X. Wang

Using U.S. listed firms during the period from 1971 to 2010, this paper investigates the effect of religion on corporate cost behavior. We find that religion mitigates cost stickiness induced by agency or behavioral biases of managers. This result holds for several robustness tests that address endogeneity concerns. The mitigating effect of religion on cost stickiness is through the channel of reducing top managers’ overconfidence and optimistic bias regarding future demand change and promoting managers’ adherence to fiduciary responsibilities and consideration of shareholder benefits. Further evidence shows that the reduction in cost stickiness caused by religion increases firm value. Overall, our findings suggest that religion reduces the wedge between a firm’s actual and optimal resource commitments, which helps to improve firm value and resource allocation efficiency.

[Bertrand] Russell, in On Authority, wrote about a kind of hieratic authority which in the past lay in the hands of the clergy, and said that in the West, intellectuals are the descendants of these clergy. He also said that Chinese Confucianism possessed a hieratic authority, which leads us to think that China's intellectuals are the descendants of the Confucians. The knowledge that clergy and Confucians possessed came from a few sacred books, such as the Bible and the Analects. But modern intellectuals, though they may not be wholly human, are at least partly so, and have no sacred books in their hands. They make people believe in them wholly on the basis of knowledge, and this knowledge can itself win people's confidence. The strange thing is, that this latter kind of knowledge cannot bring authority with it

The sampling-based motion planner is the mainstream method to solve the motion planning problem in high-dimensional space. In the process of exploring robot configuration space, this type of algorithm needs to perform collision query on a large number of samples, which greatly limits their planning efficiency. Therefore, this paper uses machine learning methods to establish a probabilistic model of the obstacle region in configuration space by learning a large number of labeled samples. Based on this, the high-dimensional samples’ rapid collision query is realized. The influence of number of Gaussian components on the fitting accuracy is analyzed in detail, and a self-adaptive model training method based on Greedy expectation-maximization algorithm is proposed. At the same time, this method has the capability of online updating and can eliminate model fitting errors due to environmental changes. Finally, the model is combined with a variety of sampling-based motion planners and is validated in multiple sets of simulations and real world experiments. The results show that, compared with traditional methods, the proposed method has significantly improved the planning efficiency.

A short-lived but important movement in seventeenth-century English natural philosophy—which scholars call “magnetical philosophy” or “magnetical cosmology”—sought to understand gravity (both terrestrial and celestial) by analogy with magnetism. The movement was clearly inspired by William Gilbert’s De magnete (1600) and culminated with Robert Hooke’s prefiguring of the universal principle of gravitation, which he personally communicated to Isaac Newton in 1679. But the magnetical cosmology, as professed by those in the movement, differed from Gilbert’s philosophy in highly significant ways. Proponents never accepted Gilbert’s animistic account of magnets and seem tacitly to have accepted a belief in action at a distance that Gilbert himself rejected. This essay argues that Francis Bacon (1561–1626) had already provided just the adaptations to Gilbert’s philosophy that the later thinkers adopted, including an important endorsement of action at a distance, and that he should be recognized as playing an important role in the movement.

In this paper, I discussed the possibility to argue for a human right to internet access in Confucian society. I argued firstly that Confucianism could properly accommodate the concept of human rights, even though it does not have an explicit term for it. Secondly, Confucian concept of min xin, as a similar concept of democracy with differences, is used in Confucianism as a normative concept to lay the foundation of the state and legitimatize the governance. Last but not least, I argued that the roles that min xin are supposed to play in reality are never fully carried out due to the specific hierarchical information structure of Confucian society. I proposed that with internet, the concept of min xin would have to be able to play its roles properly. As such, the arguments that disregard internet access by referting to the protection of the Confucian values might not stand.

About a month ago, I went to a university to give a lecture. During the questions-and-answers and discussion, a young fellow standing in the last row drew a good deal of attention: "Some people today show concern for spiritual values but are very helpless where material life is concerned." However, he said, "more people are pursuing only material benefits and have absolutely no spiritual requirements." You may perhaps doubt that people today truly, as he indicated, regard the spiritual and the material as "fish-and-bear's-paws"—if you want the one, you have to give up the other

This article discusses a Confucian notion of cosmological life and its eco-philosophical implication. In contrast to the Kantian notion of the man who has exclusive moral worth, existing as the ultimate value-conferrer among beings, Confucian cosmological man understands his/her selfness through the lens of sacred unity with other beings. The modern ecological disaster is arguably caused by the reluctance to recognize the inherent value of nature, which is due to the anthropocentrism partly introduced by the enlightenment notion of humanity. The Confucian cosmological person worships the ultimate value of the cosmos as a unity of heaven, humans, and earth, and in so doing delivers genuine care for the environment, not for the sake of its instrumental but for its inherent value.

Background and PurposeTranscranial direct current stimulation is an emerging non-invasive neuromodulation technique for focal epilepsy. Because epilepsy is a disease affecting the brain network, our study was aimed to evaluate and predict the treatment outcome of cathodal tDCS by analyzing the ctDCS-induced functional network alterations.MethodsEither the active 5-day, −1.0 mA, 20-min ctDCS or sham ctDCS targeting at the most active interictal epileptiform discharge regions was applied to 27 subjects suffering from focal epilepsy. The functional networks before and after ctDCS were compared employing graph theoretical analysis based on the functional magnetic resonance imaging data. A support vector machine prediction model was built to predict the treatment outcome of ctDCS using the graph theoretical measures as markers.ResultsOur results revealed that the mean clustering coefficient and the global efficiency decreased significantly, as well as the characteristic path length and the mean shortest path length at the stimulation sites in the fMRI functional networks increased significantly after ctDCS only for the patients with response to the active ctDCS. Our prediction model achieved the mean prediction accuracy of 68.3% after the nested cross validation. The mean area under the receiver operating curve was 0.75, which showed good prediction performance.ConclusionThe study demonstrated that the response to ctDCS was related to the topological alterations in the functional networks of epilepsy patients detected by fMRI. The graph theoretical measures were promising for clinical prediction of ctDCS treatment outcome.

Historical progress is a core belief of the Enlightenment and modernity, also a spiritual catalyst of human emancipation in the past centuries. However, due to the naive understanding of scholars and its misuse by political power, the idea of progress has fallen from a realistic political belief in the pursuit of liberty and democracy to a metaphysical faith and a one-sided ideology. Instead of abandoning the concept itself, this paper will provide a new version for progress. In this version, supported theoretically with ideas from a Marxian critique of the paradox of progress in capitalist society and a Habermasian reconstruction of social evolution and progress, progress shall not be understood as an intrinsic trend of history itself, but a “historical-practical project” of humanity. The intent of rewriting progress is to transcend the dilemma between progressivism and catastrophism while at the same time preserving its positive meaning.

In this study, we propose a way to link the scholarly contents of scientific papers by constructing a knowledge graph based on the semantic organization of argumentation units and relations in scientific papers. We carried out an argumentation graph data model aimed at linking multiple discourses, and also developed a semantic annotation platform for scientific papers and an argumentation graph visualization system. A construction experiment was performed using 12 articles. The final argumentation graph has 1,262 nodes and 1,628 edges, including 1,628 intra-article relations and 190 inter-article relations. Knowledge evolution representation, strategic reading, and automatic abstracting use cases are presented to demonstrate the application of the argumentation graph. In contrast to existing knowledge graphs used in academic fields, the argumentation graph better supports the organization and representation of scientific paper content and can be used as data infrastructure in scientific knowledge retrieval, reorganization, reasoning, and evolution. Moreover, it supports automatic abstract and strategic reading.

I am now halfway along the road of life; if we liken the human lifespan to a single day, it is now noon. Childhood is when we wake up from our slumbers and need some time to get over our morning lassitude, before we throw ourselves into our work; at midday, our energy is at its greatest, but we already feel tiredness looming; by dusk, we just want to finish off the day's work and get ready to sink into eternal rest. If you look at it in this way, as I do, work is the most important thing in a person's life. But not everyone would agree with this view. I know that in China, country folk see having children as the most important thing in their lives. You bring up your children and then you die, leaving space for them—this is a very common way of thinking. But in the towns there is a different way of thinking, though I don't know if it is very common, and that sees winning social status as the most important thing in life. If you stand in front of the wall on Babaoshan in Beijing where the ashes of the dead are placed, you can gain some understanding of this attitude. On the grave of an old gentleman there I saw written, "Deputy Department Director, Deputy Branch Secretary, Associate Professor, Deputy Director of Such-and-Such a Teaching and Research Section, etc." It would of course be better for the old gentleman if the word "Deputy" could be removed from all of those, but that word is the best evidence for this way of thinking. And incidentally, in graveyards I have been to look at in the United States, I found that only two things were written on the gravestones: One was the dates of birth and death; the other was the dates of military service. This shows that they believe these two things are the only ones worth recording about a person's life: That this subject of God came into the mortal world, and that this citizen served his country loyally. To write anything else would be superfluous. I think this is a simpler and more unaffected way of thinking though probably it is overly distressing to write in a youth magazine about what I've seen written on graves, and I should get back to the main topic as soon as possible