Although current literature demonstrates how parents benefit from parent empowerment programs, the development of a quantitative measure of parent empowerment has garnered limited attention in parenting research. The goal of this research was therefore to develop and validate a quantitative measure for the assessment of practitioners’ attitudes and competence in parent empowerment. In the process of item generation, the qualitative findings derived from four studies in relation to the perceived outcomes and experiences in parent empowerment were synthesized in the first (...) stage. In the second stage, a list of narratives that articulated different themes of parent empowerment was generated, which resulted in an item pool containing 28 items. In the third stage, the research team converted the 28 items into a survey instrument. In the fourth stage, a first-scale validation study was conducted to explore the factor structure of the initial 28-item questionnaire. The exploratory factor analysis on the first sample of 366 practitioners yielded a twofold factor structure with 17 items, including practitioners’ attitudes in parent empowerment and practitioners’ competence in parent empowerment. In the final stage, a second-scale validation study was undertaken to verify the fit of the twofold factor structure. A confirmatory factor analysis on the second sample of 170 practitioners demonstrated a good model fit. The results of reliability tests for the whole scale and two subscales also indicate satisfactory internal consistency. The Parent EmpowermentviaTransformative Learning Questionnaire (PETLQ) was thus developed and confirmed as a scale with sufficient factorial validity and internal consistency to be used for assessing parenting practitioners’ attitudes and competence in parent empowerment and for evaluating the effectiveness of parent empowerment programs. (shrink)

“Welcome Back Tourism” is an important marketing strategy to help overseas Tourism destinations quickly recover from the crisis and enhance their core competitiveness. How to translate the memorability of tourists to revisit intention is the core key to open “Welcome Back Tourism.” This study takes local residents in Guangzhou, Shenzhen and Foshan as the research objects, and tries to explore the influence relationship between memorability of a previous travel experience, nostalgia, destination attachment and revisit intention. The results of 291 valid (...) data showed that memorability of a previous travel experience had positive influence on revisit intention; Nostalgia has a positive effect on destination attachment. Nostalgia and destination attachment play a mediating role in the influence of memorability of a previous travel experience on revisit intention. The contributions and management Recommendations of these findings are discussed. (shrink)

Using the Lascar inequalities, we show that any finite rank δ-closed subset of a quasiprojective variety is definably isomorphic to an affine δ-closed set. Moreover, we show that if X is a finite rank subset of the projective space P n and a is a generic point of P n , then the projection from a is injective on X. Finally we prove that if RM = RC in DCF 0 , then RM = RU.

Morley rank and Lascar rank are equal on generic types of definable groups in differentially closed fields with finitely many commuting derivations.

We identify the locally finite graphs that are quantifier-eliminable and their first order theories in the signature of distance predicates. © 2011 WILEY-VCH Verlag GmbH & Co. KGaA, Weinheim.

本书收集了2002年10月在中国矿业大学举行的“全国政治哲学第二届学术研讨会”的部分论文,全书分为:政治哲学基础理论研究、政治哲学范畴研究、政治哲学史研究、政治哲学与政治学等几部分。.

Abstract Objective Intuitive inquiry meditation is a unique form of Buddhist Zen/Chan practice in which individuals actively and intuitively utilize the cognitive functions to cultivate doubt and explore the concept of the self. This event-related potential (ERP) study aimed to investigate the neural correlates by which long-term practice of intuitive inquiry meditation induces flexibility in self-schema processing, highlighting the role of doubt and belief processes in this exploration. Methods Twenty experienced and eighteen beginner meditators in intuitive inquiry meditation were recruited (...) for this ERP study. The interactions of doubt and belief processes with concepts of the self and Buddha were investigated. A 128-channel electroencephalography (EEG) system was used to collect EEG data. The ERP data were processed and analyzed using EEGLAB. Results The data showed a double dissociation between beginners and experienced meditators (monks) in the concepts of the self and Buddha: intuitive inquiry meditation reduced the brain activity of beginners when viewing Buddha image but not when viewing a picture of themselves. However, in experienced meditators, intuitive inquiry meditation reduced brain activity when they viewed images of themselves but not when they viewed Buddha image. Further event-related spectral perturbation (ERSP) analysis revealed that experienced meditators had a greater theta spectral power and higher intertrial coherence (ITC), indicating that they could more flexibly modulate ongoing cognitive processes than beginner meditators. Conclusion Intuitive inquiry meditation could help beginner meditators detach from the concept of Buddha but not from that of the self. However, in experienced meditators, the opposite was true. ERSP analysis showed that only experienced meditators exhibited significant alterations in brain activity dynamics during intuitive inquiry meditation, which might enable these practitioners to become spontaneously detached from the concept of the self. These findings revealed the neural mechanism by which long-term practice of intuitive inquiry meditation can influence the doubting process and its effect on self-schema processing. (shrink)

In this paper I argue, contrary to Chad Hansen’s view , that pre-Han 漢 Chinese philosophy has the semantic concept of truth. Hansen argues that, first, pre-Han Chinese thinkers do not have motivations to introduce the concept of truth in their philosophy due to their peculiar theory of language; second, the concept does not fit well with philosophical texts at that time, and in particular, the Mozi 墨子 text about the three standards of doctrine. However, I argue that Chinese thinkers (...) indeed have reasons to introduce the concept of truth. Hansen’s reading of the three standards of doctrine takes the standards as standards of correct word use, thus attributing to the authors of the Mozi an understanding of yan 言 as something without complete propositional content. However, I argue, a reading that sees the three standards as standards for something with complete propositional content explains better the passages in which the authors apply the standards to various issues. Finally I argue that the term ran 然 is sometimes used as a truth predicate in classical Chinese texts, because it has several important features identical to that of the truth predicate “is true” in English. (shrink)

本書從多維度研究了國外意識形態新變化，即從傳統意識形態的新變化、當代新出現的意識形態、社會主義意識形態的新發展、蘇共意識形態的終結及其原因等維度，對當代國外意識形態從實踐到理論、從宏觀到微觀、從內容到 形式、從類型到結構、從特徵到功能、從存在方式到傳播方式、從形成機制到作用機制、從研究視角到研究方法等方面進行較全面的研究，分析了國外意識形態新變化對我國主流意識形態建設的影響、挑戰與啟迪，並對我國社會 主義意識形態建設策略提出建議。.

「使我認識西方人、甚至現代人內心隱痛的，是卡繆；使我決意正視荒謬並努力超越的，是卡繆；使我承擔薛西弗斯巨石、勇敢推向山頂的，是卡繆；使我親切體察人類意識與人性尊嚴的，也是卡繆。我所依存的信念與智慧固然 得自東西方的古代聖哲，但是勇氣則得自卡繆。」 ──傅佩榮 以小說《異鄉人》聞名於世的卡繆，時而被人們誤會其作品充滿了悲觀與絕望，事實上，卡繆的思想充滿信念，企圖喚醒人類對生命作最英勇的肯定。與《異鄉人》並列「三荒謬」的散文《薛西弗斯的神話》，更把自荒謬中產生 希望的「反荒謬」爭辯之聲發展得更清晰。 專擅解讀國學經典智慧的傅佩榮教授，自承也從西方哲學思想中汲取勇氣和態度，這本《荒謬之外──卡繆思想研究》層層探索卡繆思想與人性處境的對照，並集中於卡繆的核心思想──「生命是荒謬的」來展開討論，分析此一 核心思想在卡繆整個思想歷程中的發展和成熟過程。 開宗明義的「總論」一篇，概述了卡繆思想的歷程與意義，並將卡繆的思想具體分為荒謬期、反抗期和自由期。上卷「卡繆對荒謬的哲學反思」，著重分析卡繆的「荒謬」概念，系統地爬梳此一思想的發展演變過程，具體分為三 個階段，分別是荒謬之感受階段、荒謬之概念階段、荒謬之規範階段。首先發現生命是荒謬的，然後將此一認識上升到理論階段，最後就是超越生命之荒謬。其後並特載傅佩榮對卡繆原著《薛西弗斯的神話》的譯文，譯文全面清 晰地再現了卡繆法文著作的思想精髓。 下卷則是作者對卡繆的劇本《誤會》所做深入細膩的分析，從中析取出卡繆的理論思想，為讀者展現了一個深入淺出的卡繆。同樣下卷也特載傅佩榮對卡繆進入「反抗期」的代表作之一《誤會》的全譯文。從此劇本中可看出卡繆 肯定「幸福不是一切，人還有責任」，一種新的人文主義漸露曙光。 ｜作者簡介｜ 傅佩榮 上海市人，台大哲學研究所畢業，美國耶魯大學哲學博士，曾任台大哲學系主任兼哲學研究所所長，比利時魯汶大學、荷蘭萊頓大學講座，現任台大哲學系教授。 他在台大開設「哲學與人生」課程，座無虛席，受教者上萬人，此外，他還是一位傑出的演講家，每年舉辦兩百多場人生哲學講座，多次應邀前往馬來西亞、韓國、美國、新加坡等地的華人社團作傳統文化講座。 傅佩榮潛心研究國學，專心注解，並重新解讀《論語》、《孟子》、《易經》等傳統經典。他不但長年致力於國學的普及與推廣，更兼具中西文化之深厚學養，集四十年潛心治學心得，以哲學建構和邏輯分析的視角，搭建起東西 方思想的橋樑，堪稱中西文化的擺渡者。 主要獲獎及表彰紀錄 國家文藝獎 中正文化獎 教育部教學特優獎 大學生社團推薦最優通識課程 新浪、搜狐2007年度傑出文化人物 民生報評選校園熱門教授等獎項.

本书共分五编,内容包括:当代世界与马克思主义概览、国外马克思主义主要流派、西方国家共产党的马克思主义举要、国外马克思主义研究的主要问题和经济全球化与人类社会未来.

本书按照家庭的功能和治家的实践要求,从古今中外的广阔视角,力求融伦理、家政、道德于一体,内容涵盖家庭经济、管理、文化以及家风、择邻、处世等方面,全方位展示古今中外治家之道的精华.

內容介紹 本書為作者的清華大學博士論文。朴柄久對孟子與丁若鏞「內聖外王」思想的成因、內容、性質作了系統的梳理。全書既有對文本與史實的宏觀把握，又有有深度的理論分析，在此基礎上對孟子、丁若鏞「內聖外王」思想的理論 架構、基本內涵、兩者異同、繼承關係以及丁若鏞「內聖外王」思想的積極成分、消極成分作了客觀評價，對丁若鏞「內聖外王」思想的現實價值有精闢的論述，基本上做到了「持之以故、言之成理」。.

本书试图重新将《说儒》放置在近现代的政治现实和学术史的大语境中考察，从日记、书信、文章著作中挖掘史料并进行再评估，探究胡适对儒学认识的变化轨迹，解释其在20世纪三四十年代抗战酝酿到爆发过程中所持立场与 其思想根源的关系。.

Lun heng / Wang Chong zhuan -- Feng su tong yi / Ying Shao zhuan -- Feng shi wen jian ji / Feng Yan zhuan -- Shang shu gu shi / Li Chuo zhuan -- Guan qi xia yu / bu zhao zhuan ren -- Chun ming tui chao lu / Song Minqiu zhuan -- Song Jingwen bi ji / Song Qi zhuan -- Dong yuan lu / Gong Dingchen zhuan -- Wang shi tan lu / Wang Qinchen zhuan -- (...) Zhu shi / Wang Dechen zhuan -- Wen chang za lu : bu yi / Pang Yuanying zhuan -- Mengxi bi tan : bu bi tan / Shen Kuo zhuan. (shrink)

Ben shu jie shao le gong zi zhen, wei yuan, yan fu, kang you wei, tan si tong, liang qi chao, chen tian hua, zhang bing lin deng wan qing si xiang jia de zhe xue si xiang.

Xin wu xiang rong chu tan -- Guo Dingtang zhu zi yan jiu jue yi.

Ben shu fen shang xia liang ge bu fen,Shang bian shi zhu zi yu lei wen xian yan jiu,Xia bian shi zhu zi yu lei ci hui yan jiu.Quan shu yi gong fen wei 9 zhang.Di yi zhang xu lun,Shou xian jie shao le zhu xi yu zhu zi yu lei,Qi ci jin xing le xue shu hui gu,Zong jie le jin 20 nian lai(jie zhi 2009 nian)Guo nei wai zhu zi yu lei yan jiu de sheng kuang he qu (...) de de zhu yao cheng jiu,Zui hou ti chu ben shu de yan jiu fang fa he yi yi.Di er zhang yan jiu tong xing ben zhu zi yu lei ji cheng shu zhi qian de ji ge zhong yao ban ben.Di san zhang wei zhong hua ben zhu zi yu lei yu song ke ben hui an xian sheng zhu wen gong yu lu de yi wen bi jiao.Di si zhang wei zhong hua ben zhu zi yu lei yu chao xian gu xie ben zhu zi yu lei yi wen bi jiao.Di wu zhang yan jiu zhu zi yu lei de wen xian xue jia zhi.Di liu zhang he di qi zhang ji zhong yan jiu zhu zi yu lei de fu yin ci.Di ba zhang tao lun zhu zi yu lei zhong de duo yin jie ci yu.Di jiu zhang zong jie chan shu zhu zi yu lei de yu ti te zheng,Yu yan te dian he yan jiu jia zhi. (shrink)

Ben shu fen " zhong guo zhe xue " " wai guo zhe xue " " ma ke si zhu yi zhe xue " " ke xue ji shu zhe xue " " lun li xue " " mei xue " liu ge lan mu, shou lu " zhu xi yan jiu de shi lun " " guan yu zhe xue de kai duan wen ti " deng wen zhang.

Ben shu hui ji le zhu zhe de wei rao 20 shi ji zi ran ke xue yan jiu zhong suo she ji"ke xue ben yuan"yi ji"ke xue fang fa lun"deng ji ben ming ti,Zhen dui jin xie nian fa sheng zai guo nei wai ke xue sheng huo zhong mou xie zhong da shi jian suo zuo de ruo gan fan si.

Du Weiming xian sheng shi dang dai yan jiu he chuan bo ru jia wen hua de zhong yao si xiang jia. Ta 1940 nian chu sheng yu Kunming, xian hou qiu xue yu Taiwan dong hai da xue he Meiguo Hafo da xue, ren jiao yu Pulinsidun da xue, Bokeli Jiazhou da xue. Zi 1981 nian, Du Weiming xian sheng yi zhi zai Hafo da xue Dong Ya xi dan ren li shi ji zhe xue jiao shou,qi jian huo (...) xuan Meiguo ren wen she hui ke xue yuan yuan shi, hai ceng dan ren Hafo Yanjing xue she she zhang. Chang qi yi lai, Du Weiming xian sheng zhi li yu ru xue di 3 qi fa zhan, quan shi Zhongguo wen hua, fan si xian dai jing shen, chang dao wen ming dui hua, zai hai nei wai xiang you hen gao de xue shu sheng yu. Du xian sheng fei chang re xin Zhongguo you xiu chuan tong wen hua zai ben tu de chuan bo, duo ci hui guo can jia jiao yu he xue shu jiao liu huo dong. Ta yu Beijing da xue you zhe te shu de yuan fen,zao zai 1985 nian jiu lai Beijing da xue jiang shou ru jia zhe xue. Zui jin Du Weiming xian sheng yi zheng shi shou pin wei Beijing da xue gao deng ren wen yan jiu yuan yuan zhang. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Language, Truth, and Literary Interpretation: A Cross-cultural ExaminationYanfang TangReflections on the philosophy of language in China and the West suggest that philosophers’ critiques of language center on two issues: its inadequacy and its metaphoricity. The former indicates the inability of the signifier to capture the multiplicity of the signified, whereas the latter reflects the semantic surplus of the signifier over its referent. While modern Western philosophers focus on the (...) metaphoricity, frequently referred to as the “play,” of the sign, philosophers in traditional China targeted what they believed to be the inherent inadequacies of words in their discussions. 1 Both aspects of language are considered the cause of equivocal or ineffective speech, and thus of impediment to correct understanding, and yet philosophers of the two cultural traditions have come to different conclusions about reading or literary study.To Western philosophers and literary critics, the metaphoricity of language incurs a serious problem for reading. Because the sign, in its incessant play, always points to more than is needed to the point that its real reference is blurred or covered up, correct reading of a literary text becomes impossible. Such phrases, frequently appearing in contemporary critical writings as “the tyranny of words,” “the indeterminacy of meaning,” and “the unreadable text,” testify to the widespread concern about the problems of language in the West. On the other hand, despite their acute awareness of the intrinsic deficiency of words, Chinese philosophers and poets never gave up their hope in the efficacy [End Page 1] of writing and literary understanding. Indeed, the enterprise of creative writing and literary criticism boomed in China at the time when the philosophical aphorism that “words do not exhaust meaning” (yan bu jin yi) was brought home to almost every poet and critic flourishing between the third and fourth centuries. For the following one and a half millennia the question of the objectivity of meaning, the crux of Western post-structuralist discourse and quarrels, has never been raised in Chinese philosophical or literary discussions. This wide contrast of outlooks on reading informed by the same disillusionment with language is rather intriguing. To account for this phenomenon this article attempts to look at the differences in the way language is perceived and practiced in China and the West. It shall also probe into the concepts of truth underlying the two cultural traditions because such an inquiry sheds some important light on the different perceptions people in the two parts of the world hold concerning language and literary practice.Metaphoricity: The Way In or Out of the Dilemma?It is interesting to say that while twentieth-century discoveries about the metaphoricity of language have made some Western critics conclude that “all reading is misreading” and that “there is no such a thing as an objective meaning,” this same awareness—that language is essentially metaphorical in nature, that it always says more than what it appears to—posed a solution for Chinese philosophers and poets to get out of the linguistic dilemma in which they found themselves. But before we enter the topic, let us first look at the dominant views of language in each cultural tradition. First, as Yip Wai-lim and others have demonstrated, the Chinese philosophical tradition began with a rejection of language as a reliable means for cognition and expression. 2 Philosophers in ancient China viewed language, or in their own terminology, words, as an instrument for expressing ideas in the mind or describing objects in the world, but they considered them inherently limited and thus unable to carry out their tasks effectively. The earliest statement of this conception is recorded in the ancient classic the Book of Changes, where it says: “Writing does not exhaust words, and words do not exhaust meaning.” 3 Attributed to Confucius and thus also representing Confucian ideas, 4 this statement was elaborated, amplified, and developed into a systematic argument by Daoist (Taoist) philosophers Lao [End Page 2] Zi and Zhuang Zi (369?-286? bc). Approaching the issue from the perspective of Dao (Tao), these founders of Daoist school viewed language as intrinsically limited in its function of representing Dao. This is because Dao, the cosmic principle or pattern, is dynamic in... (shrink)

In light of Laura Sizer's and Robert Thayer's models of mood, I propose a functional theory to explain in what sense moods are adaptive. I argue that mood involves a mechanism which monitors our physical and mental energy levels in relation to the perceived energy demands of our environment, and generates corresponding cognitive biases in our reasoning style, attention, memory, thought, and creativity. The function of this mechanism is to engage us in the right task with the right amount of (...) energy by maintaining equilibrium between the energy we possess and the energy our environment demands. (shrink)

Through the ability to preview the future , people can anticipate how best to think, feel and act in just about any setting. But exactly what factors determine the contents of prospection? Extending research on action identification and temporal construal, here we explored how action goals and temporal distance modulate the characteristics of future previews. Participants were required to imagine travelling to Egypt to climb or photograph a pyramid. Afterwards, to probe the contents of prospection, participants provided a sketch of (...) their imaginary experience. Results elucidated the impact of goal type and temporal distance on mental imagery. While a climbing goal prompted participants to draw a larger pyramid in the near than distant future, a photographic goal influenced only the compositional complexity of the sketches. These findings reveal how action goals and temporal distance shape the contents of future simulations. (shrink)

The rapid development of artificial intelligence has brought many opportunities and challenges to organization. Some studies have shown that AI can improve organizational creativity. However, the existing research lacks an effective transformation path. This paper makes an innovative approach from the perspective of knowledge sharing, establishes an integration model of artificial intelligence capability, knowledge sharing and organizational creativity. Based on 189 questionnaire data, we use multi-level regression analysis and bootstrap method to analyze the influence mechanism. The results show that artificial (...) intelligence has a positive effect on knowledge sharing, knowledge sharing has a positive effect on organizational creativity, knowledge sharing mediates the relationship between artificial intelligence and organizational creativity, and organizational cohesion has a positive moderating effect on the relationship between artificial intelligence and knowledge sharing. The results supplement the existing research on the relationship between artificial intelligence capability and organizational creativity, expand the theoretical boundary and application space from the perspective of knowledge sharing at the organizational level, and provide reference for organizations to improve creativity. (shrink)