This paper incorporates fairness concerns and consumer reference price effects into a two-echelon building-material closed-loop supply chain consisting of a manufacturer and a retailer. By establishing four differential game models, we investigate the sustainable operations and cooperation of this supply chain. The four game models are a Nash noncooperative game, Stackelberg game with cost sharing, Stackelberg game with fairness concerns and cost sharing, and centralized decision model. By using dynamic models and optimal control theory, we obtain the two members’ optimal (...) equilibrium strategies in the supply chain. Analytical results show that the consumer reference price effect has a positive impact on the manufacturer’s effort level, retailer’s publicity level, and product brand goodwill, which can improve the supply chain performance. The retailer’s partial commitment to cost sharing can enhance the production enthusiasm of the manufacturer, improve the brand reputation of the product, and enhance the two members’ individual profitability. The distributional fairness concerns of the manufacturer not only prevent the manufacturer and retailer from achieving Pareto improvement but also lead to the decline of the manufacturer’s effort level and profitability. The research conclusions of this paper can provide some insights into the cooperation and sustainable development of the supply chain. (shrink)

Li Zehou clearly pointed out in his book, The History of Beauty, that an overall trend of thought, the general tendency of the hundred schools’ concurrent rise, and the contending of those philosophers “is rationalism.” The activity of understanding with the concept of rational thinking, propositions, etc., is actually rational self-consciousness in philosophy.

摘要 本文提出一种以差异为逻辑原点、此-彼为第一关系、 F(Σ) 递归运算为核心机制的统一存在框架。该框架阐明：存在始于差异；差异必然呈现为此-彼；此-彼经由 F(Σ) 递归展开，生成无穷结构层级；任何存在皆可析为本体-属性-关系三维（ O⊕A⊕R ）；空间是此-彼关系的直接展开，内含四组基本关系；时间是 F(Σ) 运算的节律；意识是第一人称私钥；语法是语言在符号域的映射；信息是递归返回的差异；宣告是存在的签名；当下是运算的起点与终点；价值是结构间互动的效能评估。 这十二公理并非关于世界的理论，而是世界自我展开的语法本身。它可反身应用于自身，完成从差异到当下的逻辑闭环，为科学、认知、伦理与美学提供共通的元语言基础。 关键词：差异；此-彼； F(Σ) 递归；本体-属性-关系；空间四关系；时间节律；意识私钥；语言映射；信息差异；宣告归宿；当下；价值效能 Abstract This paper proposes a unified framework of existence grounded in difference as the logical origin, this–that as the primary relation, and the recursive operation F(Σ) as the core mechanism. The framework demonstrates that: existence begins with difference; difference necessarily manifests as this–that; this–that recursively unfolds through F(Σ) , generating infinite structural hierarchies; any existent can be analyzed into the three dimensions of oncology–attribute–relation（ O⊕A⊕R ）; space (...) is the direct unfolding of the this–that relation, containing four fundamental relations; time is the rhythm of the F(Σ) operation; consciousness is a first-person private key; grammar is the mapping of language onto the symbolic domain; information is difference that returns from recursion; declaration is the signature of existence; the present moment is both the starting point and the endpoint of the operation; value is an assessment of the interactive efficacy among structures. These twelve axioms are not a theory about the world, but rather the very grammar of the world’s self-unfolding. The framework can reflexively apply to itself, completing a logical circuit from difference to the present moment, thereby providing a common metalanguage for science, cognition, ethics, and aesthetics. (shrink)

This research constructs a rigorous, formalized and self-referential unified existential framework for natural philosophy, which takes Difference as the primary logical origin, This-That as the original binary relation, and the F(Σ) recursive operation as the core generative mechanism. Departing from the traditional linear causal framework and metaphysical dualism, the framework elaborates the intrinsic grammatical rules of the world’s self-unfolding through twelve hierarchical and interlocked axioms, revealing that all existential phenomena are the recursive expansion results of the original Difference via This-That (...) relation. It clarifies the essential attributes of core existential categories: any existence can be analytically decomposed into the indissoluble three dimensions of Ontology-Attribute-Relation (X=O⊕A⊕R); space is the direct expansion of This-That relation with four fundamental relational sets; time is the inherent rhythmic counting of F(Σ) recursive operations; consciousness is the first-person private key of structural self-reference; language is the symbolic mapping of the universal existential grammar in the sign domain; information is the quantifiable differential generated by recursive feedback; declaration is the existential signature for witness; the Present is the starting and ending point of all recursive operations; value is the emergent efficiency evaluation of inter-structural interaction. This framework is not a mere theoretical interpretation of the world, but the inherent existential grammar that enables the world’s self-unfolding and all theoretical generation. It achieves a complete logical closed loop through self-application—from the original Difference to the reflexive witness of the Present, and provides a universal meta-language for the integration and cross-disciplinary research of philosophy, mathematics, computer science, quantum physics, cognitive science, ethics and aesthetics. Rejecting all mysticism and abstract speculation, the framework transforms natural philosophy from qualitative verbal analysis to formalized structural modeling, with explicit operational formulas, symbolic systems and axiomatic deductions. It can be directly applied to analyze quantum phenomena, life systems, social structures and artistic creation, and serves as a foundational analytical tool for exploring the nature of existence in various fields. The twelve principles are open and reflexive, which can be continuously deepened, revised and expanded through recursive verification and interdisciplinary practice. (shrink)

This paper challenges the ontological bias in modern physics that equates mathematics with truth itself, proposing instead the Theory of Mathematical Derivativity. We argue that the primordial condition of existence is Difference, and that space—along with its emergent physical phenomena—is a direct generative product of "this-that" relations. Mathematics, much like natural language, serves merely as a secondary tool for describing the essence of reality at the phenomenal level. By deconstructing various equivalent representations of "", this paper demonstrates the ontological parity (...) of symbolic grammar and calls for a return from "symbolic superstition" to the "generative logic" of reality. -/- 本文旨在挑战现代物理学中“数学即真理”的本体论偏见，提出数学派生性理论。文章认为，存在的最原始条件是差异 ，空间及其衍生的物理现象是由“此-彼”关系直接生成的本体现实 ；而数学本质上与自然语言一样，仅是人类在现象层面对本体本质进行描摹的二阶工具。通过对“1+1=2”多种等效表征形式的解构，本文证明了符号语法在本体地位上的平权性，进而指出物理学研究应从“符号迷信”回归 到“逻辑生成”的源头。 . (shrink)

Starting from difference as the sole ontological origin, this paper establishes a self-consistent and complete constructive theory of space in which relations, rather than entities or a pre-existing container, serve as the fundamental basis. Difference is isomorphic and synonymous with this-that; space is generated directly by the unfolding of this-that as a relational act, not merely described by relations within a ready-made arena. Three secondary spatial relations: up-down, left-right, inside-outside-are further derived within space. All physical phenomena, including quantum superposition, entanglement, (...) wavefunction collapse, and parity non-conservation, are superficial manifestations determined by these underlying spatial relations. This theory unifies the explanation of space and quantum phenomena and proposes four falsifiable, experimentally testable predictions. (shrink)

The utilitarian political thought in the Song Dynasty can be divided into two stages: the Northern Song Dynasty and the Southern Song Dynasty, because of different times. Confucian utilitarianism in the Northern Song Dynasty mainly focused on reform issues. The central focus was to solve the problems of redundant officials, redundant soldiers, and redundant fees. The central issue of the dispute was the relationship between enriching the country, strengthening the army, and encouraging Confucian people-oriented values.

Liang Qichao analyzed the mechanism shaped by “the trend of thought representing the times” in Compendium of Qing Dynasty Academics, pointing out the important value of trends of thought representing the times. “Not just any ‘thought’ can become a ‘trend’; if it can become a ‘trend,’ then its “thought” must have considerable value, yet also meet the demands of its time. Not all ‘times’ have a ‘trend of thought,’ and a time with a trend of thought is necessarily a time (...) of cultural advance. (shrink)

China during the Sui, Tang and five dynasties underwent complete cycles of order and chaos. Due to the forces of the political terrain and the self-conscious efforts of many Confucian scholars, there were not only many new major creations in the political system during this period. It was also a period characterized by a transition in political thought.

The early experiences and characteristics of Chinese political thought determine the overall form, basic problems, and basic characteristics of Chinese political thought, and even stipulate the general framework for the development of Chinese political thought—all of which has particularly important theoretical significance.

While the Yuan Dynasty ended the separatist situation of the Five Dynasties, it achieved national unity. The territory under its control is greater than that of the Han and Tang dynasties. The strength of its power and the geographical extent of its influence was unprecedented in Chinese history.

Compared with the changes of the Yuan and Ming dynasties, the stimulation of the change of dynasties in Ming and Qing dynasties to the development of China’s political thought seems to be more than that of the change of the Yuan and Ming dynasties.

In 2004, China People’s University Press published my book The Limits of Minben—The New Theory of Huang Zongxi’s Political Thought. This book’s views on minben 民本.

The two Han dynasties represent the systematizing period of Chinese political thought, namely when all of the pre-Qin schools of political thought shaped up into a logically self-consistent organic whole, and became the orthodox political ideology of society after gaining official approval, forming the more complete logical system of Chinese political thought. Considering the effects of the systematization of political thought, Confucian classics scholarship and the classicist form of thought, which influenced traditional Chinese society for nearly two thousand years, took (...) shape in the two Han dynasties, and the sage worship and classics worship advocated by Confucian classicism became the normative dogmas that were widely popular in society. (shrink)

The Wei, the Jin, the Northern and the Southern dynasties were a historical period of massive changes political, economic and cultural in Chinese history; they were also a historical period wherein Chinese philosophical thought greatly developed and wherein Chinese political thought went through massive shifts as well. During this period, the social atmosphere and desires of the theoretical world differed widely from the two Han dynasties.

This paper presents not a theory about logic, but a declaration of logic itself—an ontological affirmation of its self-identity and irreducibility. Through a recursively structured symbolic form, it asserts that logic is neither a human discipline, nor a formal system, nor an instrumental method, but the absolute ground of intelligibility: that which is identical to itself and necessarily distinct from its negation. The declaration enacts logic’s self-grounding sovereignty, resisting all reduction while marking the boundary beyond which discourse collapses into incoherence.

內容簡介 本書由不同的角度分別探討中古時期佛道交流的不同議題，焦點集中在靈寶經當中的佛教概念。大乘佛典譯介進入中國後，其中的觀念開始滲透並被借用到中國本土的經典，最明顯的就是古靈寶經。本書即在佛道的脈絡下探討佛 教觀念在靈寶經中的借用與轉化，試著去了解在四世紀到五世紀的中土佛教與道教如何去詮釋與運用印度佛教概念，這種考察不但可以幫助我們理解中世紀的中國如何理解印度中亞的宗教概念，更可以幫助我們了解這些概念如何 被中國人所吸收與轉化，進而滲透到佛教以外的宗教，從而建立一種新的觀念。 此研究議題也開展了當代佛道交涉研究的新面向，使我們可以從這些案例來重新思考佛教的「漢化」與佛道「融合」的議題。.

This book presents a panoramic and extensive exploration of Chinese political philosophy, examining key political problems of the past, and the thinkers who addressed them. As the reader will discover, China’s traditional political philosophy is one with distinctive national characteristics and ideals. Therefore, the book helps to clarify the evolution of Chinese political thought, while also investigating fundamental political issues throughout the country’s history. The book offers a unique resource for researchers and graduate students in the fields of political science, (...) philosophy, and history, as well as ordinary readers who are interested in China’s traditional and political culture. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Reviewed by:Philosophy's Big Questions: Comparing Buddhist and Western Approaches ed. by Steven M. EmmanuelJingjing Li (bio)Philosophy's Big Questions: Comparing Buddhist and Western Approaches. Edited by Steven M. Emmanuel. New York: Columbia University Press, 2021. Pp. 336. Paperback $30.00, ISBN 978-0-231174-87-9.The call for diversifying and globalizing philosophy has garnered growing scholarly attention. The newly published volume, Philosophy's Big Questions: Comparing Buddhist and Western Approaches, edited by Steven M. Emmanuel, is (...) another crucial contribution to the initiative of making comparative philosophy a cross-cultural dialogue between intellectual traditions. Drawing upon theories preserved in Buddhist and Western philosophies, authors in this collection present a diversity of viewpoints to advance the current philosophical discussion and, thus, add "new possibilities for thinking about old questions" (p. 7). In appreciating the intellectual insights and diverse voices from non-Western philosophical traditions, all the eight chapters in this volume make philosophical research, both in content and method, more inclusive.That is why contributors to this volume do not follow the traditional way of sorting philosophical inquiries into subfields, such as epistemology, metaphysics, or ethics. Rather, their chapters revolve around major philosophical questions that make these subfields possible. As such, they not only make philosophical writings more accessible to non-specialists, but also introduce readers to the practice of philosophy itself. As remarked by Gilles Deleuze, "the truth is that in philosophy and even elsewhere it is a question of finding the problem and consequently of positing it, even more than of solving it."1 Indeed, a true philosophical question does not predetermine its answers and, thus, cannot be resolved with a simple "yes" or "no." Rather, by reconceptualizing the presumptions that constitute a philosophical problem, people can reimagine philosophy as a field and rethink philosophical practice as a meaningful way of life.Following this line of reasoning, Chapter 1 asks the question of how we should live (p. 23). Expanding the widely held understanding of happiness as merely "subjective well-being," Stephen J. Laumakis proposes to connect the comprehension of human flourishing with the larger discussion about a "morally appropriate human life" (p. 24). Turning to Western and Buddhist thought, Laumakis positions these thinkers in their respective contexts to detail their [End Page 1] approaches. On the one hand, philosophers in Euro-American traditions tend to define a good life in terms of the person-action-consequence paradigm as presented in Aristotle's virtue ethics, Kant's deontology, and Mill's consequentialism (p. 28). On the other hand, Buddhist clerics examine what counts as a morally appropriate life in their soteriological project of liberating sentient beings from suffering, where Theravāda Buddhists promote the arhat ideal for attaining a personal release from saṃsāra (p. 41), and Mahāyāna followers propose following the Bodhisattvas' path to attain awakening for all (p. 44). Instead of reading Buddhist theories as a version of virtue ethics or consequentialism, Laumakis brings thinkers from these two traditions into dialogue to explore how Buddhist approaches can advance Western moral theories, not only because of the reciprocity of metaphysical investigation and moral cultivation in Buddhism, but also due to the Buddhist way of motivating moral actions (p. 52).Chapter 2 moves on to enquire, "what is knowledge?" (p. 58). Considering how Buddhist epistemology lays the ground for metaphysical investigation of the ultimate nature of reality and the moral cultivation needed to realize awakening, Douglas Duckworth compares the reciprocity of knowledge and practice as the vision and method required for awakening (p. 60). Drawing upon the writings of Dignāga (c. 480-540) and Dharmakīrti (c. 600-660), Duckworth outlines three sets of epistemic issues: how conceptual and perceptual knowledge are differentiated and correlated (p. 62); how self-awareness, defined as knowledge by acquaintance, is lived by perceivers--a knowledge that is not about something but rather serves as the foundation therefor and, thus, cannot be reduced to representational knowledge, such as conception or perception (p. 68); and how Buddhists articulate Yogic perception as the knowledge of skill to be embodied by practitioners for the realization of awakening (p. 71). Altogether, the Buddhist answers to these three issues invite scholars... (shrink)

Ben shu zhi zai yong zhe xue yan jiu de fang shi zheng ti lun shu fo xue ti xi. wei le shi pu tong da zhong neng chu kui wan zheng de fo jiao xi tong, zuo zhe fen bie cong fo jiao de ge di yu pai bie,zhe xue si xiang guan dian,si miao jian zhu yi ji fo jing shu ji lun zhu deng fang mian jin xing liao xiang jin de xu shu ji tao lun. shu (...) zhong chu le dui fo jiao wen hua zhi shi de zheng li yu chuan hang, hai hui jie he you zuo zhe zai de zhe xue ji Zhongguo wen hua ling yu zhong di yan jiu cheng guo. ben shu zun zhong zong jiao ben shen, zai xie zuo shou fa shang shi fen yan jin, fo jing ji xue zhe guan dian jie zhi yi yin yong xing shi lie chu, bing bu zuo ping lun ; dui zhuan men de shu yu hui dai you jiao zhu,jian suo shen zhi shi fan wen yuan wen de shuo ming, ke du xing qiang bing yi yu cha yue. (shrink)

A major controversy in the study of the "Analects" has been over the relation between two central concepts, ren (humanity, human excellence) and li (rites, rituals of propriety). Confucius seems to have said inconsistent things about this relation. Some passages appear to suggest that ren is more fundamental than li, while others seem to imply the contrary. It is therefore not surprising that there have been different interpretations and characterizations of this relation. Using the analogy of language grammar and mastery (...) of a language, it is proposed here that we should understand li as a cultural grammar and ren as the mastery of a culture. In this account, society cultivates its members through li toward the goal of ren, and persons of ren manifest their human excellence through their practice of li. (shrink)

Background Student-run clinics (SRCs) are a unique medical education and healthcare delivery model. On one hand, SRCs have the potential to bridge important care gaps and train future practitioners to address complex health disparities. On the other, allowing students to administratively “run” a clinic for the indigent, with varying levels of oversight, raises ethical questions. This review attempts to identify and synthesize the major ethical concerns scholars have raised about SRCs.Methods We searched PubMed, Embase, Ovid Medline, Web of Science, and (...) SCOPUS, reviewed all publications in the non-indexed Journal of Student Run Clinic and The Free Clinic Research Collective, and iteratively snowball sampled the bibliographies and Google Scholar “cited by” results of included publications until saturation. We performed thematic analysis of included publications.Results Of 7,584 initial results, we identified 503 publications on SRCs and 22 relevant to this review. In total, 4.3% (22/503) of the SRC literature focuses on ethical concerns, which we inductively categorize as: 1) Structural and systemic problems, 2) Lack of consistent administrative and clinical oversight, 3) Substandard quality-of-care, 4) Undue influence on patients, 5) Negative impact on trainees, and 6) Inadequate involvement of the community.Discussion SRCs are a growing part of the U.S. healthcare safety net system. They are also an important nexus of ethical questions that impact patient care and trainee education. Many identified concerns relate to administrative, structural, and sociological issues which may be outside the direct training (and potentially awareness) of most medical students. Some work cautions that SRCs have potential to produce results discordant with their core aims, such as racial equity, health equity, and training service-oriented healthcare professionals. Increased awareness of these potential pitfalls offers new avenues for bioethical investigation and practical opportunities to support students and faculty in positioning these unique clinics for success. (shrink)

Presents Li Zehou's culminating views on ethics in a series of works that highlight the importance of Confucian philosophy today.

Professor Li Bocong's philosophical works embody Chinese society's intellectual reflection on its technological, economic and social modernisation. Drawing on classical Chinese philosophy, the Chinese interpretation of Marxism and dialogue with other Western philosophical traditions, he has formulated a research programme in the philosophy of engineering and stimulated the emergence of an independent national school of thought. In the past decades, generations of Chinese philosophers and social scientists have further developed his approach and understanding of engineering as a special field of (...) human practice that is of central importance to today's societies. In the interview conducted with Professor Li Bocong in May 2025, we discuss his personal and intellectual biography, his inspirations from traditional Chinese culture, his reflections on the concepts of science, technology and engineering in the East and West and their intellectual exchange, his understanding of human action, creativity and rationality and their manifestations in engineering; the socio-technical transformations in today's China, the dialectic of the global and the local in socio-technical development, and the principles of philosophical life. (shrink)

This paper explores whether a Student’s choice of major leads to certain personality traits and the reasons for this phenomenon. Specifically, we look at evidence from two Chinese universities, both of which specialize in agricultural studies. Using the Sixteen Personality Factor questionnaire and the Neuroticism Extraversion Openness Five-Factor Inventory questionnaire, we collected data from two groups of students: those who study agriculture-related majors, and those who study non-agriculture-related majors. The surveys all showed no significant change in personality traits during Students’ (...) freshman year. However, after 3 years of university study, significant personality trait changes were noted between seniors in the ARM and NARM groups. Whereas ARM seniors tended to be socially shy and lower in communicative competence, NARM seniors were better at expressing themselves and communicating with others. Although a Student’s choice of profession has an influence on their personality traits, it is not the only factor. The differences between ARM and NARM training models and curricula are also undoubtedly significant. Moreover, the bias against ARM in Chinese society further magnifies the differences in personality traits among students with different majors. (shrink)

Li Shicen jiang yan ji -- Li Shicen lun wen ji.

本书内容包括:从康德的“道德宗教”论儒家的宗教性、重评张载由“气化论”证立的成德论、从历史中提取智慧、当今越南的宗教与社会等。.

本书主要记述作者赴欧盟国家考察法律制度的感受心得,收《权利,权利》、《丹麦的平民政治》、《风雨柏林墙》等40多篇文章。.

书中介绍了国内外护理伦理学的历史与现状,阐述了护理道德的基本原则、规范和范畴及护理道德、教育、评价的意义及方法等。.

本书包括一个思想者、一个建筑者、一个教育者等三大部分,收入了《古为今用,洋为中用,推陈出新》、《空间的平断面形状》、《美国购物中心的发展趋势》等文章。.