Personality disorders are usually treated with face-to-face sessions and/or digital mental health services. Among many schools of therapies, schema therapy stands out because rather than simply targeting the symptoms of PD, it cordially targets the cause of PD and heals the early maladaptive schema, thus is exceptionally good at soothing emotional disturbances before enacting cognitive restructuring, resulting in long-term efficacy. However, according to Piaget’s genetic epistemology, the unmet needs lie in the fact that the schemata that determine the adaptive behavior (...) can only be formed in the interaction with the real world that the patient is living in and reconsolidated by the feedback from the object world upon the patient’s newly-formed behavior. Therefore, in order to reshape the patient’s schema modes to support adaptive behavior and regain emotional regulation capabilities of the healthy adult, one may have to reconstruct the object world surrounding the patient. Metaverse, the bestowed successor to the Internet with the cardinal feature of “the sense of full presence,” can become a powerful tool to reconstruct a new object world for the patient with the prescription of a psychotherapist, so as to transform the treatment techniques in schema therapy into the natural autobiographical experiences of patients in the new object world, thus gradually reshape the patient’s schema modes that can ultimately result in an adaptive, and more inclusive, interaction with the real world. This work describes the underlying theory, the mechanism, the process, and ethical considerations of such promising technology for the not-too-far future. (shrink)

Because the investigation of things and the extension of knowledge is a method of thinking, Ch'eng Tzu dealt with it first. In Erh Ch'eng i-shu [Legacy of the Two Ch'engs], section 25, it is said: "The Ta hsueh [Great Learning] states: A thing has its essentials and nonessentials, an affair has a beginning and an end. Knowledge of what is primary and what is secondary approximates the truth." Ch'eng Tzu maintained that the most important thing in study is to know (...) what is essential and what is nonessential - the beginning and the end. The extension of knowledge lies in the investigation of things; it is essential and constitutes the beginning. Governing the world and the state is nonessential and constitutes the end. Chu Tzu [Chu Hsi] said: "Ch'eng Tzu discussed the theory of the investigation of things in detail." But what is the extension of knowledge and the investigation of things? Chu Tzu maintained that "to investigate" [ko] means "to study thoroughly" [ch'iung]; the term "thing" [wu] means "principle" [li]. To investigate the thing is to study its principle thoroughly. A thorough study of principle leads to an extension of knowledge; without a thorough study there can be no extension. Consequently, he thought that the investigation of things is the beginning of truth and that the student who undertakes the investigation of things is already near the truth. Why? Because the student who undertakes the investigation of things can control his mind completely. Although the key to governing the state and pacifying the world lies in the person — as in the saying "governing the world and the state must begin with the person" — one who would govern the state and pacify the world must first cultivate himself. Cultivating the self is the key to governing the state and pacifying the world, and the means of cultivating the self are the investigation of things, the extension of knowledge, sincere thought, and a correct mind. Perhaps the reader will ask, what the relationship is between cultivating the self, on the one hand, and the investigation of things and the extension of knowledge, on the other hand? Cultivating the self belongs to the realm of ethics; investigating things and the extension of knowledge belong to the realm of knowledge. Given the fact that the cultivation of the self belongs to the realm of ethics and the investigation of things and the extension of knowledge belong to the realm of knowledge, how can an intrinsic relationship between these two dissimilar realms develop? We know that Ch'eng Tzu emphasized two kinds of knowledge, moral knowledge and empirical knowledge. He maintained that if there were only empirical knowledge, there would be only the physical person dependent upon external things without knowing truth. Moral knowledge is true knowledge; therefore, it is necessary to transform empirical knowledge into moral knowledge. Only when external, empirical knowledge and internal, moral knowledge are combined is there true knowledge. But how are empirical knowledge and moral knowledge combined? Chu Tzu elaborated on this point. In the collected writings of Chu Tzu there is an explanation of the couplet "Heaven gave birth to the people/There are things and there are laws" from the Shihching [Book of Poetry]: "Ta ya cheng min." Chu Tzu maintained that in the line "There are things and there are laws" from the Shih-ching, the word "thing" [wu] means "form" [hsing] and the word "laws" [tse] means principle [li]. "Form" is a metaphysical concept, and "law" is what is called metaphysics. Man certainly cannot be without this thing, but unless we understand the "principle" of this "thing," we have no way of knowing whether it conforms to the correct form of life or of deciding the appropriateness of the thing. We must, therefore, seek the principle of this thing. But even if we know the thing and seek its principle, we still have not reached "the limits of the thing"; "the principle of the thing" has not been thoroughly studied and our knowledge of it is not complete. Consequently, we must strive "to reach its limits." This is the meaning of the statement:Only by investigating the thing and arriving at the thing itself can the principle of the thing be known completely. When the principle of the thing is known completely, our knowledge of it is extended and focused. Without obscuration, weaknesses and insurmountable barriers, the intention cannot but be sincere and the mind cannot but be up-right. (shrink)

The concept of rectifying names [cheng-ming] is a familiar one in the Confucian Analects. It occupies an important, if not central, position in the political philosophy of Confucius. Since, according to Confucius, the rectification of names is the basis of the establishment of social harmony and political order, one might suspect that later political theories of Confucian-ists should be traced back to the Confucian doctrine of rectifying names. It need not be added that the theory of rectifying names, as (...) developed by Hsün Tzu in the third century B. C., served the double purpose of strengthening his political doctrine of government on the one hand and repudiating doctrines of names on the other. (shrink)

Background Care homes have been disproportionately affected during the COVID-19 pandemic. Practical challenges of enacting infection control measures in care home settings have been widely reported, but little is known about the ethical concerns of care home staff during the implementation of such measures.. Objectives To understand the ethical challenges perceived by care home staff during the early months of the COVID-19 pandemic. Research design An exploratory qualitative study. Participants and research context A purposive sample of 15 care home staff (...) in different roles and ranks in Hong Kong was recruited to take part in semi-structured interviews between June and August 2020. Ethical considerations Ethical approval for this study was obtained. Participation was voluntary and anonymous. Participants had the right to withdraw from the study at any time without reprisal. Findings Three themes were identified: unclear legitimacy regarding infection control measures, limited autonomy in choices over infection control measures and inevitable harms to residents’ well-being. While the participants expected that they would have legitimated power to implement infection control measures, they were resistant when their right to self-determination of testing and vaccination was infringed. They also felt trapped between ethical duties to protect care home residents from infection risk and the anticipated detrimental effects of infection control measures. Conclusions The findings of this study reveal tensions among the ethical obligations of care home staff in response to a public health emergency. They highlight the importance of strengthening ethical sensitivity and ethical leadership in identifying and resolving the challenges of pandemic responses. (shrink)

The concept of rectifying names [cheng-ming] is a familiar one in the Confucian Analects. It occupies an important, if not central, position in the political philosophy of Confucius. Since, according to Confucius, the rectification of names is the basis of the establishment of social harmony and political order, one might suspect that later political theories of Confucian-ists should be traced back to the Confucian doctrine of rectifying names. It need not be added that the theory of rectifying names, as (...) developed by Hsün Tzu in the third century B. C., served the double purpose of strengthening his political doctrine of government on the one hand and repudiating doctrines of names on the other. (shrink)

The general circumstances in which Confucianism developed during the century between the death of Confucius and the rise of Mencius and Haün Tzu may be observed in the "Biographies of Confucians" in the Shih-chi [Historical Records] and in the chapter entitled "On Learning" in Han Fei Tzu.

Man [sic.] follows the earth, earth follows the heaven, heaven follows the Tao and the Tao follows nature.– Lao Tzu (Tao Te Ching)Taoism, as an ancient traditional Chinese philosophy, not only prof...

SUMMARY1 The rational soul becomes the constant and dimensionless Euclidean point in all experience - defining the situations in which it finds itself, but itself undefined and undefinable in any situation. It is in nature but not of nature. Just as the dimensionless Euclidean point can occupy infinite positions on a line and yet remain unaltered, so the immortal, active intellect remains unaffected by the world in which it finds itself. It is not influenced by age, sense data, sickness or (...) death. It is the knower whose nature is pure knowing or reason. This is in great part the basic assumption that runs through the history of Aristotelean and modern symbolic logics24.The rational soul grasps identity, reasons consistently, and knows objectively for though it is in the world it is not of the world. Thus it is unnecessary and impossible to relate its truth to time or place or condition. As the source of understanding it need not be understood. It understands in that it knows. It is this which places the objective knower and observer outside of all systems of knowledge that it creates in philosophy, science and theology, and frees it from subjective interpretation. It is the absolute observer beyond self-observation.252 Language, values, and meanings reflect the absolute viewpoint of the dimensionless observer beyond the necessity of observation. The task of this observer is to know trie world just as the task of the animal and plant soul is motion and reproduction. The rational soul performs its task beyond nature as surely as animals and plants perform their tasks in nature. This is why it is possible to discuss the necessary evolution of living organisms in nature, but unnecessary to discuss the necessary or unnecessary nature of the evolution of this discussion. This is one of the reasons why determinism or predestination which seem so clearly applicable to nature, need not be applied to theories of determinism and predestination. These are principles grasped in reality beyond nature and totally inapplicable to the non-natural spirit that comprehends their essences. Thus self-reflexive questions about the questioner are as irrelevant as would be questions historically of “in what sense might the definition of dimensionless point itself be dimensioned or dimension-less?”26 Questions, on the other hand, that relate to the observed world are important for they can be truly answered (where questions as to the nature of the questioner cannot). In this view reality is not nature, but rather it is from reality that the objective observer, philosopher, scientist, and theologian understands and controls nature.3 Logic, the science of reason, is the science of all sciences. It reflects the pure and innate rational nature of the knowing intellect or soul. It is pure form beyond nature. Its realm is that of first principles or axioms. These too are in the world but not of it, as with Plato's eidos and Aristotle's universals. They are clear, true and self-evident. This explains the on going use of axiomatized revelations in studies in the natural and social sciences, the arts and the humanities. In symbolic logics, natural languages are in and of the world, but meta-languages are the constructs of pure intellectual activity and thus not natural. The abstract tends to become the more real, the less it can be found in nature. Rational souls, however, share a common reality that is as universal for Frege as it was for Aristotle.274 The occidental object tradition in general breaks out of the nature continuum by withdrawing into reality where the intellect knows and manipulates the world in philosophy, science, and theology from its position in and understanding of reality. Nature is a sub-set of reality and not vice versa. Axioms are the laws and determinants of nature and logic, but they are not nature.28 This means that at the basis of the occidental continuum of nature there is a qualitative and irreducible dichotomy of reality vs. nature. This has been most useful in the history of occidental science, but it produces a world view in which nature may lose the race with reality. SUMMARY IIIn the first portion of my paper, I discussed the implications of the Euclidean egg for philosophy and science as nature is understood and manipulated from reality. I shall now turn to what I see as the implications of the three-legged chicken view that the human intellect is in and of nature and that reality is a perspective in nature and is not simply the other of an irreducible qualitative dichotomy. Although there are an endless number of such implications that I could explore, the following, it seems to me are the most important:1 In the natural continuum there is no “dimensionless real” which can serve either as the locus of an external observer or a fixed position in nature. There is no perspective which is not an aspect of that upon which it is a perspective. The Chinese sage, for example, is one who sees himself/herself as one with or within natural process. This is expressed in a number of ways. Fung Yu-lan speaks of the difference between having no knowledge and having no-knowledge.34 Within such a continuum there can be no abstracting out of the absolute and unchanging. The nameless is the source of the named. First principles are the process itself and these principles are the alternation of opposites:“The Nameless is the origin of Heaven and Earth;The Named is the mother of all things.Therefore let there always be non-being so we may see their subtlety, And let there always be being so we may see their outcome. The two are the same.“352 An empty mind is not a blank mind. Where Aristotle viewed the mind as a blank tablet at birth to be filled by sense experience, Hsun Tzu speaks of its emptiness. It is the emptiness of the Tao itself:“The mind is constantly storing up things, and yet it is said to be empty. The mind is constantly marked by diversity, and yet it is said to be unified. The mind is constantly moving, and yet it is said to be still. Inevitably it will see things for itself. And although the objects it perceives may be many and diverse, if its acuity is of the highest level, it cannot become divided within itself.”36The nature in which and of which the mind is both perspective and aspect remains a totality. Being a totality, it is empty of itself just as any part of a whole, while a part of the whole, is empty of the whole. My ideas of myself are both of myself and empty of myself. This point can be illustrated with the simple example of knowing and speaking about two hands – one of which is mine, and the second of which belongs to someone else. 1 can objectify the second hand and fill my blank mind with information and observations about it, but I continue to remain outside of it –the arbiter in my statements of its nature and reality. However, in knowing my own hand, the hand known is also the knower and what I know represents a perspective upon an aspective of a totality of which “I–my–hand” are aspects. Being an aspect of the whole is being empty of the whole. If mind is in and of nature, any perspective on nature is an aspect of the whole. A blank mind is an unnatural mind outside of nature, filling up with impressions of nature. An empty mind is nature viewing nature as aspect and perspective. The occidental would be ashamed to reach old age and still have a blank mind. The Chinese sage would be ashamed to reach old age and still not recognize that the mind is empty.3 If mind is in nature and like nature, then language too reflects natural flow and change and process. It is one thing for me to talk about myself and another for me to talk about someone else. In the case of the latter, I may insist that objectively this other subject fits into this or that category and even administer tests to determine that it does do indeed so. But when I talk about myself, the speaker and the object of speech are one and the same. The terms I select do represent a dichotomy of sorts, but it is one of aspect and perspective and not subject and object. When I say “this is my hand” for example, the words create distinctions which are aspects of awareness but do not create an / that is or is not my hand. Language does not model or even represent reality as opposed to nature. It makes reality possible as something that nature says or thinks. Reality through language is an aspect of nature and thus a perspective upon itself as aspect. This is an important distinction that translators often miss.4 Logic in this natural continuum is concerned with distinctions in a very different sense. As a consequence of the unity of nature and mind, three kinds of distinction in experience are manifested: (a) Those distinctions which come into being as aspects of the changing world.The 10,000 things are in this sense aspects and not separate “identities” as some philosophers and scientists presuppose.37 (b) Those distinctions which come into being as aspects of the human mind. These are impressions of and thoughts about the infinite distinctions of which the restless mind is capable, (c) Those distinctions which come into being by way of the mind's use of symbols. These are the distinctions which permit us to stabilize and store our experiences, preserve the answers to our questions, and name the world into compartments and relationships.Implicit in these three assumptions which connect the distinguishing mind to the unity of a nature of'10,000‘ aspects, is an inferential process of aspect to perspective to knowledge to understanding to attitude to action/response. The reasoning mind synthesizes some aspect of experience in nature with a perspective upon this aspect. This synthesis, in turn, is an aspect of mind and the reasoning process proceeds from it to a perspective upon it which is knowledge and understanding. Knowledge and understanding in turn are aspects of thinking and the reasoning process proceeds from them to a perspective upon them which is an attitude. Attitude in turn is an aspect of thinking and the reasoning process proceeds from it to a perspective upon it which is reflected in the reasoning individual's actions and responses. This inferential process is a continuum which proceeds from aspects of experience to perspectives in thought to action and response. In this sequence an aspect is always connected by a perspective which becomes an aspect, until action/non-action, response occurs. This is as applicable to the details of life as it is to mastering life as a whole. When this inference process is incomplete many problems may result, ranging from action without understanding to the confusion of aspect and perspective with one another or to “obsession with distinctions.”38In practice this is a logic of paradox. The human being is aware that he or she is a living-dying aspect of nature, but an aspect which is also a perspective upon nature's aspects of living and dying. This paradox is the process around which a profound logic of aspect/perspective is developed by the sage. This view of logic within a continuum does not mean that there is no principle of identity, contradiction or excluded middle present – as some Chinese and European philosophers assume.These principles are also implicit in the knowing of my hand versus the knowing of the hand of another. However, the content, meaning, and application of these principles may vary just as when I say propriety, I mean propriety, and when the Chinese says li he means li but the context, meaning and application of the term may differ in each case.5 Aspect logic as it relates mind to nature in a cosmological totality is a series of syntheses in a cyclic continuum organizing thinking in phases. Each phase is an aspect/perspective synthesis which becomes an aspect of a further aspect/perspective synthesis. This progression might be described thusly: The synthesis of nature/human which is Tao (non-being) translates into the aspects of being (the 10,000 things), and as such is a synthesis of aspect and perspective. This synthesis of aspect and perspective translates into an aspect of ideas and as such is a synthesis of perception and conception. This synthesis of perception and conception translates into an aspect of knowledge, and as such is a synthesis of knowledge and understanding (understanding is a perspective upon knowledge) i.e., no-knowledge. This synthesis of knowledge and understanding translates into an aspect of purpose, and as such is a synthesis of purpose and action. The perspective here on action is aesthetic and/or moral. This synthesis of purpose and actions translates again into an aspect of nature and as such is a synthesis beyond individual aspects and perspective, i.e. Tao. Thus there is a cyclic dynamic in the system which remains open to further development.Tai Chen in his Inquiry Into Goodness connects this cycle of syntheses with wisdom and benevolence:Because there are mind and intelligence, the superior man knows that the perfection of the Way of Man depends completely upon nature. When he looks at the signs of the natural (Cheng), he knows the beginning of things; when he cherishes the virtue of supreme illumination, (Shen-ming), he knows the end of things. Proceeding from mind and intelligence to the attainment of the virtue of supreme intelligence, [the superior man] in his treatment of things in the world will cause the world to return to [the principles of] benevolence; and in his treatment of the capability inherent in things, he will cause the world to follow wisdom (Chih).39. (shrink)

The beginning of any rigorous interdisciplinary study, as Hegel and later Marx predicted, is going to be the occasion for opposition, contradiction, negation and mediation. Sociobiology is not a mature field (thesis). Kitcher's critical work entitledVaulting Ambition seeks to at once expose the failings of this field (serving as antithesis) while simultaneously defining the requirements for more mature, and thus epistemologically satisfying, sociobiological explanations (synthesis). The sociobiological research agenda is thus implicitly given a green light provided certain methodological precautions are (...) taken into consideration. Confucius believed that under these circumstances the only way to restore order would be so to arrange affairs that the Emperor would continue to be Emperor, the nobles to be nobles, the ministers to be ministers, and the common people common people. That is, the actual must in each case be made to correspond to the name. This theory Confucius called theRectification of Names (cheng ming), a doctrine which he recognized as being of the utmost importance. (Fung, 1952, p. 59). Tzu-lu said, “If the Lord of Wei left the adminstration (cheng) of his state to you, what would you put first?” The Master said, “If something has to be put first, it is, perhaps, the rectification (cheng) of names.” (The Analects (Lun yü) of Confucius, Book XIII: 3) (Besides being homophones, the two words in Chinese are cognate, thus showing that the concept of ‘governing’ was felt to be related to that of ‘correcting’.) . (shrink)

Xue xi he yan jiu Zhongguo zhe xue, yi ban lai shuo, Feng xian sheng shi ke chao er bu ke yue de. Yi si shi, hou ren wan quan ke neng er qie ye ying dang sheng guo Feng xian sheng, dan shi que bu neng rao guo Feng xian sheng. Rao guo Feng xian sheng, bu dan bi ran yao duo fei li qi, er qie rong yi zou wan lu er nan yu shen ru tang ao. Feng (...) Youlan zuo wei wo guo jin dai zhe xue de yi dai ju bo, zai mou zhong yi yi shang, ying xiang liao zheng ge jin dai Zhongguo zhe xue de ge ju. Er dui yu Feng Youlan zhe xue ji qi xue shu sheng ya de yan jiu, ye sui zhe dang dai guo xue yan jiu de xing qi, shou dao yue lai yue duo de guan zhu. Minguo shi qi de Zhongguo xue shu jie, ying gai shuo shi hui ju le yi da pi kua shi dai de xue shu jing ying, te bie shi zai chuan tong xue shu ling yu, kan cheng yi chang si xiang de sheng yan.ben shu zuo zhe zai hao ru yan hai de Minguo wen xian zhong, jing xin zheng li chu dang shi xue jie dui Feng Youlan zhe xue de hui ying he dui hua, qi zhong bao kuo zhu ru Chen Yinke, Jin Yuelin, Hu Shi, Zhang Dainian, Cai Shangsi deng yi da pi xue jie tai dou de wen zhang, zi liao xing fei chang qiang, bu jin fan ying le zhu wei xue zhe ge ren de du dao jian jie, geng cong yi ge ce mian fan ying le Minguo shi qi Feng Youlan zhe xue yan jiu de sheng kuang, dui dang xia yan jiu Feng Youlan zhe xue si xiang ju you zhong yao de can kao jia zhi. (shrink)

Zhongguo ren de sheng huo zhi hui -- Dong ya : Zhongguo wen hua quan de xing cheng yu bian qian -- Ren yu cun zai.

Studies have shown that internal whistleblowing could be utilized as an effective way to stop an organization’s unethical behaviors. This study investigates the relationship between ethical leadership and internal whistleblowing by focusing on the mediating role of employee-perceived organizational politics and the moderating role of moral courage. An analysis of data collected at three phases indicates that employee-perceived organizational politics partly mediates the relationship between ethical leadership and internal whistleblowing. Also, moral courage is found to moderate the effect of employee-perceived (...) organizational politics on internal whistleblowing and the indirect effect of ethical leadership on internal whistleblowing via employee-perceived organizational politics. Theoretical and practical implications of these results are discussed. (shrink)

We give a survey of current research on Gödel’s incompleteness theorems from the following three aspects: classifications of different proofs of Gödel’s incompleteness theorems, the limit of the applicability of Gödel’s first incompleteness theorem, and the limit of the applicability of Gödel’s second incompleteness theorem.

Drawing on social exchange theory, we argue that family-supportive supervisor behavior (FSSB) inhibits employees’ unethical pro-family behavior (UPFB) via the mediation of felt obligation. We further propose that employees’ positive reciprocity beliefs strengthen the hypothesized relationships. Using a sample consisting of 345 full-time employees from an Internet service company located in China, we found that felt obligation partially mediated the negative relationship between FSSB and UPFB and that the FSSB-felt obligation relationship and the mediation relationship were stronger for employees with (...) higher positive reciprocity beliefs. Theoretical and practical implications, limitations, and future directions are discussed. (shrink)

The product presentation videos on E-commerce platforms have a significant influence on consumers' purchase decisions, and enterprises have focused on choosing the type of product presentation videos. Based on the resource matching theory, mental imagery theory and cue utilization theory, this study investigated the influence of product presentation videos type on consumers' purchase intention and the moderating effect of product rating. Through three pre-experiments and two formal experiments, the results showed that the product usage video has a stronger effect on (...) consumers' purchase intention more than the product appearance video, which is mediated by perceived diagnosticity and mental imagery. In addition, product rating moderated the influence of product presentation videos type on consumers' purchase intention. The product usage video would improve consumers' purchase intention more than the product appearance video when the product rating is high; however, there is no significant difference in the impact of two types of videos on consumers' purchase intention when the product rating is low. This study supplements the research on product presentation videos and provides a reference for online retailers to select effective product presentation videos. (shrink)

COVID-19 often manifests with different outcomes in different patients, highlighting the complexity of the host-pathogen interactions involved in manifestations of the disease at the molecular and cellular levels. In this paper, we propose a set of postulates and a framework for systematically understanding complex molecular host-pathogen interaction networks. Specifically, we first propose four host-pathogen interaction (HPI) postulates as the basis for understanding molecular and cellular host-pathogen interactions and their relations to disease outcomes. These four postulates cover the evolutionary dispositions involved (...) in HPIs, the dynamic nature of HPI outcomes, roles that HPI components may occupy leading to such outcomes, and HPI checkpoints that are critical for specific disease outcomes. Based on these postulates, an HPI Postulate and Ontology (HPIPO) framework is proposed to apply interoperable ontologies to systematically model and represent various granular details and knowledge within the scope of the HPI postulates, in a way that will support AI-ready data standardization, sharing, integration, and analysis. As a demonstration, the HPI postulates and the HPIPO framework were applied to study COVID-19 with the Coronavirus Infectious Disease Ontology (CIDO), leading to a novel approach to rational design of drug/vaccine cocktails aimed at interrupting processes occurring at critical host-coronavirus interaction checkpoints. Furthermore, the host-coronavirus protein-protein interactions (PPIs) relevant to COVID-19 were predicted and evaluated based on prior knowledge of curated PPIs and domain-domain interactions, and how such studies can be further explored with the HPI postulates and the HPIPO framework is discussed. (shrink)

This paper mainly discusses Tan Luan Amitabha created the theory of the nature of salvation. Gein Tan Luan force first proposed trust him, and so as "easy street" and "hard track" distinction, this emphasis on his ability to say, and the traditional Buddhist emphasis on self-liberation is different, each being misunderstood as a Buddhist heresy; but the two kinds of Tan Luan body of law that, on the one hand Chengji Long said the tree two more from the thinking Bian (...) air to the pursuit of Wisdom of Buddha there is generally on the one hand, Cheng Jishi body of law and other pro-flow Buddha body theory, more deepen its Tathagatagarbha ideas for his theory of Amitabha Buddha body exercise through the Mahayana concept of the base and refined with the lies. In addition, Tan Luan "two kinds of bodies of law," the body of law that seems, and Tan Luan - Dao Chao - Sin a series of Pure Land teaching "is the reported non-" of saying different things, but in reality he was a unique dialectic of the "two" terms, indicating Amitabha in San secular representations in two ambiguities, including: self-reliance - his strength, name - for example, the law of the body of law - convenient body of law, etc., and from beyond all relative to the Absolute Dharmakaya Amitabha concept, derived symbol of the Buddha-bit cell of the surface to his power, the willing, the body is good diversion Amitabha's report said the pilot. In the history of Pureland-Buddhism, Tan Luan is the first one who claims to rely on the force of Buddha, and divides Buddhism into two patterns-the easy way vs. The difficult way. The notion of his power is different from the main principle of Buddhism, and always misunderstanded as betrayer. But if we analyze the theory of Tan Luan, we can find two dimensions. In one side, he succeeds the idea of ​​two-kaya from N? g? rjuna, but his notion of? unya is more near Buddha-nature. On the other side, he succeeds the idea of ​​the emanatuon of dharma-k? ya from Vasubandhu, but more inclines to tathagata-garbha thought. So we can say, Tan Luan's theory of the force of Amita-Buddha is rooted on the tradition of Amita-Buddha is rooted on the tradition of Mahayana-Buddhism, and it is exactly the prototype of the Buddha-k? ya. Besides this, in the theory of Tan Luan's two -dharmak? ya, the term of dharmakaya Buddha is looked different to the doctrine of the series that he belongs. But he uses many dialectic terms of two-k? ya, such as: self-power-other power, Name of Buddha - For example, the law of the body of law - convenient body of law, and so on, in order to explain the duality of Amita-Buddha as the Absolute One appears himself between the sacred and the profane. And from the notion of the Absolute dharma-k? ya of Amita -Buddha, the side of the Buddha's personal character, such as the force, vow, and so on, is developed. In fact, his theory of Amita-Buddha is nothing but the pioneer of the theory of samboghak? ya Amita-Buddha in the series of Shandau. (shrink)