This study investigated the impact of transformational leadership on affective organizational commitment and job performance with the mediating role of employee engagement. This study gathered data from 845 hotel employees in China and the structural equation modeling technique was used to verify the results. The findings indicated that transformational leadership has a positive effect on affective organizational commitment and job performance. Meanwhile, results showed that employee engagement partially mediates in the relationship between transformational leadership, affective organizational commitment, and job performance. This study contributes to the research on transformational leadership in the Chinese hospitality sector and analyzes its effects on work performance metrics. Furthermore, theoretical and practical implications were also discussed in this article.

The purpose of the study is to investigate the impact of authentic leadership and proactive personality on innovative work behavior through dual mediation approach. This study applied a judgment sampling technique and data were gathered from 311 high-tech manufacturing industries of Shenzhen, China. The measurement model and structural model were tested using structural equation modeling technique through AMOS 24 software. The results indicate that authentic leadership has a positive and significant effect on proactive personality. Meanwhile, findings show that proactive personality has a significant impact on innovative work behavior. Moreover, findings show that proactive personality positively mediates the relationship between authentic leadership and innovative work behavior. Furthermore, findings illustrate that work engagement positively mediates the relationship between proactive personality and innovative work behavior. This study provides insightful and valuable implications to high-tech manufacturing industries executives and regulators interested in organizational productivity.

This article rethinks the foundations of artificial intelligence (AI) by challenging both the logocentric assumptions of “good old-fashioned AI” and the ungrounded empiricism of contemporary large language models. Instead of treating language as an abstract, universal code, it reconstructs a plural genealogy of empirical semantics that runs through Wittgenstein and Margaret Masterman into Yuen Ren Chao’s continuity-based Chinese linguistics and the cybernetic reconfiguration of language as signal and information. Chao’s analyses of tone, vernacular writing, and script reform reveal a Chinese-inflected empiricism in which categories are graded, usage-based, and technologically mediated. The paper then turns to contemporary Chinese thought—translingual practice and cosmotechnics, figure–landscape semiotics and classifier-driven ontology, verb-centred models of existence and tianxia politics—to show how different linguistic and cosmotechnical traditions carve up continua of experience in non-identical ways. On this basis, it proposes plural intelligence as an alternative horizon for AI: not a single, disembodied AGI, but an ecology of situated, culturally responsive intelligences whose operations are continuous, figural, and relational rather than anchored in a universal logos.

The iconic praxis plays a vital role in Giordano Bruno’s gnoseological process. Bruno considers the image to be both sensitive and intelligible according to its faculty of Phantasia, which traditionally is condemned as the umbra (shadow) or false reflection of the idea. Through the cognitive practice in the art of memory, Bruno’s shadows symbolically take on those iconic forms and the mental schemas, and then the mnemotechnic shadows become a psychological vehicle, which can raise the human gradually up to the Divine glow. The theological rhythm of ascent and descent is also related to the operations of natural magic that can exert sympathetic links between the micro and the macrocosms. Hence the function of Bruno’s illustrations does not lie in the mechanical interpretation but depends on the private experience of the people who practice them. By means of the interior contractio (contraction) of the soul, Bruno is able to collect the celestial influences with his theurgic xylographs, which make him unique among the Renaissance and early modern philosophers.

This study examines the various explanations of the deliberative humanity, regarding a new gnoseology in the intellectual contexts of Giordano Bruno and Wang Yangming during the 15th and 16th centuries. In a similar way to Marsilio Ficino and Giordano Bruno for the European Renaissance, Wang Yangming is the enlightener among the representatives of Neo-Confucianism in early modern China. Each of these three takes an individual’s mind as the point of departure. They then modify the traditional theory of gnoseology, in search of the good and principle. Nevertheless, behind these similarities on the surface, the metaphorical and theoretical interpretations follow different directions. Marsilio Ficino translates hierarchic Platonism as a transcendent norm. Giordano Bruno and Wang Yangming, however, seem to liberate the individual’s humanity from the traditional norms of gnoseology. In their methodologies, they both have developed a generative gnoseology that differs from the orthodox pattern of knowledge in their respective traditions.