In the People’s Republic of China (PRC), we investigated the relationships between supervisor–subordinate guanxi and trust in supervisor in firms with different types of ownership from both supervisor and subordinate’s sides. Utilising a qualitative approach, the findings of this study showed there was a direct relationship of superior–subordinate guanxi on trust in supervisor. The findings were discussed in the theoretical context of—social exchange theory, social identity theory and the theory of reasoned action as the theoretical foundations on the relationships between (...) superior–subordinate guanxi and trust in supervisor. (shrink)

v. 1. Sijang ŭi t'ansaeng -- v. 2. Chayujuŭi sinhwa.

Intern physicians are generally more burdened by stress than the general population. This cross-sectional study aimed to evaluate the current situation regarding burnout and explore its association with the self-evaluation of competence among Chinese dental interns. A self-administered anonymous survey was conducted on 91 dental interns in the Peking University School of Stomatology, from August 2019 to June 2020. It consisted of a psychological stress questionnaire, including burnout and self-evaluation of clinical competence. The Wilcoxon signed rank test was used to (...) determine the differences between self-evaluation scores of clinical competence. Results showed average scores for emotional exhaustion, depersonalization, and personal accomplishment of 22.22 ± 9.04, 8.16 ± 5.21, and 36.08 ± 7.76, respectively. Dental clinical technology was considered more useful than other clinical competencies, and there was a correlation between its importance and the stress caused by its deficiency. Significant associations were found between stress due to a lack of dental clinical technology and high emotional exhaustion. Burnout was common among the dental interns, which may be a valuable finding. Among the six different aspects of clinical competence, “dental clinical technology” represented the most stressful item. Strengthening pre-clinical training and promptly conducting targeted training in the early clinical process may be considered as decompression measures. (shrink)

Planning ability is important in everyday functioning, and a key measure to assess the preparation and execution of plans is the Tower of London task. Previous studies indicate that older adults are often less accurate than the young on the ToL and that there may be cultural differences in performance on the task. However, potential interactions between age and culture have not previously been explored. In the current study we examined the effects of age on ToL performance in an Asian (...) culture and a Western culture. We also explored whether working memory, age, education, and socioeconomic status explained variance in ToL performance across these two cultures. Results indicated that age effects on ToL performance were greater in the Malaysian sample. Subsequent moderated mediation analysis revealed differences between the two cultures, in that the age-related variance in ToL accuracy was accounted for by WM capacity at low and medium education levels only in the Malaysian sample. Demographic variables could not explain additional variance in ToL speed or accuracy. These results may reflect cultural differences in the familiarity and cognitive load of carrying out complex planning tasks. (shrink)

1. Sae sidae rŭl yŏrŏ gan saramdŭl -- 2. Ŏdum ŭi sidae.

Di 1 ce. Cang shan ji, zi cang ji shi, "Xin zi xue" gou xiang -- di 2 ce. Zhi yan lu -- di 3 ce. Shang lin ji -- di 4 ce. Cun ya tang yi gao jiao bu -- di 5 ce. Nan Song yi min shi ren qun ti yan jiu, Zhuangzi shi ri tan -- di 6 ce. Zhuangzi shu mu ti yao -- di 7 ce. Zhuangzi xue shi (yi) -- di 8 ce. Zhuangzi xue (...) shi (er) -- di 9 ce. Zhuangzi xue shi (san) -- di 10 ce. Zhuangzi xue shi (si) -- di 11 ce. Zhuangzi xue shi (wu) -- di 12 ce. Zhuangzi xue shi (lu) -- di 13 ce. Zhuang xue shi lüe -- di 14 ce. Zhuangzi quan ping (shang) -- di 15 ce. Zhuangzi quan ping (xia) -- di 16 ce. Zhuangzi zuan yao (yi) -- di 17 ce. Zhuangzi zuan yao (er) -- di 18 ce. Zhuangzi zuan yao (san) -- di 19 ce. Zhuangzi zuan yao (si) -- di 20 ce. Zhuangzi zuan yao (wu) -- di 21 ce. Zhuangzi zuan yao (lu) -- di 22 ce. Zhuangzi zuan yao (qi) -- di 23 ce. Zhuangzi zuan yao (ba) -- di 24 ce. Zhuangzi zuan yao (jiu) -- di 25 ce. Zhuangzi jin gu (shang) -- di 26 ce. Zhuangzi jin gu (xia) -- di 27 ce. Mengzi jin gu -- di 28 ce. Mozi jin gu -- di 29 ce. -- Xunzi jin gu -- di 30 ce. Zhou Han wen chao -- di 31 ce. Shu jing lüe ying. (shrink)

Ben shu yi Ming ru Li Cai de jiang xue huo dong yu xue pai jian gou wei zhong xin, tan tao cong shi liu shi ji chu dao shi qi shi ji mo li xue qun ti zhong xin xing xue shuo he xue pai de chan sheng, chuan bo, kuo zhan yu chuan cheng de mo shi, bing zhuo zhong cong si xiang shi de jiao du jie shi zhe zhong mo shi chan sheng he yun xing de (...) si xiang gen yuan yu nei zai dong li. Quan shu zheng wen gong qi zhang, zhu yao nei rong fen wei shang xia liang bian, shang bian yi hong guan zong lun de fang shi, cong li xue jing dian "Da xue" de wen ben bian dong he quan shi jing zheng qie ru, tan tao zhong wan Ming li xue xue shuo he xue pai jian gou de li lun gen ju; xia bian yi Li Cai de "zhi xiu" xue shuo ji qi jiang xue huo dong zuo wei ge an yan jiu, tan tao li xue xue shuo he xue pai de chuan bo ji chuan cheng de she hui hua tu jing. (shrink)

本书以多元的视角讨论前沿文艺作品,从关注,对话,名家,锐评,艺海等多个板块共18篇文章展开对当代艺术的讨论,收录了浙江戏剧一度创作中存在的问题,深刻的真实,传统戏曲与现代多媒体技术等文章.

All of the world's religions refer to death in some way. Everyone is somewhat familiar with stories about where we go or what happens to us after death. From an early age, we have all heard stories of heaven or hell or some other version of paradise. Many of us believed such stories, and a great number of us still do. When considering that such stories manage to persist in modern times, an age of science and logic, we can be (...) sure that death is an issue to which humans attach great importance. In a sense, the idea of an afterlife can be a great source of comfort to those whose death is imminent, as well as to their loved ones. Those who have led especially difficult lives can look forward to a more pleasant world, while those who have enjoyed happiness and abundance have the chance to experience more good fortune. To those left behind, the idea of an afterlife presents the chance to meet a loved one again. We may not be conscious of it, but such hopes and expectations stay with us throughout our lives. If such an afterlife does exist, then there is no reason to avoid or fear death. Moreover, if we believe that another life awaits us, then we would believe that we are only separated from our loved ones temporarily before being reunited with them later on. (shrink)

This article attempts to see whether value can be independent of fact. I argue that, in this regard, the two traditional models of ethics, Kant's deontology and Bentham/Mill's utilitarianism are both faulty. In comparison, while contemporary Aristotelian virtue ethics does seem more promising, I argue that such a version of virtue ethics is still deficient. The main purpose of this article is to develop an alternative version of virtue ethics, what I call neo-Confucian ontological virtue ethics, drawing on Cheng Hao (...) and Cheng Yi's identification of virtue and nature, which provides a negative answer to our question without committing the 'naturalist fallacy'. (shrink)

In this chapter, we examine the neo-Confucian Cheng Brothers’ Mencian hermeneutics in two senses. On the one hand, we show that they adopt a Mencian hermeneutics in their approach to Confucian classics, which gives the priority to the fundamental principles underlining a classic over its literal meaning. On the other hand, to illustrate this Mencius hermeneutics, we focus on Cheng Brothers’ interpretations of the Mencius. Thus, in contrast to the common criticism of Cheng Brothers’ hermeneutics in particular and neo-Confucian hermeneutics (...) in Song and Ming dynasties in general, especially by some Confucians in Qing dynasty, that it tends to impose their own philosophical ideas upon the text of Mencius while ignoring clear textual evidence, we argue that the Cheng Brothers’ interpretations of the Mencius is indeed authentically Mencian. (shrink)

本書從現代新儒家與杜威的共同關切中，提煉出「生命三境」即生存之境、生活之境、生命之境作為考察的綱要，深入探究民族生命的生存進化、民族國家的政治生活、生活睿智、生命教養、生命理想等關鍵問題。本書在研究現 代新儒學與杜威實用主義的互動關系中，提出「實用主義的儒化」命題。作者的問題意識高度自覺，條理清晰，邏輯性強，提出了很多有啟發、有價值的見解，具有重要的學術意義。 顧紅亮，男，1971年10月出生，浙江蕭山人。華東師范大學哲學系教授、博士生導師。1990年7月-1994年7月，就讀於杭州大學哲學系，獲哲學學士學位。1994年7月-1999年7月，就讀於華東師范大 學哲學系，獲哲學博士學位。1999年7月，任職於華東師范大學哲學系。曾在以色列巴伊蘭大學（2003-2004)、美國伊利諾伊大學（2007-2008)和哈佛大學（2010-2011）訪問研究。主要從事 中國哲學史尤其是中國近現代哲學和中西比較哲學文化研究。.

In this article, I present a neo-Confucian answer, by Cheng Hao and Cheng Yi, to the question, "Why should I be moral?" I argue that this answer is better than some representative answers in the Western philosophical tradition. According to the Chengs, one should be moral because it is a joy to perform moral actions. Sometimes one finds it a pain, instead of a joy, to perform moral actions only because one lacks the necessary genuine moral knowledge—knowledge that is accessible (...) to every common person as long as one makes the effort to learn. One should make the effort to learn such knowledge—to seek joy in performing moral actions—because to be moral is a distinguishing mark of being human. This neo-Confucian answer seems to be egoistic, as its conception of motivation for morality is based on self-interest: to seek one's own joy. However, since it emphasizes that one's true self-interest is to seek joy in things uniquely human, which is to be moral, self-interest and morality become identical; the more a person seeks one's self-interest, the more moral the person is, and vice versa. (shrink)

本书分析了实用主义在美国产生与发展过程,揭示了实用主义的基本特征;反传统形而上学、效用的真理观、行为主义和工具主义。.

本书是我国学者全面系统地阐述杜威学术思想的第一部专著,对杜威的哲学思想和教育思想做出实事求是的评价。.

[1]. Pyŏngwa Yi Hyŏng-sang, Hosan Pak Mun-ho yŏnʼgu -- 2. Cho Ik yŏnʼgu -- 3. Kwak Chong-sŏk yŏnʼgu.

Explores the resources for contemporary ethics found in the work of the Cheng brothers, canonical neo-Confucian philosophers. Yong Huang presents a new way of doing comparative philosophy as he demonstrates the resources for contemporary ethics offered by the Cheng brothers, Cheng Hao (1032–1085) and Cheng Yi (1033–1107), canonical neo-Confucian philosophers. Huang departs from the standard method of Chinese/Western comparison, which tends to interest those already interested in Chinese philosophy. While Western-oriented scholars may be excited to learn about Chinese philosophers (...) who have said things similar to what they or their favored philosophers have to say, they hardly find anything philosophically new from such comparative work. Instead of comparing and contrasting philosophers, each chapter of this book discusses a significant topic in Western moral philosophy, examines the representative views on this topic in the Western tradition, identifies their respective difficulties, and discusses how the Cheng brothers have better things to say on the subject. Topics discussed include why one should be moral, how weakness of will is not possible, whether virtue ethics is self-centered, in what sense the political is also personal, how a moral theory can be of an antitheoretical nature, and whether moral metaphysics is still possible in this postmodern and postmetaphysical age. “This book presents the philosophical ideas of the Cheng brothers intelligently, convincingly, and powerfully. It is among the best books ever written on the Cheng brothers, including works in the Chinese language.” — Kam-por Yu, coeditor of Taking Confucian Ethics Seriously: Contemporary Theories and Applications. (shrink)

In this article, I attempt to provide a new interpretation of li in the neo-Confucian brothers Cheng Hao and Cheng Yi. I argue that the two brothers' views on li are not as radically different as many scholars have made us to believe; li in both brothers is a de-reified conception, referring not to some entity, including the entity with activity, but to activity, the life-giving activity of the ten thousand things; and this life-giving activity, in terms of its mysterious (...) wonderfulness, is called shen, and thus we have a Confucian theology in the Cheng brothers, very similar to the Christian theology of creativity by Gordon Kaufman. (shrink)