X. Wang

Montaigne's Essays discuss the human condition and the way to live. His work represents an ideal of wisdom. Like Montaigne, Lao Tzu and Chuang Tzu, representatives of Taoism, express similar concerns about the human condition. Both philosophies have a very similar concept of wisdom: ;Nature is treated as a quasi-divine entity that exists everywhere and controls everything, although it is invisible and inexpressible, and it represents at the same time diversity and unity; human reason is not an absolute means to truth due to the relativity of our knowledge; we should, therefore, reject dogmatism and accept tolerance; all excessive actions are harmful to human nature, and man should live in accord with the principle that moderation in everything is inseparable from human happiness; getting rid of unnecessary desires and passions and living in simplicity and solitude are the primary conditions of happiness; the realization of our internal self is the basis of the natural state of mind, which is also a state of spiritual harmony or interior liberty. ;The present study compares thematically Montaigne's wisdom to that of Taoism in a systematic format. It examines the concept of nature, the relativity of our knowledge, moderation, solitude, and self. The study adopts an analytical approach to these subjects through a close reading of Montaigne's text and those of Lao Tzu and Chuang Tzu. ;In examining the parallels and resemblances between Montaigne's philosophy and Taoism, the study also points out their differences. Since Montaigne and Lao Tzu and Chuang Tzu had different backgrounds and were from different centuries, some diversity of thought is inevitable. ;The study that aims at discovering West-East affinities on the concept of wisdom helps us to better understand the essence of Montaigne's philosophy and Taoism and the eternal questions they pose

A series of features of the contemporary globalization of human society, especially its dual positive arid negative effects, shows that contemporary globalization has great significance for the survival and development of mankind as a whole. From the point of view of its deep axiological significance, globalization has resulted in the formation of common human interests that manifest themselves negatively as the emergence of various global problems. The formation of common human interests and the emergence of global problems in turn have objectively introduced a specific norm of value to contemporary global society. This norm of value requires people in the contemporary global society to take common human interests as their value orientation when dealing with the relationship between the human being and the world, if they are to solve various contemporary global problems and make possible the continued survival of mankind and the sustainable development of human society.

Confucian thought starting point is the concern of social relationships, the goal is to establish social order to achieve the harmony of social relationships. Confucius, Mencius, who moderate view of the world, do not go to extremes, so the relationship between the individual and society is not a simple emphasis on one aspect, hoping to establish a harmonious relationship between the individual and society. Personal and social, private and public, conflict between themselves and others, as well as conflicts, Confucius, Mencius, choose the interests of society. Confucius and Mencius attached great importance to the establishment of social order the way, the way that social order should be established ceremony. Mencius on human nature is good starting from the proposed concentric theory that comply with "ceremony" is a person of conscience, self-conscious group of human behavior. Managers should set a good example of social context, to establish a sound mechanism of social enlightenment, in order to carry forward the inherent "four-terminal" of the heart, to promote members of the community spontaneously, and abide by social norms, in order to coordinate the individual and community, self and others, the relationship between private and public, to the social harmony of the situation

McKinsey Axiom is the modal formula LMA $\to$ MLA which has some elusive semantic properties. The canonicity and compactness of the axiom are the problems historically important in the development of our understanding of intensional logic. These problems, however, were unsolved for years in modal logic. Recently, Robert Goldblatt showed that the McKinsey Axiom is not canonical. Then the remaining task is to solve the problem of the compactness of the axiom. The major result in this dissertation is a proof in S 4 showing that the McKinsey Axiom is not compact. The dissertation also contains a variation of Goldblatt's proof and a demonstration that the model constructed by Goldblatt for showing that the McKinsey Axiom is not canonical is not suitable for showing that the McKinsey Axiom is not compact

Feminist theory suggests that the female body is a physical difference between the concentrated expression of place and identity, the body of feminist writing is intended to reflect the female experience and the true intent of the conflict in the mainstream of physical survival of a state of tension. The rise in the 1990s China's female body art inherited the Chinese female body art history will be female body objectification of discourse structure, and import modern body writing the traditional liberation discourse, and thus with the male-centered discourse "conspiracy", the female female body Further objects, it will be classified as feminist writing is a misreading of the body, feminist writing should firmly grasp the female body really experience the basic elements of the party in order to achieve a true expression of women and female voice. Feminist body theorists have regarded female body as the symbol of representations of difference and identity. "Writing on the Female Body" explores the tensions between women's lived bodily experiences and the cultural meanings inscribed on the female body. China's contemporary body writings turn the female body to object in a further way in which they follow the old Chinese way of female body writing, and inflow into the modem body writing tradition. These kinds of writings must be a mistaken way of Female "writing on the body" in which women's lived bodily experiences have been given greatest attention

This thesis aims at suggesting a possible way for virtue ethics to explain moral motivation. If this attempt is successful, it will turn out that in this respect virtue ethics, or a certain version of it, is better than other types of ethical theories. ;After showing that various theories about moral motivation, or the rationality of morality, are far from satisfactory, I proceed, by discussing and defending virtue ethics, to sketch a new framework of understanding and solving the problem of moral motivation. ;Virtue ethics was popular in ancient Greece and China, but until quite recently it had been ignored mainly because it was, and still is, perceived to be conceptually obscure and metaphysically incongruous with contemporary science. Against this perception I argue that virtue ethics can be naturalized via the ideal observer theory , and that virtues can be best understood as character traits that ideal observers would admire or desire. ;One consequence of this is the disappearance of the "unscientific" metaphysical underpinnings that make many people balk at taking virtue ethics seriously. A more important consequence is that in the naturalized virtue ethics being virtuous is part of one's well-being, whatever theory of individual welfare we adopt, and so Sidgwick's "profoundest question" in ethics is no longer difficult to answer from the viewpoint of virtue ethics

Economic nationalism is on the early history of American foreign economic policy of the state have a significant impact on one's ideas. In the beginning of statehood with the United States produce the conditions of economic nationalism, some representatives of the founding fathers of economic nationalist tendencies of thought, economic nationalism embodied in the founding era of the basic spirit of the existence of its legitimacy, which in 1812 laid the After the foundation of this rising trend. Economic nationalism in line with the interests of the United States at that time, and gradually formed a great impact on the U.S. economy protectionist tradition. The economic nationalism was one of thought trends which had a great influence on US foreign economic policies in the early American history. Author believes that the United States had environments to produce the economic nationalism in the early days of the New Republic. He analyses the thoughts of some founding fathers which implied the economic nationalism for the purpose of showing the rationality of the basic spirit to be embodied in the economic nationalism. The spirit finally led to the rise of the economic nationalism in the United States after 1812. The economic nationalism was in accordance with the need of American interests at that time and formed gradually a protectionist tradition which had a great effect on the development of American economy in the long period

For the first time, this study uses the sports event—tennis as an intermediate carrier to build a bridge of interaction between wealth management characteristic talents and wealth management objects, so that the training of wealth management characteristic talents and employers can be seamlessly connected and integrated naturally. It has broadened the employment channels for talents with characteristics of wealth management, shortened the time process for the integration of wealth management-related college graduates into the society, and improved the recognition of wealth management-related students by employers. At the same time, this study proposes specific measures for wealth management-related employers to feed back the quality of wealth management talent training in colleges and universities.

The "New Deal"-oriented institutional change actually constitutes a gentry "system" of the institutional basis for expansion. From the old system to new system squire who has received a much broader power to space, thus generating social contradictions and conflicts of interest are constantly accumulate. When the Qing Dynasty as a revolution in the sense of the object system after the overthrow of the existing society, all point to the shortcomings of the gentry. Gentry will be more in-depth after the national revolution and the revolutionary storm swept through. "Revolution" at low tide, the KMT to abandon the "Down with evil gentry" political demands, opting instead for the implementation of national power system, rebuilding the path to the penetration of rural society. After the war the Communist Party in the rural areas and the land revolution, "the village election politics," to all levels of "model worker" and "Heroes" as the main body of the new authority of the gradual control of the rural village political life, the political influence of traditional authority, a sharp drop off. Squire position and influence to the final exit, really marks the end of an era. Since the institutional changes for the "New Deal" had been become the institutional base of squire power's expansion, the squires became more and more powerful in the system of "New Deal", at the same time, social contradictions and conflict of interests incident to the change accumulated constantly. After Qing dynasty as the institutional target of the revolution had been dethroned, the gentries as the new undertaker for all the social disadvantages had been certainly stricken in National Revolution and in the subsequent more profound revolutionary. The Kuomintang abandoned the revolutionary aim of "striking local lords and evil gentry down" but turned to reconstruct the political system for the national power to penetrate the countryside after the "Big Revolutionary". The Communist Party controlled gradually the political life in the rural areas by the agrarian revolution and "village election politics", then, the gentries had been dropt out the historical stage which was a signal for end of an era

Family-owned family business organization, ownership and management rights of the high degree of unity among the members of the family business and the psychological contract costs relatively low cost of business operations; the interests of consistency, so that family members have a natural cohesion, the business-to- sensitive to changes in the external environment, expansion of sufficient power, decision-making responsive. But also the family business is often difficult to overcome the impact of family intervention and accurate business decisions, financial constraints affecting the development scale, long-term management of the patriarchal system to the exclusion of talented people to join other defects. Further development of family business, family organization must have a big breakthrough, a family-effective integration of social capital to financial capital and human capital, and gradually realize the socialization of the family business. The familial organizational form of the family corporation has many characteristics. On one hand, it has a high unity of the property and management rights, which makes a relative low cost of the psychological contract, and a low cost of the corporate operations among the members of the family corporation. On the other hand, it has an accordance of the benefit which makes the members of the family corporation possess a natural cohesion, and which makes the corporation become sensitive to the development of the outside environment, and has an ample expansion momentum, and can make a quick reaction. But meanwhile the familial organizational form would make corporation reject the outstanding managers and technicians

"Kun Island Itsushi," a book, the image of women presented with Xiongfei for women on the one hand, be able to text and other male characteristics, on the one hand and women and traditional morality, this integration features dual image of women, in addition to the performance of the author Writing under the ideal male image of female expectations, but also reflects the legacy of the traditional patriarchal view. On the other hand, the book presents the two sexual relations, especially in marriage with two of the interaction, the authors emphasize Umazo saddle is noted for its clarity and Woo, women take the initiative, so humble husband respect his wife, revealing the authors' male-female relationships still looking for traditional thinking. In addition, the book's female protagonist does not appear a complete personality and character, the role of planar. For women without a complete description of the piece, the image of women showed a significant role as a male client, whether it is in order and morality, and sex are spun around her husband, not have their own place in the world. Women in this weightless, just a complete foil, the body is invisible. In "Kuen-Dao-I-She", the presentation of female image includes two aspects: one is that women possess the male qualities of masculinity and literacy, and at the meantime maintain the virtue that traditional women are supposed to embrace. This female image that combines a bi-sexual trait not only demonstrates the author's expectation of an ideal female image from a male writing's point of view, but also leaves a residue of traditional male viewpoint. On the other hand, the relation between the two sexes, especially the interaction of the two sexes and their marriages, was focused in a way that is equal to polygamy, yet husbands and wives live in perfect harmony, and women are very active in pursuing their happiness while husbands remain the more powerful one in marriage. These descriptions demonstrate the author's traditional ideas on man and woman relationships. In addition, the female leading character in this book does not show a complete personality and feature, the character itself is flat and stereotyped. The description of female is incomplete and fragmental, and the image of women is presented as an attachment to male, no matter how virtuous, talented and attractive they are. Their husbands are the center of their world, and they do not have a stage of their own. They are of little importance, nothing but a foil. Their bodies are invisible

In a static sense, hidden rules can be defined as undetected or do not have the legitimacy of the rules, it also means do not follow the explicit rules or contrary to accepted, the concept ought to act or behavioral tendencies, and its social consequences caused by the coexistence of diverse rules and the separation of its name, there. The generation of the unspoken rules is a common phenomenon, but the prevalence of hidden rules is a special cultural phenomenon, and the nation's culture is closely related to the psychological habit and action. The deeper qualities of traditional culture of the Chinese people's actions shape the habit, so to act strictly in accordance with a meta-rule approach is difficult to become the norm in the order form. Although the depth of invasion of modernity that the rapid loss of legitimacy of the traditional rules, but still can not short change the psychological structure of the actions of national habit. Traditional and the modern system of rules habit uncoordinated and rub between the shock is caused by the prevalence of current major hidden rules of social and cultural psychological roots. The hidden rules as the undiscovered or illegitimate rules or behavior patterns bring about phenomena that various rules exist simultaneously and the discrepancy between name and the reality in Chinese society. The origination of the hidden rules derives from the cultural psychological structure of Chinese tradition which would never allow a strictly logical manner of actions. The tradition has been changing under the impact of modernity that the traditional habitus lost its legitimacy, but could not be replaced. Therefore, the conflicts between the tradition and modernity give rise to the cultural psychological background of the prevailing of hidden rules which should be systematically studied