As a pair of important categories in traditional Chinese culture, “ ming 命 (destiny or decrees)” and “ tian ming 天命 (heavenly ordinances)” mainly refer to the constraints placed on human beings. Both originated from “ ling 令 (decrees),” which evolved from “ wang ling 王令 (royal decrees)” into “ tian ling 天令 (heavenly decrees),” and then became “ ming ” from a throne because of the decisive role of “heavenly decrees” over a throne. “ Ming ” and “ tian (...) ming ” have different definitions: “ Ming ” represented the limits Heaven placed on the natural lives of human beings and was an objective force that men could not direct, but was embodied in human beings as their “destiny”; “ Tian ming ” reflected the moral ideals of human beings in their self-identification; It originated in man but had to be verified by Heaven, and it was therefore the true ordinance that Heaven placed on human beings. “ Ming ” and “ tian ming ” are two perspectives on the traditional relationship between Heaven and human beings, and at the same time Confucians and Daoists placed different emphasis on them. (shrink)
Information unethical behavior is concerned with ethical behavioural conflicts in the use of information, information technologies, and information systems (Kuo and Hsu, 2001). This study examines the combination of locus of control (LOC) and job insecurity (JI) as a joint moderator on the decision making process for information ethical behavioral intentions. A conceptual model is proposed to see the joint moderating role of LOC and JI. In the model, ethical behavioral intentions are influenced directly by ethical attitude, personal values, and (...) perceived behavioural control. Simultaneously, personal values also indirectly influence ethical behavioral intentions through the mediation of ethical attitude. The causal relationships are moderated by the joint moderator. Notably, the moderating effects were simultaneously examined using data from undergraduates in the MIS department of a college. The influences of the ethical attitude and personal values on ethical behavioral intentions are found to be similar for those with external locus of control and insecurity perception (Confusionists) and those with internal locus of control and security perception (Controlists). Furthermore, the influences of personal values on ethical attitude, and of perceived behavioural control on ethical behavioral intentions, are both greater for Controlists than Confusionists. Implications of the empirical findings are discussed. (shrink)
As a great synthesist for the School of Principles of the Northern and Southern Song dynasties, Zhu Xi’s influence over the School of Principles was demonstrated not only through his positive theoretical creation, but also through his choice and critical awareness. Zhu’s relationship with Confucianism and Buddhism is a typical case; and his activities, ranging from his research of Buddhism (the Chan School) in his early days to his farewell to the Chan School as a student of Li Dong from (...) Yanping and then to his critical awareness of the Chan School, developed in his association with Wang Yingchen, set the entire course of his relationship with Confucianism and Buddhism. It fostered his antagonistic attitude towards the Chan School, which lasted his entire life. Zhu approached the Chan School mainly as an objective social and cultural phenomenon; his discrimination between Confucianism and Buddhism was from an epistemological point of view; and his refutation of the Chan School was mainly from the point of view of language and methodology, an antagonistic attitude of how to face learning. Therefore, his opposition to the Chan School not only directly fostered an awareness of the Confucians of the Ming dynasty against Buddhism, who simply viewed the latter as an external and objective existence, but to a certain extent resulted in the disappearance of the transcendence of the School of Principles, and caused a total change in academic direction during the Ming and Qing dynasties and the formation of the Qianjia Hanxue . What is more, such an opposition to Buddhism continues to influence people’s understanding of the School of Principles. (shrink)
This ethical analysis compares two mid-size Asian-based multinational corporations (Japanese and Taiwanese) that have established extensive operations in China. We describe and analyze ethically relevant dimensions of each corporation's culture and practices, including their corporate cultures and the ethical issues they face. We argue that these companies add value to China's social and economic transformation in several important ways, including their development of human capital – the enhanced skill sets, work experiences, and values acquired by their workers. We conclude by (...) highlighting three ethical challenges that seem most critical for these two firms: (a) creating mutual benefit for the corporation and the host country; (b) localization and management of the cultural gap between expats and local workers; and (c) dealing effectively with the power and roles of a large, pervasive government in a non-democratic society. The experiences of these two international firms can provide insights into how international firms might construct effective management strategies for doing business in countries such as China. (shrink)
We examine enforcement action in China’s emerging markets by focusing on (1) the agents that impose this action and (2) the role played by supervisory boards. Using newly available databases, we find that supervisory boards play an active role when Chinese listed companies face enforcement action. Listed firms with larger supervisory boards are more likely to have more severe sanctions imposed upon them by the China Security Regulatory Commission, and listed companies that (...) face more severe enforcement actions have more supervisory board meetings. Our findings are of interest, as supervisory boards in China are generally perceived to be dysfunctional. This study contributes to the existing literature in three ways. First, we shed light on the effects of supervisory boards whose role in a fraud setting has not yet been examined. Second, the study has important policy implications for governance reform. Finally, our analyses provide the most up-to-date picture of fraud and governance issues in China’s ever-growing markets. (shrink)
Both jianxing 践形 (taking on proper appearance) and jianxing è·µè¡ (putting into practice) were concepts coined by Confucians before the Qin Dynasty. They largely referred to similar things. But because the Daxue å¤§å¦ ( Great Learning ) was listed as one of the Sishu å书 (The Four Books) during the Song Dynasty, different explanations and trends in terms of the Great Learning resulted in taking on proper appearance and putting into practice becoming two different systems of efforts. The former formed (...) a vertical kind of representation and a complete system of practice by developing the sincerity of intentions inside and taking on proper appearance and looks outside in shendu æ ç¬ (self-discipline when alone) and chengyi è¯æ (developing the sincerity of intentions), and the latter developed into a horizontal system of practice through the interdependency of zhi ç¥ (knowing or knowledge) and xing è¡ (doing or practice). The interdependence between knowledge and practice promoted by the Cheng brothers and Zhu Xi represented the vertical practice of moral understanding, while the integration of knowing and doing advocated by Wang Yangming represented using the way in developing the sincerity of intentions to adjust and transform the representation of the relationship between knowledge and practice. The ideas that were frequently stressed, such as the same effort and naturally being so, were all from developing the sincerity of intentions and taking on proper appearance, and they were all the representation of really making intentions sincere. In fact, the confusion over the integration of knowing and doing reflected the tension between two different systems and inconsistency in their thoughts. (shrink)
Apoptosis proteins play an essential role in regulating a balance between cell proliferation and death. The successful prediction of subcellular localization of apoptosis proteins directly from primary sequence is much benefited to understand programmed cell death and drug discovery. In this paper, by use of Chou’s pseudo amino acid composition (PseAAC), a total of 317 apoptosis proteins are predicted by support vector machine (SVM). The jackknife cross-validation is applied to test predictive capability of (...) proposed method. The predictive results show that overall prediction accuracy is 91.1% which is higher than previous methods. Furthermore, another dataset containing 98 apoptosis proteins is examined by proposed method. The overall predicted successful rate is 92.9%. (shrink)
We investigate diagonal actions of Polish groups and the related intersection operator on closed subgroups of the acting group. The Borelness of the diagonal orbit equivalence relation is characterized and is shown to be connected with the Borelness of the intersection operator. We also consider relatively tame Polish groups and give a characterization of them in the class of countable products of countable abelian groups. Finally an example of a logic action is considered and its complexity in the Borel reducbility (...) hierarchy determined. (shrink)
Certain discussions about “relativism” in the philosophy of Zhuangzi turn on the question of the morality of his dao 道. Some commentators, most notably Robert Eno, maintain that there is no ethical value whatsoever to Zhuangzi’s dao as presented in the Cook Ding episode and other “knack passages.” In this essay, it is argued that there is indeed a moral dimension to Cook Ding’s dao. One way to recognize it is to explore the similarity between that dao and (...) John Dewey’s notion of educational method. There are moral traits that Dewey can appeal to in recommending his method. It is argued here that these traits represent the moral features of Cook Ding’s dao as well. (shrink)
Rae Langton offers a new interpretation and defense of Kant's doctrine of things in themselves. Kant distinguishes things in themselves from phenomena, and in so doing he makes a metaphysical distinction between intrinsic and relational properties of substances. Langton argues that his claim that we have no knowledge of things in themselves is not idealism, but epistemic humility: we have no knowledge of the intrinsic properties of substances. This interpretation vindicates Kant's scientific realism, and shows his primary/secondary quality distinction to (...) be superior even to modern-day competitors. And it answers the famous charge that Kant's tale of things in themselves is one that makes itself untellable. (shrink)
This book highlights Kant's fundamental contrast between the mechanistic and dynamical conceptions of matter, which is central to his views about the foundations of physics, and is best understood in terms of the contrast between objects of sensibility and things in themselves.
Husserl's analysis of perception and Heidegger's theory of time are both fixated on the objectivity of objects - or the objectrelation of experience and its essential constitution. This reflects - and in the case of Heidegger quite explicitly - Kantian heritage. This phenomenological, transcendental relevance of the object essentially refers to intentionality - and thus an object-related figure of self-transcending subjectivity. Quite differently, Latour determines the status of things in the collective, ascribing to them an agency that brackets the traditional (...) opposition between acting subjects and passive objects. The contribution encircles precisely that critical point which leads to the separation of phenomenological and ANTistical approaches. While phenomenology grounds itself by reconstructing the experience of objects, ANT focuses on the description of the structures of action, which are composed of actants of all kinds. Finally, the question arises whether Latour's collectivist sociology can learn from phenomenology's methodological solipsism that there is a constructive dimension and plenitude of power in the work of description that is not just left to actors in general, but above all to the analyst herself? German Husserls Analyse der Wahrnehmung und Heideggers Zeittheorie sind beide in ihrem Theorieaufbau auf die Gegenständlichkeit der Gegenstände - oder auf den Gegenstandsbezug der Erfahrung und seine wesensmäßige Konstitution - fixiert. Hierin spiegelt sich, bei Heidegger explizit, Kantisches Erbe. Diese phänomenologische, transzendentalphilosophische Relevanz des Gegenstands verweist im Kern auf Intentionalität - und damit auf eine objektbezogene Selbstüberschreitungsfigur der Subjektivität. Ganz anders bestimmt Latour den Stellenwert der Dinge im Kollektiv, wenn er ihnen eine Handlungsmacht zuschreibt, die den traditionellen Gegensatz zwischen Handlungssubjekten und Objektbehandlung einklammert. Der folgende Beitrag kreist den kritischen Punkt ein, der in der Theoriebildung zur Verzweigung phänomenologischer und ANTistischer Ansätze führt. Während sich die Phänomenologie im Zuge einer begrifflichen Rekonstruktion der Erfahrung von Gegenständen konsolidiert, ist die ANT auf die Beschreibung von Handlungsstrukturen ausgerichtet, die sich aus Aktanten aller Art zusammensetzen. Abschließend stellt sich die Frage, ob nicht die kollektivistische Soziologie Latours von dem methodischen Solipsismus der Phänomenologie lernen kann, dass es eine konstruktive Dimension und Machtfülle der deskriptiven Arbeit gibt, die nicht einfach den Akteuren überhaupt, sondern vor allem der Analytikerin überlassen ist? (shrink)
Since 1976 Hilary Putnam has drawn parallels between his `internal'',`pragmatic'', `natural'' or `common-sense'' realism and Kant''s transcendentalidealism. Putnam reads Kant as rejecting the then current metaphysicalpicture with its in-built assumptions of a unique, mind-independent world,and truth understood as correspondence between the mind and that ready-madeworld. Putnam reads Kant as overcoming the false dichotomies inherent inthat picture and even finds some glimmerings of conceptual relativity inKant''s proposed solution. Furthermore, Putnam reads Kant as overcoming thepernicious scientific realist distinction between primary and secondaryqualities, (...) between things that really exist and their projections, adistinction that haunts modern philosophy. Putnam''s revitalisation of Kantis not just of historical interest, but challenges contemporary versions ofscientific realism. Furthermore, Putnam has highlighted themes which havenot received the attention they deserve in Kantian exegesis, namely, theproblematic role of primary and secondary qualities in Kant''s empiricalrealism, and the extent of Kant''s commitment to conceptual pluralism.However, I argue that Putnam''s qualified allegiance to Kant exposes him tosome of the same metaphysical problems that affected Kant, namely, thefamiliar problem of postulating an absolute reality (Ding an sich), while atthe same time disavowing the meaningfulness of so doing. In conclusion Isuggest that Putnam might consider Hegel''s attempts to solve this problem inKant as a way of furthering his own natural realism. (shrink)
If the universe is a machine, consciousness is not possible. If the universe is more than a machine, then physics is incomplete. Since we are both part of the universe and conscious, physics must be incomplete and the understanding required to construct conscious mechanisms must be sought through the advancement of physics not the continued application of inadequate concepts. In this paper I will show that an impediment to this advancement is the confusion arising through the use of terms such (...) as 'physical reality' to refer to an absolute a priori Kantian 'Ding an Sich' when they should both be recognized as referring to data structures holding the knowledge upon which we act and nothing more. Once this confusion has been clarified, I will go on to suggest that the cycle of activity updating physical reality becomes a candidate for a conscious process. I will show how implementing algorithms in modern computers can mimic this process but if actual consciousness is to be achieved the update activity must correspond to a cycle in time. Such cycles have been identified with Whitehead's 'actual occasions' and thus I will argue that fundamental events should replace fundamental particles as the building blocks of the universe if consciousness is to be explained. (shrink)
This article explores the respective roles that medical and technological cognitive enhancements, on the one hand, and the moral and epistemic virtues traditionally understood, on the other, can play in enabling us to lead the good life. It will be shown that neither the virtues nor cognitive enhancements (of the kind we have access to today or in the foreseeable future) on their own are likely to enable most people to lead the good life. While the moral and epistemic virtues (...) quite plausibly are both necessary and sufficient for the good life in theory, virtue ethics is often criticised for being elitist and unachievable in practice for the vast majority. Some cognitive enhancements, on the other hand, might be necessary for the good life but are far from sufficient for such an existence. Here it will be proposed that a combination of virtue and some cognitive enhancements is preferable. (shrink)
According to a prevalent view among philosophers formal logic is the philosopher’s main tool to assess the validity of arguments, i.e. the philosopher’s ars iudicandi. By drawing on a famous dispute between Russell and Strawson over the validity of a certain kind of argument – of arguments whose premises feature definite descriptions – this paper casts doubt on the accuracy of the ars iudicandi conception. Rather than settling the question whether the contentious arguments are valid or not, Russell and Strawson, (...) upon discussing the proper logical analysis of definite descriptions, merely contrast converse informal validity assessments rendered explicit by nonequivalent logical for-malizations. (shrink)
: George Rupp's Beyond Existentialism and Zen, in its typological-structural analysis and model of religious pluralism, proffers an alternative to the dominant Kantian models (e.g., by John Hicks and Sarvepalli Radhakrish nan). The question for Rupp is not which religion is true and how to decide that issue—answered in the Kantian approach in terms of an unknowable Ding an sich that all religions, albeit imperfectly, try to approximate or conceptualize (i.e., God or the Transcendent)—but rather how do religions represent, (...) at least in principle, a structural possibility for salvation or human flourishing, however different and incompatible their distinct prima facie truth claims might be. Although the potential for a radically relativistic model is implicit in Rupp's approach, it is argued here that his Hegelian assumptions lead him to accept relativism only in a provisional ("critical") way; for Rupp, under ideal epistemic conditions (e.g., the Peircian "end of inquiry"), one final conceptualization of ultimate reality will emerge as absolute truth. In the final part of this essay a version of the relativistic model implicit in Rupp's approach is defended against both the Kantian model of Hicks et al. and Rupp's Hegelian-Peircian model, which, it is argued, is incompatible certainly with the spirit of his own typological-structural analysis, if not with the letter. In challenging what Rupp calls the truth of Zen, it is further argued that not only is more than one salvific structural possibility available to us through the different world religions but also that realizing these possibilities is principally a human responsibility, and that the cosmos is quite indifferent to and compatible with several possibilities, from the most destructive to the most conducive to human well being and flourishing. (shrink)
In the Kritik der reinen Vernunft (1781) Kant introduced the transcendental method on a precarious footing and he never shied away from the fact that the transcendental method is structured, and I mean it in the most direct sense possible, aporetically. The aporetic element, the unstable core within Kantian thought, is the distinction between phenomenal and noumenal content in the chapter entitled "On the ground of the distinction [Unterscheidung] of all objects [Gegenstände] in general into phenomena and noumena" (Kant A236/B295-A260/B315). (...) This distinction is noteworthy for introducing into the philosophical tradition the notion of the thing-in-itself [Ding-an-sich]. Depending on your interests this is either the most profound or absurd of ideas in our tradition. I prefer to think of it as the most productive notion in our tradition. We can see its generative function at work almost immediately when it spurred the German idealists into thinking obscenely ingenious thoughts, but the phenomenal-noumenal distinction, hereafter the aporetic distinction, remains an ever-persistent aporia for all continental thinking after Kant. In this article I want to focus on how the aporetic distinction functions in its generative capacity with an emphasis on its ontological rather than epistemological register. Considered as such I claim that it is possible to identify in the aporetic distinction a generative capacity (or logic or function) that is intrinsic to both it and all thought responding to it including, or perhaps especially, the speculative responses. (shrink)
iek's thinking departs from the Lacanian claim that we live in a symbolic order, not a real world, and that the Real is what we desire, but can never know or grasp. There is a fundamental virtuality of reality that points to the lie in every truth-claim, and there are two ways of dealing with this:repression and denial. An ideology, a system or a regime becomes totalitarian when it denies the virtual character of both its world and its subject (democracy (...) represses truth's basic lie, which makes it possible for the repressed to return). iek's analysis of totalitarianism, particularly Stalinism, shows how a totalitarian system denies its subject, which, being desire for the Real, cannot act in the name of truth but must acknowledge the contingency of its action (a political act can fail to reach its goal), whereas an established system can no longer fail and has to deny its flaws. Any political act disrupts the (evolution of) the symbolic order and thus is revolutionary, creating an event ex nihilo. An act is a jump into the inconsistency of the symbolic order, i.e. into das Ding, a jump both into and out of the nihil in which our world is grounded. Politics therefore can never be Realpolitik. The realization that politics is a symbolic phenomenon, supported not by the real, but by signifiers, is the Lacanian foundation of iek's political theory. (shrink)
The formation of the discourse of Neo-Confucianism 1 in the Song period was a result of the interactions between many social and cultural trends. In the development of the Neo-Confucian discourse, the Cheng brothers (Cheng Hao and Cheng Yi) played key roles with their charismatic thoughts and impelling personalities, while Zhu Xi pushed Neo-Confucian thought and discourse to a pinnacle with his broad knowledge and precise reasoning. In the warm discussions and debates between different schools and thoughts, the Neo-Confucian discourse (...) proceeded towards completion and perfection, and evolved as contemporary topics and thinking modes changed. The essay argues that “ ding xing 定性 (stilling the nature)” was an important Neo-Confucian topic during the Song period. The doctrine of “stilling the nature” involves much central Neo-Confucian discourse such as the definition of xing 性 (human nature), the interior and exterior aspects of human nature, nature and qing 情 (feelings, sentiments), nature and xin 心 (mind, heart), nature and ren 仁 (benevolence, humanity, humaneness) and yi 义 (righteousness), nature and shi 事 (affair) or wu 物 (thing, object), the practice of preservation and cultivation, etc. Therefore, an examination of the formation, development and evolution of Neo-Confucianism is of great importance to the study of its early history. (shrink)
This article shows that Hegel’s analysis of ‘Perception’ (PhdG, ch. 2) is a critique of Hume’s analysis, ‘Of Scepticism with regard to the senses’ (Treatise, I.iv §2). To extend his concept-empiricism to handle the non-logical concept of the identity of a perceptible thing, Hume must appeal to several psychological ‘propensities’ to generate, in effect, a priori concepts; he must confront a ‘contradiction’ in the concept of the identity of a perceptible thing; and he must regard this concept as a ‘fiction’. (...) Hegel reexamines Hume’s account to show that the concept of the identity of a perceptible thing is non-logical and cannot be defined in accord with concept-empiricism. This important point supports Hegel’s concept-pragmatism. This point is also important in connection with the quite general problem of how we bring various sensations together into the perception of any one object. (English translation by the author of „Vom Skeptizismus in Bezug auf die Sinne oder das Ding und die Täuschung“.). (shrink)
Zhuang Zi's relation to the Confucian school is reexamined. It is argued that although Zhuang Zi was fond of highlighting the absurdities of the Confucian enterprise, we can nonetheless detect in his writings a great admiration for much of what constituted the central core of the Confucian vision. This essay analyzes Confucius' image of "musical perfection," representing the total concordance of ritual restraints and harmonious freedom; traces the Confucian notion of self-cultivation through Mencius' passage on the "full-flowing energy"; and concludes (...) with an examination of Zhuang Zi's "Butcher Ding" story, showing that while Zhuang Zi's whole concept of self-nurturing is approached from a diametrically opposite angle, he nonetheless ends up celebrating a state of mastery and freedom in many ways identical to Confucius' notion of musical perfection. (shrink)
John Dewey and Bertrand Russell visited China at around the same time in 1920. Both profoundly influenced China during the great transition period of this country. This article will focus on the differences between the two great figures that influenced China in the 1920s. This comparison will examine the following five aspects: 1. Deweyanization vs. Russellization; 2. Dewey’s “Populism” vs. Russell’s “Aristocraticism”; 3. Dewey’s “Syntheticalism” vs. Russell’s “Analyticalism”; 4. Dewey’s “Realism” vs. Russell’s “Romanticism”; 5. Dewey’s “Conservatism” vs. Russell’s “Radicalism”. This (...) examination will highlight that, although their visit left indelible impressions among Chinese intellecturals, for the radical Marx–Leninists, any Western philosophy and socio-political theories, including Dewey’s and Russell’s, were prejudicial, outworn, and even counterrevolutionary. Soon “Marxi–Leninization” was gradually substituted for “Deweyanization” and “Russellization.”. (shrink)
George Rupp's Beyond Existentialism and Zen, in its typological-structural analysis and model of religious pluralism, proffers an alternative to the dominant Kantian models (e.g., by John Hicks and Sarvepalli Radhakrish- nan). The question for Rupp is not which religion is true and how to decide that issue-answered in the Kantian approach in terms of an unknowable Ding an sich that all religions, albeit imperfectly, try to approximate or conceptualize (i.e., God or the Transcendent)-but rather how do religions represent, at (...) least in principle, a structural possibility for salvation or human flourishing, however different and incompatible their distinct prima facie truth claims might be. Although the potential for a radically relativistic model is implicit in Rupp's approach, it is argued here that his Hegelian assumptions lead him to accept relativism only in a provisional ("critical") way; for Rupp, under ideal epistemic conditions (e.g., the Peircian "end of inquiry"), one final conceptualization of ultimate reality will emerge as absolute truth. In the final part of this essay a version of the relativistic model implicit in Rupp's approach is defended against both the Kantian model of Hicks et al. and Rupp's Hegelian-Peircian model, which, it is argued, is incompatible certainly with the spirit of his own typological-structural analysis, if not with the letter. In challenging what Rupp calls the truth of Zen, it is further argued that not only is more than one salvific structural possibility available to us through the different world religions but also that realizing these possibilities is principally a human responsibility, and that the cosmos is quite indifferent to and compatible with several possibilities, from the most destructive to the most conducive to human well-being and flourishing. (shrink)
The founders of the Marburger Schule of Neo-Kantianism, Hermann Cohen and Paul Natorp, laid an emphasis upon a Platonic understanding of mathematics and logic as the paradigmatic epistemological basis of philosophy. Their successors, namely Ernst Cassirer and Nicolai Hartmann, made obvious, however, that new biological thinking can have a strong influence on ontology as well as on the theory of knowledge. They could show that biology was no longer to be treated as a metaphysical system in that pejorative meaning of (...) metaphysics which Kant had so severely been opposing. Against the anti-realistic approach of the older neo-Kantians who wanted to eliminate Kant's thing-in-itself (Ding an sich), both Cassirer and Hartmann returned to a form of realism by way of Hegel's philosophical results and reflections on his method. This makes clear that their realism is still to be taken as a more of less monistic idealism. However, considering that modern biology as an antimetaphysical force became influential in their system for the first time and that it did so in two different but - on second thoughts - complementary ways, it becomes clear that it was necessary to change the paradigms of any neo-Kantian philosophy. Cassirer proved this by his development as a philosopher with a strong historical impetus while Hartmann as a more systematical philosopher only pointed in that direction. (shrink)
This work shows the brilliance and the actuality of Ockham's philosophy by giving an analytic introduction to his theory of language, his ontology, and his ...
Qingping åæ¸ å¹³ has published a series of articles criticizing Confucian ethics in its modern context (see various articles by Liu), which has drawn the attention of many scholars. My friends and I have debated with him and his allies on this issue (See Guo 2002, Yang Haiwen 2002, Yang Zebo 2003, 2004a, 2004b, Ding 2003, 2005a, 2005b, Gong 2004, Guo and Gong 2004, and Wen 2005). Most of the important articles in the debate are now collected in a (...) volume I edited, A Collection of Contentions about Confucian Ethics: Focusing on the Mutual Concealment among Family Members (Guo 2005 [ed.]). In the following, I attempt to respond to some of Liuâs criticisms of Confucian ethics. (shrink)
Indian philosophy of Yoni-Linga may be examined as a parallel to the Chinese philosophy of “Yin-Yang.” This essay will compare the similarities and distinctions between the two kinds of dichotomies through a theoretical formulation: certain conceptual, analytical and cross-cultural perspectives. The study will be focused on semiologieal, aesthetical, ontological and theological comparisons between these two of the most famous pairs of conceptual antonyms which have been developed by later Sino-Hindu philosophies and theologies as human worldviews widened and deepened with Eastern (...) civilization. (shrink)
Based on its productionguideline, organic agriculture has set foritself the goals of minimizing all forms ofpollution and maintaining sustainability of thefarming system. By striving for these goals,organic farming meets the demands of anincreasing number of consumers who are criticalof conventional production methods. This papergives an overview of the present state of theart in the different issues. Possibilities ofand limitations in performing the self-aimedgoals under the basic standards of organicagriculture are discussed. Concerningenvironmental protection, in general, the riskof adverse environmental effects is (...) lower withorganic than with conventional farming methods,though not necessarily so; with reference tosoil fertility and nutrient management, organicfarming is suited to improve soil fertility andnutrient management markedly on the farm level;regarding biodiversity, comparison studies showthat organic farming has more positive effectson biodiversity conservation; in relation toproduct quality, under the basic standards oforganic farming, there is no sufficientevidence for a system-related effect on productquality due to the production method. (shrink)
Abstract The commercialization of academic science has come to be understood as economically desirable for institutions, individual researchers, and the public. Not surprisingly, commercial activity, particularly that which results from patenting, appears to be producing changes in the standards used to evaluate scientists’ performance and contributions. In this context, concerns about a gender gap in patenting activity have arisen and some have argued for the need to encourage women to seek more patents. They believe that because academic advancement is mainly (...) dependent on productivity (Stuart and Ding in American Journal of Sociology 112:97–144, 2006 ; Azoulay et al. in Journal of Economic Behavior & Organization 63:599–623, 2007 ), differences in research output have the power to negatively impact women’s careers. Moreover, in the case of patenting activity, they claim that the gender gap also has the potential to negatively affect society. This is so because scientific and technological advancement and innovation play a crucial role in contemporary societies. Thus, women’s more limited involvement in the commercialization of science and technology can also be detrimental to innovation itself. Nevertheless, calls to encourage women to patent on grounds that such activity is likely to play a significant role in the betterment of both women’s careers and society seem to be based on two problematic assumptions: (1) that the methods to determine women’s productivity in patenting activities are an appropriate way to measure their research efforts and the impact of their work, and (2) that patenting, particularly in academia, benefits society. The purpose of this paper is to call into question these two assumptions. Content Type Journal Article Category Original Pages 1-14 DOI 10.1007/s11948-011-9344-5 Authors Inmaculada de Melo-Martín, Department of Public Health, Division of Medical Ethics, Weill Cornell Medical College, 402 E. 67th Street, LA-211, New York, NY 10065, USA Journal Science and Engineering Ethics Online ISSN 1471-5546 Print ISSN 1353-3452. (shrink)
A problem arises in Schopenhauer’s claim that each individual person’s will, or intelligible character, is timeless. The principium individuationis depends upon spatio-temporal determinations governing the world as representation. As individual, one’s individual character would seem to depend upon spatio-temporalconditions. Yet, Schopenhauer adopts the Kantian distinction between empirical character and intelligible character, with the individual’s intelligible characterremaining the timeless Ding-an-sich, or will. In response to this problem, I proceed in four stages. First, I examine why Schopenhauer appropriated the Kantiandistinction between (...) intelligible and empirical character. Secondly, I argue in favor of the solution which indicates that, for Schopenhauer, each individual’s intelligible character is related to the Platonic Idea unique to that individual. In the third stage, I determine how the teleological claims in Schopenhauer’s doctrineof Ideas bear on the problem. In the fourth stage, I suggest how Schopenhauer’s account presents a phenomenology of the unity of consciousness. (shrink)
The commercialization of academic science has come to be understood as economically desirable for institutions, individual researchers, and the public. Not surprisingly, commercial activity, particularly that which results from patenting, appears to be producing changes in the standards used to evaluate scientists’ performance and contributions. In this context, concerns about a gender gap in patenting activity have arisen and some have argued for the need to encourage women to seek more patents. They believe that because academic advancement is mainly dependent (...) on productivity (Stuart and Ding in American Journal of Sociology 112:97–144, 2006 ; Azoulay et al. in Journal of Economic Behavior & Organization 63:599–623, 2007 ), differences in research output have the power to negatively impact women’s careers. Moreover, in the case of patenting activity, they claim that the gender gap also has the potential to negatively affect society. This is so because scientific and technological advancement and innovation play a crucial role in contemporary societies. Thus, women’s more limited involvement in the commercialization of science and technology can also be detrimental to innovation itself. Nevertheless, calls to encourage women to patent on grounds that such activity is likely to play a significant role in the betterment of both women’s careers and society seem to be based on two problematic assumptions: (1) that the methods to determine women’s productivity in patenting activities are an appropriate way to measure their research efforts and the impact of their work, and (2) that patenting, particularly in academia, benefits society. The purpose of this paper is to call into question these two assumptions. (shrink)
