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Smart farming technologies (SFTs) can increase yields and reduce the environmental impacts of farming by improving the efficient use of inputs. This paper is to estimate farmers' preference and willingness to pay (WTP) for a well-defined SFT, smart drip irrigation (SDI) technology.

This study conducted a discrete choice experiment (DCE) among 1,300 maize farmers in North China to understand their WTP for various functions of SDI using mixed logit (MIXL) models.

The results show that farmers have a strong preference for SDI in general and its specific functions of smart sensing and smart control. However, farmers do not have a preference for the function of region-level agronomic planning. Farmers' preferences for different functions of SDI are heterogeneous. Their preference was significantly associated with their education, experience of being village cadres and using computers, household income and holding of land and machines. Further analysis show that farmers' WTP for functions facilitated by hardware is close to the estimated prices, whereas their WTP for functions wholly or partially facilitated by software is substantially lower than the estimated prices.

Findings from the empirical study lead to policy implications for enhancing the design of SFTs by integrating software and hardware and optimizing agricultural extension strategies for SFTs with digital techniques such as videos.

This study provides initial insights into understanding farmers' preferences and WTP for specific functions of SFTs with a DCE.

This study aims to investigate how understanding of objective knowledge (as defined by Karl Popper) is experienced by the knowledge recipient and the role that information plays in such understanding.

Husserl's phenomenological approach is applied to a sample of undergraduate students' lived experiences of understanding, collected through diaries and interviews.

This study finds that understanding of certain objective knowledge develops as the knowledge appears and eventually gives itself to consciousness through the information conveying it; different degrees of givenness of the knowledge in consciousness is experienced by the mind as different levels of understanding; a relatively solid understanding is achieved when the knowledge emerges as an erected knowledge-object in consciousness. Understanding of complex objective knowledge requires not only adequate amount (dose) of information but also corroboration of manifold information sources and formats.

The findings of this study apply to the understanding of objective knowledge as defined by Popper. Further research is needed to examine other types of understanding.

This study informs educators and LIS professionals the typical phases in the lived experience of understanding objective knowledge, and the role of information in facilitating the understanding; it urges the two professions to take such experience into consideration when designing courses and information products/services, respectively.

Drawing on Husserl's phenomenological approach, this study provides an intuitive account of understanding of objective knowledge, and clarifies a number of conceptual confusions within LIS concerning understanding. It may also have some cross-disciplinary relevance for reflecting education objectives and explaining the Aha! experience in psychology.

This study aims to examine the potential of Information Ethics (IE) to serve as a coherent ethical foundation for the library and information science profession (LIS profession).

This study consists of two parts: the first part present IE’s central theses and the main critiques it has received; the second part offers the authors' own evaluation of the theory from the LIS perspective in two steps: (1) assessing its internal consistency by testing its major theses against each other; (2) assessing its utility for resolving frequently debated LIS ethical dilemmas by comparing its solutions with solutions from other ethical theories.

This study finds that IE, consisting of an informational ontology, a fundamental ethical assertion and a series of moral laws, forms a coherent ethical framework and holds promising potential to serve as a theoretical foundation for LIS ethical issues; its inclusion of nonhuman objects as moral patients and its levels of abstraction mechanism proved to be particularly relevant for the LIS profession. This study also shows that, to become more solid an ethical theory, IE needs to resolve some of its internal contradictions and ambiguities, particularly its conceptual conflations between internal correctness, rightness and goodness; between destruction, entropy and evil; and the discrepancy between its deontological ethical assertion and its utilitarian moral laws.

This study alerts LIS professionals to the possibility of having a coherent ethical foundation and the potential of IE in this regard.

This study provides a systemic explication, evaluation and field test of IE from the LIS perspective.

This paper aims to explore the relationship between ethical self-fashioning and citizenship practices in the ongoing revival of “Chinese Traditional Culture” pursued in tandem by the party-state and by private actors in present-day China.

Adopting an anthropological approach, the author draws from three sets of resources: (1) research literature on China’s political history and key texts of early Chinese thought, (2) contemporary state discourses on citizen formation, and (3) participant observation notes and interviews with organizers and followers of the Wu-Wei School (a pseudonym). The author conducts a textual analysis of primary and secondary literature and a critical discourse analysis of the ethnographic data and examines emerging themes.

Firstly, the author identifies a crucial dimension in the historical and cultural roots of Chinese citizenship practices: an enduring conception that binds individual ethical self-improvement with socio-political flourishing. Secondly, examining contemporary state discourses on “citizen quality” and “reviving China’s outstanding traditional culture”, the author showcases how party-state authorities call on individuals to self-reform for national rejuvenation. Thirdly, the author investigates how members of the Wu-Wei School construe their individual pursuits of ethical self-improvement as significant for societal progress.

Based on these findings, the author demonstrates the ways in which autochthonous conceptions of Chinese citizenship give a central place to private acts of self-fashioning. The author argues that the entanglement between individual ethics and citizenship practices constitutes a crucial but largely understudied dimension of Chinese citizenship.