Key subordinate executives play the role of connecting superiors and subordinates within the top management team. Based on the heterogeneity of TMT preference, this article takes the data of Chinese A-share listed companies from 2010 to 2019 as a sample to examine whether key subordinate executive governance can affect the short-sighted behavior of CEOs. The empirical result shows that there is a positive relationship between key subordinate executive governance and accounting conservatism, and CEO overconfidence can positively moderate the relationship. The (...) study also shows that there is a significant positive relationship between key subordinate executive governance and accounting conservatism in private enterprises and enterprises with high market competition, that is, the key subordinate executives of these two types of enterprises can better enhance the conservatism under the stimulation of CEO overconfidence. This study contributes to the literature by examining how key subordinate executives affect accounting conservatism and link the prudential attitude of key subordinate executives with the behavioral tendency of CEO overconfidence, which has managerial implications for improving the power balance mechanism of TMT and strengthening the human resource incentive of key subordinate executives. (shrink)

Globalization consists of global interculture strengthening local cultures as it depends on them. Globality and locality are interdependent, and “universal” must be replaced by “inter-versal” as existence inter-exists. Chinese thinking thus must be Chinese, not Western, as Western thinking must be Western, not “universal”; China must help the West be Western, as the West must help China be Chinese. As Mrs. Tu speaks English in Chinese syntax, so “sinologists” logicize in Chinese phrases. English speakers parse her to realize the distinctness (...) of English; Chinese thinkers parse Western “sinologists” to realize the distinctness of China. Inter-versal parsing toward cultural inter-enrichment occurs in three stages. This is intercultural globalization. (shrink)

The financial crisis of 2007–2008 and the COVID-19 pandemic have caused many enterprises to suffer great losses. Thus, companies have to take measures such as pays cut, furloughs, or layoffs, which caused dissatisfaction among employees and triggered labor disputes. Therefore, this study explores the service-oriented organizational citizenship behavior based on the decomposed theory of planned behavior in order to understand the behavioral intentions of employees through their mental states, job attitudes, subjective norms, and perceived behavioral control. This study conducted questionnaire (...) surveys for employees in different industries, collected 281 valid questionnaires, and applied Structural Equation Model for the analysis. The results show: employees believe organizational justice in the organization is important, and when they feel treated fairly, their job attitudes and beliefs are enhanced. Employees’ job attitudes and beliefs support service-oriented organizational citizenship behavior, in other words, they have positive job attitudes and beliefs and will actively provide better service to customers. When employees are treated reasonably and fairly by the organization and have positive job attitudes and perceived behavior control, their spontaneous service-oriented organizational citizenship behavior is stimulated, thus increasing organizational development. (shrink)

In the field of psychology, filial piety is usually defined in terms of traditional Chinese culture-specific family traditions. The problem with this approach is that it tends to emphasize identification of behavioral rules or norms, which limits its potential for application in other cultural contexts. Due to the global trend of population aging, governments are searching for solutions to the accompanying financial burden so greater attention is being focused on the issue of elder care and its relevance to filial practices. (...) We contend that the psychological investigation of filial piety in Chinese societies has progressed to the point that it can now provide a solid structure for research targeting intergenerational relations in other cultures. We describe an indigenous psychology approach that integrated Chinese historical, philosophical, and social trends to construct a model of filial piety in terms of the dual reciprocal and authoritarian filial aspects underlying parent-child relations: the dual filial piety model (DFPM). We use this model to re-conceptualize filial piety from its usual definition as a set of Chinese culture-specific norms to a contextualized personality construct represented by a pair of culturally-sensitive psychological schemas of parent-child interaction. We then describe how the DFPM can provide a framework for research on filial relations on individual, structural, societal, and cross-cultural levels. We conclude with a discussion of how the model may be able to integrate and extend Western research on intergenerational relations and contribute to the issue of elder care beyond Chinese societies. (shrink)

In 1859, Harvard botanist Asa Gray (1810–1888) published an essay of what he called “the abstract of Japan botany.” In it, he applied Charles Darwin’s evolutionary theory to explain why strong similarities could be found between the flora of Japan and that of eastern North America, which provoked his famous debate with Louis Agassiz (1807–1873) and initiated Gray’s efforts to secure a place for Darwinian biology in the American sciences. Notably, although the Gray–Agassiz debate has become one of the most (...) thoroughly studied scientific debates, historians of science remain unable to answer one critical question: How was Gray able to acquire specimens from Japan? Making use of previously unknown archival materials, this article scrutinizes the institutional, instrumental, financial, and military settings that enabled Gray’s collector, Charles Wright (1811–1885), to travel to Japan, as well as examine Wright’s collecting practices in Japan. I argue that it is necessary to examine Gray’s diagnosis of Japan’s flora and the subsequent debate about it from the viewpoint of field sciences. The field-centered approach not only unveils an array of historical significances that have been overshadowed by the analytical framework of the Darwinian revolution and the reception of Darwinism, but also places a seemingly domestic incident in a transnational context. (shrink)

Throughout the late 1840s and the early 1850s, Harvard botanist Asa Gray and his close friend George Engelmann of St. Louis engaged themselves with recruiting men who sought to make a living by natural history collecting, sending these men into the field, searching for institutions and individuals who would subscribe to incoming collections, compiling catalogs, and collecting subscription fees. Although several botanists have noted Gray and Engelmann’s bold experiment as having introduced America to a mode by which European naturalists had (...) devised to organize scientific expeditions, historians of science have not taken the “subscription mode” seriously. I argue that it was specifically by undertaking the labor of cataloging species and charging subscription fees for the cataloged species that Gray established himself as a metropolitan botanist. One crucial consequence of Gray’s rising profile was that he acquired sufficient “cataloging power” to secure his status as an authoritative cataloger of species, and as a kind of “mint” or “storehouse” :1–28, 2001a) who produced well-pruned lists of American species to enable transactions between American and European botanists. But this essay is not focused on the Europeanization of American taxonomy. Drawing on work by scholars who place emphasis on how new forms of knowledge get produced when knowledge travels, my focus here is the evolution of the subscription mode when Gray and Engelmann adapted it to American natural history. My conclusion examines what historian of science Vanessa Heggie :318–334, 2014) identifies as the “danger of category dominance” in today’s historiography of science and shows how a kind of “assemblage thinking” may help historians cope with this danger. (shrink)

Chinese delegates admitted at the Sixth Comintern Congress, on several occasions, that the CCP defeat in the past was partly through its own errors, notwithstanding objective circumstances. They also argued that the lack of actual support of fraternal Parties was another factor in their disfavor. Below is a statement by one "Tschen-Kuang" at the fourteenth session of the Congress.

Social science researchers often definefilial pietyas a set of norms, values, and practices regarding how children should behave toward their parents. In this article, we trace the conceptual development of filial piety research in Chinese and other societies to highlight the assumptions underlying this traditional approach to filial piety research. We identify the limitations of these assumptions, including the problem of an evolving definition and lack of cross-cultural applicability. We then advocate an alternative framework that overcomes these limitations by focusing (...) on the deep structure of filial piety: the dual filial piety model (DFPM). The DFPM applies the concept of contextualized personality to reconceptualize filial piety in terms of authoritarian and reciprocal psychological motivations particular to the parent-child context. Because the focus is on a universal psychological mechanism rather than cultural norms, values, and behavior, the DFPM may be applied for investigation of filial piety at individual, social, and cultural levels within and across various societies. We discuss application of the DFPM in relation to existing filial piety and intergenerational relations research from several societies and conclude with a comparison to other recent proposals for measuring Chinese filial piety. (shrink)

In five sections, this book describes cultural, personal, argumentative, religious and philosophical situations of togetherness, thus providing an imaginative ...

This book uses Western philosophical tradition to make a case for a form of thinking properly associated with ancient China.

Our prior research demonstrated that the right temporoparietal junction exerted a modulatory role in ingroup bias in emotional mimicry. In this study, two experiments were conducted to further explore whether the rTPJ is a neural region for emotional mimicry or for the modulation of emotional mimicry by group membership in a sham-controlled, double-blinded, between-subject design. Both experiments employed non-invasive transcranial direct current stimulation to temporarily change the cortical excitability over the rTPJ and facial electromyography to measure facial muscle activations as (...) an index of emotional mimicry. After the anodal or sham stimulation, participants in Experiment 1 passively viewed a series of happy clips, while participants in Experiment 2 viewed happy clips performed by ethnic ingroup and outgroup models. fEMG analyses revealed that participants in Experiment 1 showed the same degree of happy mimicry for both tDCS conditions and participants in Experiment 2 showed an ingroup bias in happy mimicry in the sham condition, which disappeared in the anodal condition. Taken together, the present study demonstrated that rTPJ plays a role in the modulation of emotional mimicry by group membership. (shrink)

In his 1987 article “Indeterminacy, Empiricism and the First Person”, John Searle argues that we actually know what we mean; therefore, W. V. O. Quine’s thesis of the indeterminacy of translation must be wrong. In this paper, I will try to identify the mistakes in Searle’s criticism of Quine’s story. I will argue that Quine’s indeterminacy thesis can be construed as containing two theses- that is, the immanent indeterminacy and the transcendent indeterminacy. With these two indeterminacies in mind, Quine’s indeterminacy (...) thesis will still remain tenable even if we actually know what we mean. (shrink)

In his 1987 article “Indeterminacy, Empiricism and the First Person”, John Searle argues that we actually know what we mean; therefore, W. V. O. Quine’s thesis of the indeterminacy of translation must be wrong. In this paper, I will try to identify the mistakes in Searle’s criticism of Quine’s story. I will argue that Quine’s indeterminacy thesis can be construed as containing two theses- that is, the immanent indeterminacy and the transcendent indeterminacy. With these two indeterminacies in mind, Quine’s indeterminacy (...) thesis will still remain tenable even if we actually know what we mean. (shrink)

In contrast to Western science and religion, a topic which has been studied very much since the twentieth century, less research has been done on science and Confucianism. By way of a comparative viewpoint within the history of science, this article will deal with some aspects of science and Confucianism in retrospect, for instance, the Confucian origin of the idea of tian yuan di fang 天圓地方, the natural philosophy of qi, and the wu xing li tian zhi qi 五行沴天之氣 bringing (...) abnormal astrological phenomena and reflecting a negative Confucian relation between politics, ethics, and nature. In the late Ming, Xiong Mingyu found that abnormal astrological phenomena, as atmospheric events, happened in the sublunar region rather than in the stars, and in the present time we can reinterpret the crisis of air pollution or global climate change as reflecting a negative Confucian relation between politics, ethics, and nature and as a warning of collective misbehavior in our use of modern scientific technologies. (shrink)

Story-thinking is direct actuality-thinking; actuality is active and alive, never set or formal but free and reasonable. Actuality is things as they are alive, actively actualising themselves, birthing unceasing. They sound forth to resound, vibrate to inter-vibrate, tell to retell it, to reveal-R to express-E it. This "R to E" is not logically inferential, free of inferential error. Such R-to-E process dialogically transmits across an instant as "story-thinking." Story-thinking primordially hears of actuality to story-express it. Thus, actuality sounds itself -- (...) tells its story -- to a sensitive hearer who retells the story-actual in her own resonance, and her vibration is "storytelling." Actuality tells and is heard, and storytelling comes about. Story-thinking begins at storytelling to continue storytelling, this way. (shrink)

To investigate the universality and cultural specificity of emotion processing in children from different ethnic groups (Han, Jingpo and Dai), we conducted three questionnaires, including emotional contagion scale, emotion regulation scale and the Chinese mood adjective check list (CMACL), among 1,362 ethnic Han, Dai and Jingpo participants (Mage = 13.78 years). We found emotion regulation (reappraisal and suppression) mediated the relations between emotional contagion and mood state, relation: (1) emotional contagion (positive and negative) increased positive mood state and decreased negative (...) mood state by reappraisal, and (2) Negative contagion finally increased negative mood state by weaken effect of reappraisal and enhance effect of suppression. Importantly, we found both universality and ethnic cultural specificity in the relations among emotional contagion, emotion regulation, and state mood. Firstly, the cultural specificity: (1) For Dai and Jingpo participants, negative contagion positively predicted reappraisal, while Han participants did not; (2) Jingpo participants demonstrated a weaker negative relation between reappraisal and negative mood state, and a stronger positive relation between negative contagion and suppression; and (3) Dai participants was the only ethnic group that showed a negative connection between negative contagion and positive mood state. Secondly, the emotion universality: Three ethnics both showed positive relations between negative contagion and negative mood, between suppression and negative mood; For all of them, positive contagion positively predicted positive mood state, mediated by reappraisal. In this paper, we discuss universal emotion processes and ethnic cultural differences in these emotion processes. (shrink)

Among the four reading-levels, the textual and exegetical levels of Zhuangzi ’s Hundun-story are problem-free, and so we focus expository-wise on its conspicuous hospitality with nine implications. Then, hermeneutically, we see Hundun instructing us against clarity toward unclarity—cosmological, self-composing, cognitive, and communal—of kindly humus, in cosmic confusion, sleep and idleness, mist and pond-dragonfly, and non-ruling people-sovereignty. Pan-hospitality is our Emperor Hundun’s non-arbitrary imperative to nurture life.