Chen Yun

This article is intended by Helin Wen interpretation of the concept of the "modernization of Confucianism in the East and West that is based on the reconstruction of a harmonic system of Neo-Confucianism," the prevailing view of criticism. Author believes that: 1. Lan, etc. Reconstruction of Confucianism where attitude Helin has been converted to modern use of the problem of Confucianism, which is to establish a Confucian culture that consciousness, in order to solve the Confucian spirit of the culture, politics, life issues. 2. Helin Shao Jie and dissemination of the Western is essentially a self-conscious spirit of Confucianism espoused, Helm of Confucianism were敎of conduct, reflecting the loss of Confucianism in敎right way to survive after a huge change. 3. Confucianism is not a crisis of culture from external stimulation and challenge, but their own moral principles of man-made shelter; modern Confucianism is not a body to carry out the reconstruction, but an application problem. These two inherently determined by the thinking of the twentieth century Confucian culture to academic change. The purpose of this paper is, by appealing to He Lin's view on culture, to criticise a commonly held view, "the modernisation of Confucianism is to reconstruct a new system of Confucianism on the basis of the culture harmonisation of East and West". The author claims: As far as He Lin concerns, Fung Yu-Lang's attitude towards the reconstruction of Confucianism has become the problem of how to apply Confucianism in the modern time. That is, to define the consciousness of the main part of the Confucian culture, and to solve the problems of culture, politics, and life by virtue of the spirit of Confucianism. The essence of He Lin's introduction and transmission of the Western thought is to express the self-consciousness of the spirit of Confucianism. The crisis of Confucianism does not come from the challenge of foreign culture, but from the fact that the argumentations are artificially covered up; the modern development of Confucianism does not rest on the system reconstruction, but on how to apply it. These two points internally decide the change of the Confucian humanity from thought to science in the 20th century.

BackgroundDrawing from Erikson’s theory, Domino and Affonso constructed the Inventory of Psychosocial Balance, a scale with satisfactory reliability and validity. However, the lack of a credible Chinese version of the scale may hinder research on ego development in Taiwan. The aim of the present study was to construct a short form Chinese IPB. In addition, factor analysis was employed to shorten the original 120-item scale to make it suitable for application in the older adults in the future.MethodsThe study involved three steps: The first step was to establish the 120-items of the Chinese Inventory of Psychosocial Balance, and we conducted translation, back-translation, expert validity, and reliability of pilot study for this step. Following the first step was to construct the short-form C-IPB in the second step, and the CIPB-SF was developed via item analysis and factor analysis. Finally, we assessed the reliability and validity of the CIPB-SF via structural equation model in the third step.ResultsThree hundred eight older adults without cognitive disorder completed the IPB. The 40-item CIPB-SF was completed through item analysis and factor analysis. The internal consistency test of CIPB-SF and the eight stages were good. The CIPB-SF had acceptable validity, except in the intimacy and identity stages, in which validity was only fair. Compared with the IPB, the CIPB-SF had good reliability and acceptable validity. However, because of its conciseness, the 40-item CIPB-SF was more suited for application among the Chinese elderly population because its application avoids physical overload.ConclusionThe CIPB-SF served as a concise scale for assessing ego development in our study. This scale can also serve as a useful tool for convenient screening in the future.

Violence has been linked to the co-occurrence of cognitive dysfunction and altered activations in several brain regions. Empirical evidence demonstrated the benefits of acute exercise on motor inhibition and error detection and their neuronal processing. However, whether such effects also hold for the population with violent behaviors remains unknown. This study examined the effects of acute aerobic exercise on inhibitory control and error monitoring among violent offenders. Fifteen male violent offenders were counterbalanced into experimental protocols, which comprised a 30-min moderately aerobic exercise [60% heart rate reserve] and a 30-min reading control session. After each session, participants performed an emotional stop signal task while event-related potentials were recorded simultaneously. Results showed insignificant changes in ERPs components [i.e., N2, P3, error-related negativity, and error-positivity amplitudes] and the behavioral performance in go condition, stop accuracy, and post-error adjustments by exercise. However, the current study demonstrated that the acute exercise facilitated stop signal reaction time when compared to the control session regardless of emotional conditions. This is the first research to exhibit the improvements in inhibitory performance by acute exercise for violent offenders. Most importantly, this effect was independent of affective settings, expanding the existing knowledge of the influences of acute exercise on cognition. Our findings implicate the perspective of acute exercise for clinical and correctional practices.

Voluntary work behavior refers to spontaneous workplace behaviors that extend beyond role norms, including extra-role behaviors that benefit the organization and negative behaviors that may harm the organization. This study examined the relationship between self-control and VWB and the mediating role of job satisfaction. A total of 1,101 full-time employees from China completed a battery of self-report measures online. The results show that self-control positively predicts employees' OCB and negatively predicts employees' CWB. Moreover, job satisfaction significantly mediates the relationship between self-control and OCB/CWB. The results confirm that employees with high self-control are more public-spirited, which previous studies have described as being “highly committed” or “less harmful”. This finding closely relates to the observation that employees with high self-control tend to have more satisfying work outcomes or higher workplace status than those with low self-control.

Muscular dystrophies are associated with mutations in genes encoding several classes of proteins. These range from extracellular matrix and integral membrane proteins to cytoskeletal proteins, but also include a heterogeneous group of proteins including proteases, nuclear proteins, and signalling molecules. Muscular dystrophy phenotypes have also become evident in studies on various knockout mice defective in proteins not previously considered or known to be mutated in muscular dystrophies. Some unifying themes are beginning to emerge from all of these data. This review will consider recent advances in our understanding of the molecules involved and bring together data that suggest a role for the cytoskeleton and cell adhesion in muscular dystrophies. BioEssays 24:542–552, 2002. © 2002 Wiley Periodicals, Inc.

Editor’s AbstractAccording to philosopher Chen Yun in this essay, only by reorienting Confucianism around the idea of (Chinese) civilization will it be able to critique modernity, instead of passively accommodating itself to modernity. Like many other MNCs, Chen views all of the contemporary narratives of world history as fundamentally Eurocentric, based on presuppositions that emerged in Western modernity but without acknowledging their reliance on what is really only one among several other civilizational options.

In Zhongyong 中庸 (The Doctrine of the Mean), cheng 诚 (sincerity) is the “Dao of all Daos”, the “virtue of all virtues”, and thus connects the Dao of humans and that of Heaven. The Dao of humans can reveal the sincerity in the Dao of Heaven in two approaches: to contemplate on sincerity and to conduct in sincerity. Meanwhile, sincerity in the Dao of Heaven is unfolded in everything’s seeking for its own nature and destiny, thus the most fundamental approach for the Dao of humans to reveal the sincerity in the Dao of Heaven is for humans to seek for everything’s own nature and destiny.