Guoyu Wang

Lithium-oxygen cells are a promising power source, and carbons are an attractive non-metal catalyst for air electrodes. To improve the electrochemical performance, various carbons are heated in an inert atmosphere. It is found that heat treatment at 900 C can differently improve the electrochemical performance of multiwalled carbon nanotubes, acetylene carbon black and activated carbon, but the improvement of CNTs is the most obvious. After heat treatment, the peak current density of the oxygen reduction reaction and the 1st discharge capacity of CNTs increase ∼30% and ∼125%, respectively, while the charge transfer reaction resistance and the Warburg diffusion resistance decrease ∼7.0% and ∼11.1%, respectively. AC has the highest charge capacities and capacity retention ratio in spite of little influence by heat treatment. The possible mechanism and reasons are analyzed using different techniques. Microstructure is superior to conductivity for enhancing the rechargeability and the cyclability, and heat treatment is effective for some carbon materials in improving the electrochemical performance of Li-O2 cells. © 2014 Elsevier Ltd.

The Western approaches on energy justice mostly link energy access to basic need and rights of individuals. These approaches are mainly based on the rights-justice theory of traditional political philosophy. Though Sovacool et al. introduce the dimension of moral philosophy and ethical responsibility into the study of energy justice, their standpoint remains individual freedom, equality, and responsibility. However, energy issues are not only a matter of individual rights and responsibilities, nor are they only problems of the distribution and commitment of the accessibility and environmental consequences of energy consumption. From the very beginning, energy issues involve the issue of inter-subject relationships, involving both the responsibility of individuals and of collective subjects. Therefore, it is necessary to jump out of the traditional mode of thinking of individual rights theory and individual responsibility.Based on the traditional Chinese philosophical ethical Chinese ethical resourcesCommunity of shared future for mankindChinese philosophical ethical resources, mainly the Confucian thoughts on hexie and yi, the “Tianxia” view, and the reflections from the tradition of community both from the West and East, this article links energy justice to the construction of community with a shared future for mankind and puts forward that the foundation of Community of shared future for mankindenergy justice lies in how to construct the relationship between the subjects of justice in the community with a shared future for mankind. Through cases of Community of shared future for mankindYulin and global carbon emissions about energy justice, we propose a holistic perspective on energy justice inspired by the idea of the community with a shared future for mankind, and then point out that we should deal with the four major relations involved in the complete process of energy acquisition, distribution, utilization, and post-processing, in order to build a just Community of shared future for mankindenergy system. Finally, we propose three possible strategies to deal with issues of energy justice, that is, specific strategy, real-time strategy, and holistic strategy, which may shed some light on the global issues of energy justice.

Our energy systems are truly international, and yet even now, our energy policies tend to be grounded at the national level and in many instances, remain ill-equipped to tackle transboundary energy issues. Our energy policy systems are also largely detached from the concerns of ethics or justice. It follows that we must find new and innovative ways of not conceptualising these normative issues, but of operationalising response to them. This book stems from the emergent gap: the need for comparative approaches to energy justice, and for those that consider non-Western ethical traditions. Opening the edited volume, this chapter begins by giving context to the concept of “energy justice” itself and outlines our comparative philosophical approach to it, focusing specifically on “global philosophy” for its role in dialectically engaging with philosophies from around the world. We then show how the different chapters of the volume contribute to this purpose in four parts: setting the scene, practice, applying theory to practice and theoretical approaches. The final section of this chapter concludes with reflections on the contribution of global philosophy approaches to energy justice as with a set of future research recommendations. Through these recommendations, and all of those within, we position the book as one that contributes to energy justice scholarship across borders of nations, borders of ways of thinking and borders of disciplines.

This book is open access under a CC BY 4.0 license. We must find new and innovative ways of conceptualizing transboundary energy issues, of embedding concerns of ethics or justice into energy policy, and of operationalizing response to them. This book stems from the emergent gap; the need for comparative approaches to energy justice, and for those that consider ethical traditions that go beyond the classical Western approach. This edited volume unites the fields of energy justice and comparative philosophy to provide an overarching global perspective and approach to applying energy ethics. We contribute to this purpose in four sections: setting the scene, practice, applying theory to practice, and theoretical approaches. Through the chapters featured in the volume, we position the book as one that contributes to energy justice scholarship across borders of nations, borders of ways of thinking and borders of disciplines. The outcome will be of interest to undergraduate and graduate students studying energy justice, ethics and environment, as well as energy scholars, policy makers, and energy analysts.

In this paper, we propose incorporating virtual-reality-presented thought experiments (VRTEs) to enhance the quality of undergraduate courses on classic works in applied ethics. Thought experiments are a key method in applied ethics for eliciting intuitions as evidence for or against theories. However, our interviews and surveys show that undergraduates often struggle with imagination deficiencies, add undescribed details, apply pre-endorsed theories, lack seriousness, and show disinterest when reading written thought experiments, hindering their engagement and critical thinking. We argue that VRTEs may mitigate these challenges by providing concrete visualisations, immersive experiences, embodiment, interactivity, and controlled reaction times. Feedback from our pilot practice indicates that VRTEs have the potential to mitigate these challenges. To enhance the benefits, we recommend allowing sufficient time for the development of VRTEs and alternating between traditional paper-based teaching and VRTE sessions. We also address potential objections to our teaching approach.

With the rapid expansion of parameters in large language models (LLMs) and the application of Reinforcement Learning with Human Feedback (RLHF), there has been a noticeable growth in the moral competence of LLMs. However, several questions warrant further exploration: Is it really possible for LLMs to fully align with human values through RLHF? How can the current moral growth be philosophically contextualized? We identify similarities between LLMs’ moral growth and Deweyan ethics in terms of the discourse of human moral development. We then attempt to use Dewey’s theory on an experimental basis to examine and further explain the extent to which the current alignment pathway enables the development of LLMs. A beating experiment serves as the foundational case for analyzing LLMs’ moral competence across various parameters and stages, including basic moral cognition, moral dilemma judgment, and moral behavior. The results demonstrate that the moral competence of the GPT series has seen a significant improvement, and Dewey’s Impulse-Habit-Character theory of moral development can be used to explain this: the moral competence of LLMs has been enhanced through experience-based learning, supported by human feedback. Nevertheless, LLMs’ moral development through RLHF remains constrained and does not reach the character stage described by Dewey, possibly due to their lack of self-consciousness. This fundamental difference between humans and LLMs underscores both the limitations of LLMs’ moral growth and the challenges of applying RLHF for AI alignment. It also emphasizes the need for external societal governance and legal regulation.

Engineering involves systematic, complex, socio-technological activities, with both benefits and risks for the public. Most feasibility studies focus on the technological, economic, and material (resources and power) aspects. However, this ignores public acceptability and can give rise to public resistance and non-cooperation, which in turn undermines credibility of the government, enterprises, engineers, and technicians. As a result, some engineering projects are impeded or forced to relocate at huge costs in natural and financial resources. In light of such situations, it is necessary to incorporate acceptability studies into engineering feasibility studies. From the perspective of socio-technical systems, we first analyze the deficiency in feasibility studies and point out that as a concept, feasibility involves not only the instrumental aspect of practice, but also ethical and cultural dimensions. Then we argue that feasibility also connotes acceptability. On this basis, feasibility is revealed to presuppose social legitimacy, which is not the same as simple acceptance, but involves a synthesis of facts and opinions. Finally, through the examination of multiple-value conflicts and the public’s limited understanding of engineering, we suggest that feasibility studies should be set in specific cultural contexts and follow problem-solving procedures that involve democratic negotiations or forums.

Public and experts’ perceptions of benefits and risks of nanotechnology constitute an important element of nanoethics studies. On the one hand, compared with traditional ethics, nanoethics is a future-oriented ethics. The construction of ethical norms requires public participation. On the other hand, nanotechnology is characterized by uncertainty. Our previous research showed the Chinese public’s support for nanotechnology was associated more with beliefs, including views of technology and the weighing of benefits and risks of nanotechnology, and less with knowledge about nanotechnology; the support was high but might change over time. Meanwhile, Chinese researchers have been actively conducting studies on nanotechnology while being highly aware of nanosafety issues. In this context, we further examined in the present study Chinese nanoresearchers’ perceptions of specific benefits and risks of nanotechnology, compared them with those of the Chinese public, and examined the Chinese nanoresearchers’ perceptions of risks of specific nanoapplications. Initial cross-regional comparisons were made with results from equivalent US and European surveys. Results showed Chinese nanoresearchers perceived a higher level of overall nanobenefits than the public and an almost equal level of overall nanorisks with the public. Four nanorisks were perceived by a higher proportion of experts than public; the experts likely relied on technical expertise while the public, possessing little knowledge about nanotechnology, might have exercised caution based on experiences and observations of other technologies. Of 23 nanoapplications, Chinese nanoresearchers regarded food using nanomaterials as the most risky and displays using nanomaterials as the least risky. Similarities and differences were observed in comparisons of Chinese with US and European survey results. In our age of technology and economic globalization, this research is of significance both for China’s formulation of nanotechnology development strategies and for the further study on nanoethics and good governance of emerging technologies such as nanotechnology worldwide.

Agential moral enhancement refers to the improvement of a moral agent qua moral agent through the application of technology. Anda Zahiu et al. recently argue that virtual reality can support such enhancement by fostering perspective-taking and, in turn, extending empathic concern. In this paper, we build on their proposal by arguing that virtual reality simulations of problematic situations offer a particularly promising pathway to agential moral enhancement. We contend that expanding empathic concern is insufficient for improving moral agency, as morally relevant situations are often characterized by uncertainty and conflicting interests, and empathic motivation alone may not be sufficiently durable. By contrast, we argue that to become morally better, an agent should refine moral beliefs, cultivate deliberative capacity, and develop moral character. Drawing on John Dewey’s theory of moral growth, we argue that exposure to problematic situations is crucial for facilitating these improvements. We further demonstrate that VR holds four distinct advantages over traditional media in simulating such situations and propose two design models for implementing virtual reality moral enhancement. We also examine our approach in light of potential risks and argue for implementation within professionally supervised and safeguarded contexts.

With the rapid expansion of parameters in large language models (LLMs) and the application of Reinforcement Learning with Human Feedback (RLHF), there has been a noticeable growth in the moral competence of LLMs. However, several questions warrant further exploration: Is it really possible for LLMs to fully align with human values through RLHF? How can the current moral growth be philosophically contextualized? We identify similarities between LLMs’ moral growth and Deweyan ethics in terms of the discourse of human moral development. We then attempt to use Dewey’s theory on an experimental basis to examine and further explain the extent to which the current alignment pathway enables the development of LLMs. A beating experiment serves as the foundational case for analyzing LLMs’ moral competence across various parameters and stages, including basic moral cognition, moral dilemma judgment, and moral behavior. The results demonstrate that the moral competence of the GPT series has seen a significant improvement, and Dewey’s Impulse-Habit-Character theory of moral development can be used to explain this: the moral competence of LLMs has been enhanced through experience-based learning, supported by human feedback. Nevertheless, LLMs’ moral development through RLHF remains constrained and does not reach the character stage described by Dewey, possibly due to their lack of self-consciousness. This fundamental difference between humans and LLMs underscores both the limitations of LLMs’ moral growth and the challenges of applying RLHF for AI alignment. It also emphasizes the need for external societal governance and legal regulation.