X. Wang

Firms have been increasingly using social commerce platforms to engage with customers and support their brand value co-creation. While social commerce is now bringing a variety of benefits to business, it has also challenged marketing ethics surrounding online consumer privacy. Drawing on the trust-commitment theory, we develop a model that aims to create an ethical and trustworthy social commerce community for brand value co-creation by examining the impacts of online consumer privacy concerns and social interaction constructs on consumers’ psychological reactions. Using an empirical study, we find that: privacy risk, privacy control, and collaborative norms significantly influence consumers’ trust; consumer-peer interaction and collaborative norms are positively related to relationship commitment; and relationship commitment and trust positively affect consumers’ brand value co-creation in the context of social commerce. Theoretical and practical implications are discussed.

The correspondence of a sensory object to the category of a descriptive statement requires a reflexive-identity of the object, and such a reflexive-identity is primarily based on the cognition of spatiality. Spatiality is, however, constituted through visual perception. There are only two occasions on which definitive reflexive-identity is exemplified: the infinitesimal point and the infinite "One," and others are just human stipulations that meet pragmatic needs of rough identification of things at hand. However, if a spatial point is not different from any so-called "other" spatial point, to validate the reflexive identity of any spatial point implies a validation of the reflexive identity of all spatial points. Thus, as "one" and "many" here become absolutely unitary, the infinitely small and the infinitely immense are identical. /// 感觉对象如果要与描述的范畴结构对应，必须以对象的自返同一性为基点，这 种自返同一性原始地建基于对空间性的认知。然而，空间性是通过视觉感知才得到建 构的。确切的自返同一性只有在以下两种情形中才可以被简单为民义地建构:即，无 穷小的点与无穷大的 "太一"。对于在元穷大与无穷小之间的各种客体对象而言，其 自返同一性只是思想强加的，是按照实用目的进行概念化加工的结果。由于任一空间 点和任何所谓"其他"的空间点是无差别的，对任一空间点的同一性的确立也就是对 所有空间点的同一性的确立。结果是，既然 "一" 与 "多" 是绝对同一，无穷小与无 穷大也必然是绝对同一。.

I have read some outrageous books and as a result have lost my innocence. In English, to lose one's innocence also means to become sly and devious, and that is what has happened to me. My innocence was lost in the University of Pittsburgh library. It was there that I borrowed a book called The Pleasurable Experiences of a Foreign Devil in China, which was about the travels of an American in China. On the surface, this American seemed to be passionate about Chinese culture—as soon as he disembarked in Shanghai, toward the end of the Qing dynasty, and saw what Chinese people were like, he became crazy about them. I could have been very pleased that other people like us, but not in this case, because this fellow was a "sadist" and a "bisexual" [Wang uses the English words here and below, and I have put them in quotes.— Trans.] or, in Chinese, a bisexual sadist. There is no way that being liked by this sort of person could please you, unless you happened to be a masochist

In 2015, the Chinese pharmacologist, Tu Youyou, was awarded the Nobel Prize for Physiology or Medicine for the discovery of artemisinin. Traditional Chinese medicine (TCM) was the source of inspiration for Tu's discovery and provides an opportunity for the world to know more about TCM as a source of medical knowledge and practice. In this article, the value of TCM is evaluated from an ethical perspective. The characteristics of ‘jian, bian, yan, lian’ are explored in the way they promote accessibility and economic efficiency for TCM. The article also examines how the increased use and prevalence of TCM reflects the scientific, cultural, and ethical values of TCM and their increasing attraction in meeting major challenges to medicine and health systems currently and in the future. The article discusses safety issues within TCM, which is a controversial area, and also comments on some shortcomings and challenges which pose difficulties for more widespread and greater uptake of TCM‐derived clinical or therapeutic interventions. The article concludes that TCM is generally safe if it is used according to TCM theory and where such applications are cognizant of the strengths and weaknesses of TCM. TCM has important bioethical values which may inform potential measures for meeting challenges facing global health care systems and the article argues that it can have an increasing role in improving human health.

The growing Chinese middle class and their accumulation of wealth and economic capital have seen an increasing number of Chinese students pursuing their education in the West. Due to this growing number, motivations behind their decision to study abroad warrant scholarly treatment. This article discusses the motives of Chinese middle-class families and their children in seeking studying abroad. The paper reports on a recent study of 166 students on American campuses from 2017 to 2018. It uses Bourdieusian concepts of capital, habitus, and the idea of social mobility and social reproduction, to understand Chinese middle-class families’ strategic decisions around studying overseas in relation to employability, labour market competitiveness, and family support. Studying abroad, therefore, is construed by Chinese middle class families as a way of pursuing and preserving their social status and social mobility.

Transcranial Photobiomodulation has demonstrated its ability to alter electrophysiological activity in the human brain. However, it is unclear how tPBM modulates brain electroencephalogram networks and is related to human cognition. In this study, we recorded 64-channel EEG from 44 healthy humans before, during, and after 8-min, right-forehead, 1,064-nm tPBM or sham stimulation with an irradiance of 257 mW/cm2. In data processing, a novel methodology by combining group singular value decomposition with the exact low-resolution brain electromagnetic tomography was implemented and performed on the 64-channel noise-free EEG time series. The gSVD+eLORETA algorithm produced 11 gSVD-derived principal components projected in the 2D sensor and 3D source domain/space. These 11 PCs took more than 70% weight of the entire EEG signals and were justified as 11 EEG brain networks. Finally, baseline-normalized power changes of each EEG brain network in each EEG frequency band were quantified during the first 4-min, second 4-min, and post tPBM/sham periods, followed by comparisons of frequency-specific power changes between tPBM and sham conditions. Our results showed that tPBM-induced increases in alpha powers occurred at default mode network, executive control network, frontal parietal network and lateral visual network. Moreover, the ability to decompose EEG signals into individual, independent brain networks facilitated to better visualize significant decreases in gamma power by tPBM. Many similarities were found between the cortical locations of SVD-revealed EEG networks and fMRI-identified resting-state networks. This consistency may shed light on mechanistic associations between tPBM-modulated brain networks and improved cognition outcomes.

Before The Bridges of Madison County was released, several editor friends of mine wanted me to go and see it, and to write a short article about it when I had. The movie has finished showing now, and I never did go to see it. This was not because I was being deliberately snooty about it, but chiefly because there was a debate around the movie that I found very irritating; and as a result, I did not have the slightest desire to go and see it. Some people said the novel advocated extramarital affairs and should be criticized. Others said that it was completely opposed to extramarital affairs and, therefore, should not be criticized. Thus, The Bridges of Madison County came to be welded together with "extramarital affairs." If I had seen the movie, I also would have had to make an evaluation of extramarital affairs, and that is something I hate doing. My basic judgment of The Bridges of Madison County is as follows: Firstly, the story is made up, not true. Secondly, even if it were true, it is about Americans, and has nothing to do with us. Some comrades may say that, whether or not it has anything to do with us, we have seen the movie and so we must have a moral judgment of it. This reminds me of something that happened almost twenty years ago. It was when the Paris Opera came to Beijing and performed La Dame aux Camélias, and some of the audience said, "The lady of the camellias is a prostitute! And the male lead is no good either: Put Marguerite and Armand together and all you've got is a whore and ha client!" If Dumas fils were alive, I'm sure he would be enraged to hear such an assessment. If the French singers had been aware of such comments, they too would have said, "It was stupid of us to come and perform here. Performing opera is very tiring, and what do they see while we're singing our hearts out? A whore and her client! "That was over ten years ago, and I do feel that Chinese audiences should have made some progress by now—one would never have expected that that is not the case

To this day I still do not know exactly what sort of people are to be regarded as intellectuals, and what sort of people are not. When I was being re-educated in the countryside during the Cultural Revolution, a military representative once told me that I was a "petty bourgeois intellectual." I was only seventeen at the time, had received six years of primary school education, and was barely literate, so I felt I did not deserve to be called an intellectual. By the way, I also felt I did not deserve the appellation "petty bourgeois." My family lived on wages from the government; even our furniture belonged to the government. We had not set up a stall to sell cigarettes in front of our house, so where did he get the term "petty bourgeois"? As for myself as an individual, it was only right and proper that I should belong to one social class or another, and I was not against doing so. However, to this day, I do not know in what class intellectual youths should be counted. In my opinion, if one insists on making comparisons or analogies, they should be counted as lumpen proletarians or the like. But this is taking the subject too far

We've had quite a number of outbreaks of "culture fever": The first one was apparently in 1985, when I was studying overseas, and friends told me the fever was raging at home in China. When I came home in 1988, I was in time for the second one. And over the last two years there has been a fever of cultural criticism, or "discussions on the humanist spirit." It looks as though the phenomenon of culture fever has certain similarities to a flu epidemic. The first two fevers were fairly respectable, and at least provided information on some of the things that had been achieved in the social sciences overseas; but the latest one has been no good at all, consisting as it does mostly of the airing of complaints. It is claimed that the attitude of society toward intellectuals in the humanities is incorrect; that the intellectuals themselves are incorrect; that since Confucius said "The gentleman understands what is moral; the small man understands what is profitable" [Analects IV. 16], we should be trying to emulate the gentleman. Probably other things too have been said, but I believe that these have been the main points of most discussions during this outbreak of cultural criticism fever. Wang Shuo has come in for a good deal of abuse this time, in the same way that, in Water Margin, Lei Heng the "Winged Tiger," county head of Yuncheng, is jeered at in the courtesan's house when someone tells him, "It would be easier for a dog to grow horns than for you to know the proper way to behave here!" Culture is just this sort of establishment, and the riff-raff are definitely not allowed to set foot inside it. Looked at in this way, culture is a set of values centered on the self, and implies a closing of the ranks against outsiders. But I have no wish to think too badly of others, so I shall just say that the "culture" which is so much in favor this time is a kind of moral strength which demands that we should all preserve our personal integrity and not be tainted by material desires. We cultural workers are like Tang dynasty Buddhist monks, and the material desires of the everyday world are like the female scorpion spirit. We must not be seduced by the sorceress and sleep with her, for then, when we have lost our original yang essence and the pure seed has left us, we will no longer be virgins, and will not be fit to go to the Western Heaven and worship the Buddha. […] But if I go on talking such rubbish, other people may not acknowledge me as a cultural worker and may deprive me of the right to discuss cultural issues. What I am trying to say is that if this fever continues, I shall soon no longer know what culture is

Linear regression and its variants have been widely used for classification problems. However, they usually predefine a strict binary label matrix which has no freedom to fit the samples. In addition, they cannot deal with complex real-world applications such as the case of face recognition where samples may not be linearly separable owing to varying poses, expressions, and illumination conditions. Therefore, in this paper, we propose the kernel negative ε dragging linear regression method for robust classification on noised and nonlinear data. First, a technique called negative ε dragging is introduced for relaxing class labels and is integrated into the LR model for classification to properly treat the class margin of conventional linear regressions for obtaining robust result. Then, the data is implicitly mapped into a high dimensional kernel space by using the nonlinear mapping determined by a kernel function to make the data more linearly separable. Finally, our obtained KNDLR method is able to partially alleviate the problem of overfitting and can perform classification well for noised and deformable data. Experimental results show that the KNDLR classification algorithm obtains greater generalization performance and leads to better robust classification decision.