Search results for 'Cultural awareness' (try it on Scholar)

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  1. Qiuli Yu (2010). Self-Awareness of Cultural Spirit in a Boundary Situation --- On Style and Peculiarity of Yuan-Dynasty Painting Arts. Asian Culture and History 2 (2):P104.score: 49.0
    Yuan Dynasty was an era with austere political reality and thinking reality. As a result of despisement to ruling of different races, a large majority of scholars in Yuan Dynasty chose seclusion without other choice, but the “internal beauty” they pursued was amazingly unanimous, which was, without doubt, owing to the spirit of the mountains and forests. When they tried to find enjoyment in painting, they put their willpower in it, which was a spontaneous awareness of cultural spirit (...)
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  2. Joan Chiao & T. Harada (2008). Cultural Neuroscience of Consciousness: From Visual Perception to Self-Awareness. Journal of Consciousness Studies 15 (s 10-11):58-69.score: 48.0
    Philosophical inquiries into the nature of consciousness have long been intrinsically tied to questions regarding the nature of the self. Although philosophers of mind seldom make reference to the role of cultural context in shaping consciousness, since antiquity culture has played a notable role in philosophical conceptions of the self. Western philosophers, from Plato to Locke, have emphasized an individualistic view of the self that is autonomous and consistent across situations, while Eastern philosophers, such as Lao Tzu and Confucius, (...)
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  3. P. S. Seibert (2002). A Checklist to Facilitate Cultural Awareness and Sensitivity. Journal of Medical Ethics 28 (3):143-146.score: 45.0
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  4. Cynthia Jones (2009). Moral Relativism, Cultural Awareness and Cooperative Learning in Teaching Professional Ethics. Teaching Ethics 10 (1):43-50.score: 45.0
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  5. Shayla Nahar Ahmad (2006). Importance of Cross-Cultural Awareness in Business English. Philosophy and Progress 39:131.score: 45.0
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  6. Nicholas Appleton (1977). Cultural Awareness and the Claim to Knowledge. Journal of Thought 12 (3):235-44.score: 45.0
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  7. Ya‐Chen Su (2008). Promoting Cross‐Cultural Awareness and Understanding: Incorporating Ethnographic Interviews in College EFL Classes in Taiwan. Educational Studies 34 (4):377-398.score: 45.0
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  8. Helmut Dahm (1986). Ideology as a Code of Politics — Socioeconomic and Intellectual-Cultural Crisis Awareness in the Soviet Union and its Political Adulteration. Studies in East European Thought 32 (2):121-131.score: 36.0
  9. Alexis Dubourdieu & Jane Ward (2012). Developing Awareness of Cultural Music and its Role in Society with Sound Infusion. Ethos 20 (2):8.score: 36.0
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  10. Daniel Hart & S. Fegley (1997). The Development of Self-Awareness and Self-Understanding in Cultural Context. In U. Neisser (ed.), The Conceptual Self in Context. Cambridge University Press.score: 36.0
  11. Zhang Jie (2011). Public Awareness of Calligraphy Landscape, Calligraphy Aesthetic Education and Cultural Inheritance. Journal of Aesthetic Education 5:014.score: 36.0
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  12. Robert W. Mitchell (1993). Kinesthetic-Visual Matching, Perspective-Taking and Reflective Self-Awareness in Cultural Learning. Behavioral and Brain Sciences 16 (3):530.score: 36.0
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  13. Massimo Leone (2013). Intracultural Awareness in Legal Language—Silvio Berlusconi's Iconography of Law. International Journal for the Semiotics of Law - Revue Internationale de Sémiotique Juridique 26 (3):579-595.score: 30.0
    Against the assumption that legal and normative systems are coextensive with geopolitical units and national spaces, the article advocates for the need to study how different legal and normative semiospheres, within the same geopolitical unit and national space, often give rise to ‘normolects’ that are transversal to socio-economic classes, ethnicities, and cultural lifestyles. The concept of legal and normative ‘imaginaries’ is useful to come to terms with the legal and normative semiotic ideology of such normolects, including their non-verbal dimension (...)
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  14. Frank Lisson (2008). Homo Absolutus: Nach den Kulturen. Edition Antaios.score: 30.0
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  15. Rabindra Ray (2010). In the European Shadow: Further Essays in a Philosophical Anthropology. Yash Publications.score: 30.0
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  16. Rabindra Ray (2005). Living with Difference: Essays in a Philosophical Anthropology. Yash Publications.score: 30.0
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  17. Patricia A. Young (2011). The Significance of the Culture Based Model in Designing Culturally Aware Tutoring Systems. AI and Society 26 (1):35-47.score: 30.0
    Designing for culture through intelligent tutoring systems is on the rise. The needs of military personnel to communicate and understand cultures other than their own in deployments, missions, and work-related assignments have strongly encouraged the creation of culturally aware tutoring systems (CATS) that teach about other cultures. This paper critically analyzes three systems (i.e., ELECT-BiLAT, Tactical Iraqi, and VECTOR) and the frameworks that guided the design and development process. The examination reveals that there is a need for comprehensive guidelines to (...)
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  18. Soheila Mirshekary & Ann D. K. Lawrence (2009). Academic and Business Ethical Misconduct and Cultural Values: A Cross National Comparison. [REVIEW] Journal of Academic Ethics 7 (3):141-157.score: 27.0
    Efforts to promote ethical behaviour in business and academic contexts have raised awareness of the need for an ethical orientation in business students. This study examines the similarities and differences between the personal values of Iranian and Australian business students and their attitudes to cheating behaviour in universities and unethical practices in business settings. Exploratory factory analysis provided support for three distinct ethics factors—serious academic ethical misconduct, minor academic ethical misconduct, and business ethical misconduct. Results reveal statistically significant differences (...)
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  19. Patricia A. Marshall (2005). Human Rights,Cultural Pluralism, and International Health Research. Theoretical Medicine and Bioethics 26 (6):529-557.score: 27.0
    In the field of bioethics, scholars have begun to consider carefully the impact of structural issues on global population health, including socioeconomic and political factors influencing the disproportionate burden of disease throughout the world. Human rights and social justice are key considerations for both population health and biomedical research. In this paper, I will briefly explore approaches to human rights in bioethics and review guidelines for ethical conduct in international health research, focusing specifically on health research conducted in resource-poor settings. (...)
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  20. Roger J. Volkema & Maria Tereza Leme Fleury (2002). Alternative Negotiating Conditions and the Choice of Negotiation Tactics: A Cross-Cultural Comparison. [REVIEW] Journal of Business Ethics 36 (4):381 - 398.score: 27.0
    The growth in international trade in recent years necessitates a better understanding of customs and expectations in cross-cultural negotiations. While several researchers have sought to examine and detail the similarities and differences between select countries, their data have generally been obtained under neutral or unspecified negotiating conditions. However, issue importance, opponent (prowess, ethical reputation), and context (location, confederate awareness, urgency) can play a significant role in the use of negotiating tactics. This paper describes a study comparing the perceptions (...)
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  21. Charles E. Scott (2012). Cultural Borders. Research in Phenomenology 42 (2):157-205.score: 27.0
    Abstract This essay is motivated by the question, how might we describe the occurrences of cultural borders? It is organized in three sections with these titles: A. Borders of Concealment and Translation; B. Attunement with Fragmented, Differential Borders; C. Metaphors, Relations of Power, Borderlands. I limit these topics by focusing primarily on cultural borders and transformations within the United States. My aims within the context of these situated accounts are to encourage greater awareness of borders as events (...)
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  22. Guiying Zhou (2012). On Ups and Downs of Chinese Cultural Confidence. Asian Culture and History 4 (2):p140.score: 25.0
    Chinese nationality has experienced ups and downs in its cultural confidence with the nation’s rise and fall. China has become the world’s second largest economy and its cultural confidence should be enhanced so that China’s soft power will be strengthened too. Chinese cultural confidence can be restored by taking the following three measures: to improve cultural awareness, to understand and rethink traditional Chinese culture deeply and to deal with the relationship between Chinese culture and western (...)
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  23. A. Cortina (2011). Landscape Ethics: A Moral Commitment to Responsible Regional Management. Ramon Llull Journal of Applied Ethics 1 (2):163.score: 24.0
    Starting with the hypothesis that during this first decade of the 21st century a certain territorial culture has spread that implies greater awareness of landscape on the part of the authorities, the economic and social agents who exercise a degree of leadership in territorial matters and the general public, this article sets out to analyse the possibility that a new ethics of landscape is beginning to take shape. The notion of landscape as proposed by the European Convention in Florence (...)
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  24. Hanna Schösler, Joop de Boer & Jan J. Boersema (2013). The Organic Food Philosophy: A Qualitative Exploration of the Practices, Values, and Beliefs of Dutch Organic Consumers Within a Cultural–Historical Frame. [REVIEW] Journal of Agricultural and Environmental Ethics 26 (2):439-460.score: 23.0
    Food consumption has been identified as a realm of key importance for progressing the world towards more sustainable consumption overall. Consumers have the option to choose organic food as a visible product of more ecologically integrated farming methods and, in general, more carefully produced food. This study aims to investigate the choice for organic from a cultural–historical perspective and aims to reveal the food philosophy of current organic consumers in The Netherlands. A concise history of the organic food movement (...)
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  25. Marius Jucan (2013). The Cultural Dissensions of the Promised Future: Culture Wars and Barack Obama's Autobiographies. Journal for the Study of Religions and Ideologies 12 (35):3-38.score: 23.0
    The article presents an interpretive view on culture wars in America along with their echoes in the autobiographical works written by Barack Obama. Being either viewed as the manifestation of the “post-American” creed, looked down at as a mere product of popular culture, or being ignored as a marginal manifestation, culture wars flared before and after the presidential campaign of 2008, signaling the intensity of a yet unconsumed ideological combustion fuelling further cultural and political dissensions. One of the conspicuous (...)
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  26. David Rosenthal (2012). Higher-Order Awareness, Misrepresentation, and Function. Higher-Order Awareness, Misrepresentation and Function 367 (1594):1424-1438.score: 21.0
    Conscious mental states are states we are in some way aware of. I compare higher-order theories of consciousness, which explain consciousness by appeal to such higher-order awareness (HOA), and first-order theories, which do not, and I argue that higher-order theories have substantial explanatory advantages. The higher-order nature of our awareness of our conscious states suggests an analogy with the metacognition that figures in the regulation of psychological processes and behaviour. I argue that, although both consciousness and metacognition involve (...)
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  27. Douglas V. Porpora (1993). Cultural Rules and Material Relations. Sociological Theory 11 (2):212-229.score: 21.0
    This paper attempts to synthesize the Winchian stress on constitutive rules with the Marxian stress on material relationships by developing the concept of emergently material social relations. Such relationships, it is argued, arise from the constitutive rules that constitute a group's way of life. Although such relationships thus are derivative from the conscious rule-following behavior of actors, nevertheless they have an objective existence independent of actors' specific awareness. It is argued that such material relations are an important mechanism beyond (...)
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  28. Rick Kenney & Kimiko Akita (2008). When West Writes East: In Search of an Ethic for Cross-Cultural Interviewing. Journal of Mass Media Ethics 23 (4):280 – 295.score: 21.0
    Cross-cultural interviewing can pose challenges for journalists, given potential differences in language, word choice, volume, body posture, and group dynamics. This article explores some of the complexities of cross-cultural interviews with the dual aim of heightening awareness of ethical considerations for journalists who conduct them and of discussing ethical principles that may help in guiding their work. This article attempts to move the discussion of cross-cultural interviews beyond traditional Western ethics. Eastern moral philosophy and ideals of (...)
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  29. Ronald M. Polansky (2000). "Phronesis" on Tour: Cultural Adaptability of Aristotelian Ethical Notions. Kennedy Institute of Ethics Journal 10 (4):323-336.score: 21.0
    : How might bioethics take account of cultural diversity? Can practical wisdom of an Aristotelian sort be applied across cultures? After showing that practical wisdom involves both intellectual cleverness and moral virtue, it is argued that both these components have universality. Hence practical wisdom must be universal as well. Hellenic ethical thought neither depended on outdated theoretical notions nor limited itself to the Greek world, but was in fact developed with constant awareness of cultural differences, so it (...)
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  30. Robert Wilkinson, Nishida, Aesthetics and the Limits of Cultural Borrowing.score: 21.0
    [About the book] In this book the editors brought together outstanding articles concerning intercultural aesthetics. The concept ‘Intercultural aesthetics’ creates a home space for an artistic cross-fertilization between cultures, and for heterogeneity, but it is also firmly linked with the intercultural turn within Western and non-Western philosophy. The book is divided into two parts, yet one can sense a clear unity throughout the whole book. This unity is related to the underlying subject that the different authors, each in their own (...)
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  31. Michael Lynch (2012). Revisiting the Cultural Dope. Human Studies 35 (2):223-233.score: 21.0
    This essay focuses on the "cultural dope," an ironic reference in Harold Garfinkel's Studies in Ethnomethodology to the rule-following actor in conventional sociological theories. In the nearly half-century since the publication of that book, the "cultural dope" has been incorporated into numerous criticisms of "models of man" in the human sciences. Garfinkel's account appeals to many writers because it seems to present an alternative picture of the actor: an individual who is self-aware, reflective, and skilled in the conduct (...)
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  32. Robert Isaac, L. Wilson & Douglas Pitt (2004). Value Congruence Awareness: Part 1. DNA Testing Sheds Light on Functionalism. [REVIEW] Journal of Business Ethics 54 (2):191 - 201.score: 21.0
    This exploratory study examines awareness of the other party''s instrumental, terminal, and work values by members of supervisor and employee dyads. Subjective estimates of value congruence, provided by either member of the dyad, correlated with actual value congruence scores determine conscious awareness levels in all cases. Results demonstrate supervisory awareness of employee terminal values, but not work values or instrumental values, even though these latter value types probably possess the greatest relevance to achieving organizational goals. Further, employees (...)
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  33. Xianglong Zhang (2010). Comparison Paradox, Comparative Situation and Inter-Paradigmaticy: A Methodological Reflection on Cross-Cultural Philosophical Comparison [Abstract]. Comparative Philosophy 1 (1).score: 21.0
    It is commonly believed that philosophica l comparison depends on having some common measure or standard between and above the compared parts. The paper is to show that the foregoing common belief is incorrect and therewith to inquire into the possibility of cross-cultural philosophical comparison. First, the ‘comparison paradox’ will be expounded. It is a theoretical difficulty for the philosophical tendency represented by Plato’s theory of Ideas to justify comparative activities. Further, the connection of the comparative paradox with the (...)
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  34. Hannakaisa Isomäki and Oleksandr Bilozerov (2012). Managers' Information Security Awareness in Russian ICT Small and Medium Sized Enterprises. Iris 35.score: 21.0
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  35. Eliane Santana Dias Debus & Margarida Cristina Vasques (2010). A linguagem literária e a pluralidade cultural: contribuições para uma reflexão étnico-racial na escola. Conjectura: Filosofia E Educação 14 (2).score: 21.0
    Resumo : Este texto, bem como as pesquisas que realizamos, tem como meta dar visibilidade às leituras literárias destinadas ao público infantil e juvenil, que enfatizem o tema étnico-racial, ou ainda, títulos que incluam a real participação de personagens negras, costumes afro-brasileiros e informações culturais produtoras de identificação entre o leitor e a narrativa, contribuindo, assim, com as mudanças atuais na história da educação brasileira. Neste texto, apresentamos seis títulos da Editora SM, que, em seu catálogo editorial para 2008/2009, dos (...)
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  36. Eva-Maria Engelen, Hans J. Markowitsch, Christian Scheve, Birgitt Roettger-Roessler, Achim Stephan, Manfred Holodynski & Marie Vandekerckhove (2009). Emotions as Bio-Cultural Processes: Discipinary Debates and an Interdisciplinary Outlook. In Birgitt Röttger-Rössler & Hans Markowitsch (eds.), Emotions as Bio-cultural Processes.score: 21.0
    The article develops a theoretical framework that is capable of integrating the biological foundations of emotions with their cultural and semantic formation.
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  37. Endel Tulving (2002). Chronesthesia: Conscious Awareness of Subjective Time. In Donald T. Stuss & Robert T. Knight (eds.), Principles of Frontal Lobe Function. Oxford University Press. 311-325.score: 21.0
  38. Zbigniew Wendland (2005). Dialogical Rationality as Cultural Foundation for Civil Universal Society. Dialogue and Universalism 15 (5-6):111-132.score: 21.0
    After acknowledging that the crisis of the present-day-world is in its very essence the crisis of reason, I consider both the logical notion of reason and an odyssey which reason accomplished within the spread of the modern and postmodern Western history. Doing that, I regard reason not as a subjective human power, being a conventional and formal notion which means nothing if it would not be taken in action of great groups of people and in connection with material contents from (...)
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  39. Seungbae Park (2011). Defence of Cultural Relativism. Cultura. International Journal of Philosophy of Culture and Axiology 8 (1):159-170.score: 19.0
    I attempt to rebut the following standard objections against cultural relativism: 1. It is self-defeating for a cultural relativist to take the principle of tolerance as absolute; 2. There are universal moral rules, contrary to what cultural relativism claims; 3. If cultural relativism were true, Hitler’s genocidal actions would be right, social reformers would be wrong to go against their own culture, moral progress would be impossible, and an atrocious crime could be made moral by forming (...)
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  40. William D. Harpine (1993). The Appeal to Tradition: Cultural Evolution and Logical Soundness. Informal Logic 15 (3).score: 19.0
    The Appeal to Tradition, often considered to be unsound, frequently reflects sophisticated adaptations to the environment. Once developed, these adaptations are often transmitted culturally rather than as reasoned argument, so that people mayor may not be aware of why their traditions are wise. Tradition is more likely to be valid in a stable environment in which a wide range of variations have been available for past testing; however, traditions tend to become obsolete in a rapidly changing environment.
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  41. Robin James (2011). On Intersectionality and Cultural Appropriation: The Case of Postmillennial Black Hipness. Journal of Black Masculinity 1 (2).score: 18.0
    Feminist, critical race, and postcolonial theories have established that social identities such as race and gender are mutually constitutive—i.e., that they “intersect.” I argue that “cultural appropriation” is never merely the appropriation of culture, but also of gender, sexuality, class, etc. For example, “white hipness” is the appropriation of stereotypical black masculinity by white males. Looking at recent videos from black male hip-hop artists, I develop an account of “postmillennial black hipness.” The inverse of white hipness, this practice involves (...)
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  42. John Schwenkler (2012). Does Visual Spatial Awareness Require the Visual Awareness of Space? Mind and Language 27 (3):308-329.score: 18.0
    Many philosophers have held that it is not possible to experience a spatial object, property, or relation except against the background of an intact awareness of a space that is somehow ‘absolute’. This paper challenges that claim, by analyzing in detail the case of a brain-damaged subject whose visual experiences seem to have violated this condition: spatial objects and properties were present in his visual experience, but space itself was not. I go on to suggest that phenomenological argumentation can (...)
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  43. Elijah Chudnoff (2013). Awareness of Abstract Objects. Noûs 47 (4):706-726.score: 18.0
    Awareness is a two-place determinable relation some determinates of which are seeing, hearing, etc. Abstract objects are items such as universals and functions, which contrast with concrete objects such as solids and liquids. It is uncontroversial that we are sometimes aware of concrete objects. In this paper I explore the more controversial topic of awareness of abstract objects. I distinguish two questions. First, the Existence Question: are there any experiences that make their subjects aware of abstract objects? Second, (...)
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  44. Michael L. Anderson & Donald R. Perlis (2005). The Roots of Self-Awareness. Phenomenology and the Cognitive Sciences 4 (3):297-333.score: 18.0
    In this paper we provide an account of the structural underpinnings of self-awareness. We offer both an abstract, logical account.
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  45. Dan Zahavi (2003). Inner Time-Consciousness and Pre-Reflective Self-Awareness. In Donn Welton (ed.), The New Husserl: A Critical Reader. Bloomington: Indiana University Press. 157--180.score: 18.0
    If one looks at the current discussion of self-awareness there seems to be a general agreement that whatever valuable philosophical contributions Husserl might have made, his account of self-awareness is not among them. This prevalent appraisal is often based on the claim that Husserl was too occupied with the problem of intentionality to ever really pay attention to the issue of self-awareness. Due to his interest in intentionality Husserl took object-consciousness as the paradigm of every kind of (...)
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  46. John Schwenkler (2013). The Objects of Bodily Awareness. Philosophical Studies 162 (2):465-472.score: 18.0
    Is it possible to misidentify the object of an episode of bodily awareness? I argue that it is, on the grounds that a person can reasonably be unsure or mistaken as to which part of his or her body he or she is aware of at a given moment. This requires discussing the phenomenon of body ownership, and defending the claim that the proper parts of one’s body are at least no less ‘principal’ among the objects of bodily (...) than is the body as a whole. I conclude with some reasons why this should lead us to think that bodily awareness, unlike introspection, is a form of perception. (shrink)
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  47. Edouard Machery, Ron Mallon, Shaun Nichols & Stephen P. Stich (2004). Semantics, Cross-Cultural Style. Cognition 92 (3):1-12.score: 18.0
    Theories of reference have been central to analytic philosophy, and two views, the descriptivist view of reference and the causal-historical view of reference, have dominated the field. In this research tradition, theories of reference are assessed by consulting one’s intuitions about the reference of terms in hypothetical situations. However, recent work in cultural psychology (e.g., Nisbett et al. 2001) has shown systematic cognitive differences between East Asians and Westerners, and some work indicates that this extends to intuitions about philosophical (...)
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  48. Ruth Alas (2006). Ethics in Countries with Different Cultural Dimensions. Journal of Business Ethics 69 (3):237 - 247.score: 18.0
    This paper compares ethics in countries with different cultural dimensions based on empirical data from 12 countries. The results indicate that dimensions of national culture could serve as predictors of the ethical standards desired in a specific society. The author divided societal cultural practices into desired and undesired practices. According to this study, ethics could be seen as the means for achieving a desired state in a society: for reducing some societal characteristics and increasing others. Finally, a model (...)
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  49. R. F. J. Seddon (2011). The Ethical Patiency of Cultural Heritage. Dissertation, Durham Universityscore: 18.0
    Current treatments of cultural heritage as an object of moral concern (whether it be the heritage of mankind or of some particular group of people) have tended to treat it as a means to ensure human wellbeing: either as ‘cultural property’ or ‘cultural patrimony’, suggesting concomitant rights of possession and exclusion, or otherwise as something which, gaining its ethical significance from the roles it plays in people’s lives and the formation of their identities, is the beneficiary at (...)
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  50. John Louis Schwenkler (2009). Space and Self-Awareness. Dissertation, University of California, Berkeleyscore: 18.0
    How should we think about the role of visual spatial awareness in perception and perceptual knowledge? A common view, which finds a characteristic expression in Kant but has an intellectual heritage reaching back farther than that, is that an account of spatial awareness is fundamental to a theory of experience because spatiality is the defining characteristic of “outer sense”, of our perceptual awareness of how things are in the parts of the world that surround us. A natural (...)
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