In face recognition systems, highly robust facial feature representation and good classification algorithm performance can affect the effect of face recognition under unrestricted conditions. To explore the anti-interference performance of convolutional neural network reconstructed by deep learning framework in face image feature extraction and recognition, in the paper, first, the inception structure in the GoogleNet network and the residual error in the ResNet network structure are combined to construct a new deep reconstruction network algorithm, with the random gradient descent and (...) triplet loss functions as the model optimizer and classifier, respectively, and it is applied to the face recognition in Labeled Faces in the Wild face database. Then, the portrait pyramid segmentation and local feature point segmentation are applied to extract the features of face images, and the matching of face feature points is achieved using Euclidean distance and joint Bayesian method. Finally, Matlab software is used to simulate the algorithm proposed in this paper and compare it with other algorithms. The results show that the proposed algorithm has the best face recognition effect when the learning rate is 0.0004, the attenuation coefficient is 0.0001, the training method is SGD, and dropout is 0.1, and the algorithm proposed in this paper has the largest mean average precision compared to other CNN algorithms. The correct rate of face feature matching of the algorithm proposed in this paper is 84.72%, which is higher than LetNet-5, VGG-16, and VGG-19 algorithms, the correct rates of which are 6.94%, 2.5%, and 1.11%, respectively, but lower than GoogleNet, AlexNet, and ResNet algorithms. At the same time, the algorithm proposed in this paper has a faster matching time and a higher correct matching rate than the joint Bayesian method, indicating that the deep reconstruction network algorithm proposed in this paper can be used in face image recognition, FE, and matching, and it has strong anti-interference. (shrink)

本书力图站在思想和历史的高度,以评传的手法,真实、准确、形象地速写黄宗羲的生平、思想、学术。.

本书以20世纪全球社会经济、政治、精神体系的世界震荡为背景,剖析思维革命家们创立的五项思维方法论,及马克思主义戏剧化的兴衰变化历程。.

本书共分三篇,即:现时代与马克思主义哲学的反思;马克思主义认识论探要;全球化、全球问题及社会发展理论研究.

本书侧重分析中华民族哲学智慧的个性及其对人类哲学文明发展的特殊贡献。中华文明从未间断并发展下来的哲学原因是中华民族不断开发不断完善的直观智慧,中华民族的哲学精神为人类简单明了地指出了走出民族冲突与宗教 冲突困惑的思路。.

本书内容包括什么是法社会学、多元化的法概念、社会·法律·法律文化、法与社会制度、法与社会发展、法与社会分层、法与社会问题、法与社会控制、法与社会化、法律职业、法的实现等11章。.

本书介绍了陈献章一生的基本情况。内容包括乡试第九、临川求学、会试公案、翰林检讨、诗文书法等。.

本书主要介绍了法伦理学的存在与发展:由混沌到分立、法伦理学的使命是对法律的道德批判、法伦理学的方法论思考等。.

A life of Mencius, highlighting his benevolent philosophy.

With the existing research available on negative and malevolent creativity, this paper proposes a more narrowly defined concept: the bi-directional relationship between negative and malevolent creative thinking, which is intended to clarify the way forward for research in the area of negative and malevolent creativity. This paper uses qualitative research to identify and correlate an individual's concept of negative and malevolent creativity and uses a Inductive reasoning methodology to outline a preliminary theory. Following this, the preliminary theory was returned to (...) the primary sources for validation, continuous optimization, and presentation. To better demonstrate the bidirectional linkage mechanism of thinking between the two types, this paper constructed a model to describe the relationships between the variables. This study concludes that negative creative thinking is a kind of native thinking based on personal interests that are developed to emphasize the benefits of an individual's interests, while malevolent creative thinking is a kind of native thinking based on the value-added of personal interests and is deliberately harmful. Both types of thinking share a value orientation, environmental stimulation, and subjective motivation. However, they differ in terms of value goals, ways of thinking, and the scale of the subject. It is concluded from the intrinsic thinking logic of individual thinking as well as the temporal dimension of the individual creative process that value-added and intentions to exploit others are factors that drive the transformation of negative creative thinking into malevolent creative thinking, and personal intention is a vital factor for establishing a linkage between negative and malevolent creative thinking. (shrink)

The brain is often taken to be a paradigmatic example of a signaling system with semantic and representational properties, in which neurons are senders and receivers of information carried in action potentials. A closer look at this picture shows that it is not as appealing as it might initially seem in explaining the function of the brain. Working from several sender-receiver models within the teleosemantic framework, I will first argue that two requirements must be met for a system to support (...) genuine semantic information: 1. The receiver must be competent —that is, it must be able to extract rewards from its environment on the basis of the signals that it receives. 2. The receiver must have some flexibility of response relative to the signal received. In the second part of the paper, this initial framework will be applied to neural processes, pointing to the surprising conclusion that signaling at the single-neuron level is only weakly semantic at best. Contrary to received views, neurons will have little or no access to semantic information (though their patterns of activity may carry plenty of quantitative, correlational information) about the world outside the organism. Genuine representation of the world requires an organism - level receiver of semantic information, to which any particular set of neurons makes only a small contribution. (shrink)

This comparative study argues that both Aristotle and the Ch'eng-Chu School deny that a weak-willed person truly and clearly knows what is best at the time of action, but their analyses of a weak-willed person's knowledge are rather different. It is shown that both Aristotle and the Ch'eng-Chu School believe that practical knowledge presupposes repeatedly acting on it and thus that the defect of the weak-willed person's knowledge cannot be overcome by purely cognitive training.

Are there representations in the brain? It depends on what you mean by representations, and it depends on what you want them to do for you—both in terms of the causal role they play in the system, and in terms of their explanatory value. But ideally, we would like an account of representation that allows us to assign a representational role and content to the appropriate mechanistic precursors of behavior that in fact play that role and conversely, search for the (...) mechanistic realizers of representational roles that are posited by our models of behavior and cognition. Such an account would be methodologically valuable in neuroscience. Lately, people have started asking similar questions about deep neural networks. What representations do they learn and use, and what is the relation between those representations and the sometimes impressive capacities these networks exhibit? More philosophically puzzling, perhaps, is the question of why the internal activities or dispositions labeled as such in neuroscience and AI research should count as representations at all. I think we can give a unified answer to both sets of questions, in the form of a kind of representational pragmatism. What makes something a representation just is that we can identify and re-identify it as such, and moreover, that we can manipulate it effectively to do whatever it is that we think representations ought to do for us in that particular context. For the first condition, the idea is that so long as we have some probe that allows us to pick out the relevant causally effective candidate, we should consider that to be a candidate representation-relative-to-that-probe. The second condition can be understood as a kind of anti-gerrymandering constraint: one ought to be able to intervene on the candidate, and see effects of that intervention consistent with the functional role the representation is supposed to play. Naturally the details need to be spelled out for different contexts—and I will articulate them for a few illustrative cases—which effectively allows for a kind of pluralism about representation depending on the setting and the kinds of questions being asked. With the extra components filled in, representational pragmatism can make sense of existing practices in neuroscience and AI, as well as their relationship to naturalistic theories of representation in philosophy. (shrink)

This chapter contains section titled: Pluralistic Epistemology Panstructuralism Cultural Epistemology.

In this essay I argue that in any country, the realization of sexual equality requires a certain level of economic development. I support this general theme by examining a particular case—a dilemma faced by Chinese feminists today. I intend to show that in a developing country such as China, where heavy physical labor is still in great demand in daily life and productive activity, full sexual equality cannot be a reality.

Philosophical proponents of predictive processing cast the novelty of predictive models of perception in terms of differences in the functional role and information content of neural signals. However, they fail to provide constraints on how the crucial semantic mapping from signals to their informational contents is determined. Beyond a novel interpretative gloss on neural signals, they have little new to say about the causal structure of the system, or even what statistical information is carried by the signals. That means that (...) the predictive framework for perception can be relabeled in traditional, non-predictive terms, with no empirical consequences relevant to existing or future data. To the extent that neuroscientific research based on predictive processing is both innovative and productive, it will be due to the framework’s suggestive heuristic effects, or perhaps auxiliary empirical claims about implementation, rather than a difference in the information-processing structure that it describes. (shrink)

Journal of Chinese Philosophy, EarlyView.

Multiple realizability says that the same kind of mental states may be manifested by systems with very different physical constitutions. Putnam ( 1967 ) supposed it to be “overwhelmingly probable” that there exist psychological properties with different physical realizations in different creatures. But because function constrains possible physical realizers, this empirical bet is far less favorable than it might initially have seemed, especially when we take on board the richer picture of neural and brain function that neuroscience has been uncovering (...) over the past forty years, in which all sorts of brain activities play crucial roles beyond all-or-nothing electrical signaling. Because of its evolutionary history, the brain’s metabolic and informational processes are inextricably intertwined. The resulting complex integrated functions impose more constraints on possible realizers than the clean, single-purpose functions usually cited as examples in discussions of multiple realizability—with ramifications for the functionalist and computationalist foundations of cognitive science, artificial intelligence, and the philosophy of mind. (shrink)

Usually, people think that Gettier counter-examples challenged the traditional tripartite definition of knowledge and fundamentally changed the characteristic of the contemporary epistemology. This paper argues that regard for Gettier counter-examples is exaggerated, because (i) the JTB definition is neither an important nor a comprehensive one that covers all knowledge. Moreover, the significance of Gettier counter-examples is limited. (ii) The source of Gettier counter-examples lies in one arbitrary judgment, two mix-ups, three false assumptions, and a misunderstanding about the JTB definition.

From reviews of the hardback edition: a deep study of 20th century field ... of the conceptual origins and development of twentieth century field theories, ...

This paper investigates the correlation between the quality of corporate social responsibility disclosure and financial performance. It also investigates the moderating role of chief executive officer power in the relationship between the quality of CSR disclosure and firm value in Chinese listed companies. The evidential research used the up-to-date sample of unbalanced findings for the period of 2014–2020, from the registered Chinese firms in the Shenzhen and Shanghai Stock Exchanges as samples for the study. As a starting point technique, the (...) STATA 15 has been used to test pooled ordinary least squares regression on a sample of Chinese listed companies. We use 1-year lagged regression and two SLS regressions to monitor the potential endogeneity problem. The imbalanced data set was received from the China Stock Market and Accounting Research web page, which is the most significant source of information for Chinese publicly listed firms. Data on CSR information items and media reporting are compiled manually. The findings of the study revealed that there are positive FP consequences for the companies engaged in the quality of CSR disclosure. We also report that higher CEO power negatively enhances the quality of CSR disclosure effect on the FP of FV. The research investigates the impact of CSR disclosure and FP by presenting evidence of the moderating role of CEO power. Therefore, it is suggested that a higher law for CSR engagement and disclosure be implemented in China, and robust measures for the implementation of CEO power, although there are financial advantages to be gained. A key relevance to the empirical quality of CSR disclosure research can be recognized as the moderating role of CEO power in the quality of CSR disclosure, FP, and FV in the context of Chinese study. The findings are robust with the use of an instrumental variable method. (shrink)

Compared with another founder of philosophical anthropology Max Scheler, Plessner is desolated by Chinese academe. His works have not been translated into Chinese systematically, and there are few articles about his life and thoughts. The reasons for this are complicated, but the most important point of these is that Plessner has paid most of his attention to the German problems. However, Plessner’s thought, especially his critique of social radicalism, enlightens us a lot. Plessner’s critique of modernity stimulates us to think (...) about the controversy which broke out between New Left-wingers and Liberalists in the late 20th century and to discern the common ground between the two parties: Radicalism. (shrink)

The main purpose of this essay is not to give a full-scale and systematic exploration of the historical process concerning the acceptance of Habermas' works in the Chinese-spoken world but to examine the historical effect of Habermas in the Chinese-spoken context and try to find a proper way to establish a good relationship between Habermas and the Chinese-spoken world by discussing the introduction, study, and application of Habermas' most famous work, The Structural Transformation of the Public Sphere, by Chinese scholars (...) in recent years. (shrink)

: In this essay I argue that in any country, the realization of sexual equality requires a certain level of economic development. I support this general theme by examining a particular case--a dilemma faced by Chinese feminists today. I intend to show that in a developing country such as China, where heavy physical labor is still in great demand in daily life and productive activity, full sexual equality cannot be a reality.

: In response to Jay Gallagher's criticism, I emphasize that my article "The Dilemma Faced by Chinese Feminists" (2000) is aimed at showing how both the level of economic development and sexual difference are relevant to the realization of sexual equality. It is a much more serious theoretical attempt than to argue that men have a physical advantage in a society where heavy labor is still in great demand.

Given they are the most important components of Daoist thought, it is not surprising that the relation between dao 道 and One ( yi 一) takes many forms. It is often presumed that dao is the higher-level concept and that One supplements dao. However, through studying ancient texts, such as the Huangdi sijing 黃帝四經 and the Heguanzi 鶡冠子, another form is discovered, namely that dao is the lower-level concept of One. Two schools may well have co-existed in early Daoism, one (...) that "values the One" and one that "values the dao." Whereas One refers to sameness or commonality, dao points to distinctness. The One can fully take the place of dao in terms of status and function, while also retaining functions that dao lacks. A fuller understanding of this complex relationship between dao and One is helpful for a more accurate grasp of early Daoism. (shrink)

In the universe, there are countless pairs of opposites. In Chinese philosophy, there are general names for these opposites, i.e., yin and yang. In this paper I argue that the unity of opposites is a theme common to Heraclitus, a pre-Socratic philosopher, and Laozi, the best known Daoist. More specifically, I argue that both Heraclitus and Laozi believe the following: 1) opposites produce and depend on each other, without one there can’t be another; 2) each thing in the universe consists (...) of opposites and is a unity of opposites, there is nothing that is absolutely one-sided; 3) the conflict between opposites changes everything and makes new things possible. Nothing is at rest and new beings constantly come to exist, since there is constant struggle between opposites. As far as their views on the unity of opposites are concerned, Heraclitus’s and Laozi’s philosophies are extremely similar. (shrink)

What are the functional units of the brain? If the function of the brain is to process information-carrying signals, then the functional units will be the senders and receivers of those signals. Neurons have been the default candidate, with action potentials as the signals. But there are alternatives: synapses fit the action potential picture more cleanly, and glial activities (e.g., in astrocytes) might also be characterized as signaling. Are synapses or nonneuronal cells better candidates to play the role of functional (...) units? Will informational signaling still be the best model for brain function if we move beyond the neuron doctrine? (shrink)

This paper examines Kang Youwei’s view of sexual equality based on the study of his The Book of the Great Unity (Da Tong Shu 《大同書》). The paper shows that Kang’s critique of the subjection of women is the most systematic, profound, and fierce in the history of modern Chinese philosophy. Although his theory of the oppression of women and sexual equality is essentially the combination of liberalism, utilitarianism, and socialism, his work on the subject should be given a special place (...) in modern feminist philosophy. Unlike Western feminist thinkers, Kang understood the suffering of oppressed women in non-Western countries, especially in China, and spoke out for them in a way that no one did before. The volume on women’s oppression and liberation in The Book of the Great Unity could be regarded as a book on the subjection of women in developing countries crossing cultures and religions. (shrink)

This article discusses Confucius's view of courage in comparison with Aristotle's and Neo-Confucians'. It proposes the following arguments: Confucius's conception of courage is much broader than Aristotle's, since it does not confine courage to the category of martial virtue and moral excellence that presupposes a noble motive; both Confucius's and Aristotle's conceptions of courage hold that courage is concerned with the fear of external threats but not the strength in self-improvement as Neo-Confucians have proposed; and Confucius's conception of courage is (...) more relevant and significant than Aristotle's and Neo-Confucians' to contemporary life. (shrink)