Jin Li

C-STEAM education is based on STEAM with the addition of the C symbolizing culture, which is a new concept of using culture to lead STEAM education just proposed by Chinese scholars in 2020. This study integrated the C-STEAM concept into the course of Integrated Practical Activity (IPA) in Chinese elementary school, constructed a complete curriculum design model and conducted three rounds of action research iterations with 20 students selected on a voluntary principles in the upper grades (grades 5/6) of Primary School S in Yunnan Province, the research data were obtained through 2 questionnaires, and the quantitative data obtained from the pre-tests and post-tests were tested using SPSS with the use of paired sample t-tests. It was finally verified that IPA based on C-STEAM had excellent results and promoted students' creativity and cultural identity.

From the fraught world of geopolitics to business and the academy, it’s more vital than ever that Westerners and East Asians understand how each other thinks. As Jin Li shows in this groundbreaking work, the differences run deep. Li explores the philosophical origins of the concept of _self_ in both cultures and synthesizes her findings with cutting-edge psychological research to reveal a fundamental contrast. Westerners tend to think of the self as _being_, as a stable entity fixed in time and place. East Asians think of the self as relational and embedded in a process of _becoming_. The differences show in our intellectual traditions, our vocabulary, and our grammar. They are even apparent in our politics: the West is more interested in individual rights and East Asians in collective wellbeing. Deepening global exchanges may lead to some blurring and even integration of these cultural tendencies, but research suggests that the basic self-models, rooted in long-standing philosophies, are likely to endure. _The Self in the West and East Asia_ is an enriching and enlightening account of a crucial subject at a time when relations between East and West have moved center-stage in international affairs.

Western psychology primarily studies human emotions via physiological reactions to external stimuli. Research suggests that cultural variations lead East Asians and Western-heritage individuals to experience distinct emotional patterns beyond bodily responses. A more thorough understanding of affect, involving culturally influenced emotions, remains unexplored in cross-cultural contexts. Influenced by Confucianism, East Asian cultures show unique emotional patterns. Unlike the Western focus on rationality, Confucian philosophy values human affect (qing 情), going beyond conventional emotions. This paper delves into the transformative nature of Confucian affect, specifically its four facets: (1) philosophized (zhelihua 哲理化), (2) moralized (dehua 德化), (3) ritualized (lihua 禮化), and (4) aestheticized (meixuehua 美學化). These dimensions redirect human emotions towards mutual care and moral elevation. Despite limited empirical research, contemporary East Asian experiences shed light on Confucian affect's ongoing significance in daily life. This paper illuminates existing research to elucidate Confucian affect and proposes future directions for exploration. By recognizing the interplay of cultural influences and emotions, a richer comprehension of affective experiences across cultures emerges, offering insights into the intricate tapestry of human emotions shaped by diverse philosophical and cultural foundations.

Previous studies have examined the outcome evaluation related to the self and other, and recent research has explored the outcome evaluation of the self and other with pro-social implications. However, the evaluation processing of outcomes in the group in need remains unclear. This study has examined the neural mechanisms of evaluative processing by gambling for the self and charity, respectively. At the behavioral level, when participants make decisions for themselves, they made riskier decisions following the gain than loss in small outcomes and engage in more risky behaviors following the loss than gain in large outcomes. However, magnitude and valence did not affect the next risky behavior when participants made decisions for the charity. At the neurophysiological level, the results found that the FRN was larger for the charity outcome than for the self-outcome. For FRN, the valence difference of small outcomes was smaller than that of large outcomes. The P3 response was larger for the self-outcome than for the charity outcome. Meanwhile, compared with the small outcome, the self-charity discrepancies have a significant difference in large outcomes. In addition, the FRN amplitude for self in large outcomes was negatively correlated with the upcoming risky choices, regardless of outcome valence. The behavioral results suggest that people are more likely to optimize strategies for themselves than for the charity. The ERP findings indicated that people focus more on charity outcome than self-outcome in the early stage. In the middle and late stages, people turn attention to their outcomes, and the difference between self’s and charity’s outcome varies with the magnitude. Specifically, it is only in large outcomes that people engage more emotional attention or motivation in their outcomes, but self and charity outcomes had a similar emotional engagement in small outcomes.