A major controversy in the study of the "Analects" has been over the relation between two central concepts, ren (humanity, human excellence) and li (rites, rituals of (...) propriety). Confucius seems to have said inconsistent things about this relation. Some passages appear to suggest that ren is more fundamental than li, while others seem to imply the contrary. It is therefore not surprising that there have been different interpretations and characterizations of this relation. Using the analogy of language grammar and mastery of a language, it is proposed here that we should understand li as a cultural grammar and ren as the mastery of a culture. In this account, society cultivates its members through li toward the goal of ren, and persons of ren manifest their human excellence through their practice of li. (shrink)
Wang, Kai 王楷, Naturalistic Human Nature and Cultivation of the Self: The Spirit of Xunzi’s Virtue Philosophy 天然與修為—荀子道德哲學的精神. Beijing 北京: Peking University Press, 2011, 206 pages (...) class='Hi'> Content Type Journal Article Pages 115-118 DOI 10.1007/s11712-011-9252-z Authors Elizabeth Woo Li, Department of Philosophy, Peking University, Beijing, China Journal Dao Online ISSN 1569-7274 Print ISSN 1540-3009 Journal Volume Volume 11 Journal Issue Volume 11, Number 1. (shrink)
<span class='Hi'>span> The Confucian concept of <span class='Hi'>span>“cheng”<span class='Hi'>span> (integrity)<span class='Hi'>span> emphasizes logical priority of value realization over <span class (...) class='Hi'>='Hi'>span>“zhen shi”<span class='Hi'>span> (reality or truth)<span class='Hi'>span>. Through value realization and the completion of being,<span class='Hi'>span> zhenshi can be achieved.<span class='Hi'>span> Cheng demonstrates the original unity of value and reality.<span class='Hi'>span> Taking the concept of cheng as the core,<span class='Hi'>span> Zhou Lianxi’s philosophy interpreted yi Dao <span class='Hi'>span>(the Dao of change)<span class='Hi'>span>, and integrated Yi Jing <span class='Hi'>span>(The Book of Changes)<span class='Hi'>span> and Zhong Yong <span class='Hi'>span>(The Doctrine of the Mean)<span class='Hi'>span>. On the one hand,<span class='Hi'>span> it ontologicalized the Confucian concept of xin xing <span class='Hi'>span>(mind nature)<span class='Hi'>span>, and proved and established the significance of Dao ti <span class='Hi'>span>(the ontological Dao)<span class='Hi'>span> as the principle and origin of the utmost goodness.<span class='Hi'>span> On the other hand,<span class='Hi'>span> it also extended the significance of value realization to the process of qi hua <span class='Hi'>span>(transformation of qi)<span class='Hi'>span> and transformation of myriad things.<span class='Hi'>span> He proved li yi <span class='Hi'>span>(the One Principle)<span class='Hi'>span> of Dao ti from its many manifestations and established his own metaphysical system.<span class='Hi'>span> Zhou Lianxi’s philosophy sets up a new theoretical direction for the Song-Ming Confucians to reconstruct Confucian Metaphysics. (shrink)
Model RB is a model of random constraint satisfaction problems, which exhibits exact satisfiability phase transition and many hard instances, both experimentally and theoretically. Benchmarks based on (...) Model RB have been successfully used by various international algorithm competitions and many research papers. In a previous work, Xu and Li defined two notions called i-constraint assignment tuple and flawed i-constraint assignment tuple to show an exponential resolution complexity of Model RB. These two notions are similar to some kind of consistency in constraint satisfaction problems, but seem different from all kinds of consistency so far known in literatures. In this paper, we explicitly define this kind of consistency, called variable-centered consistency, and show an upper bound on a parameter in Model RB, such that up to this bound the typical instances of Model RB are variable-centered consistent. (shrink)
This essay explores a tragic event that happened in China, which garnered much attention, the Li case: a young woman who was nine months pregnant and her (...) baby died as a result of the failure to receive a medically necessary c-section due to the hospital having failed to secure her family's consent for the c-section. Differing from some critiques, this essay argues that the Li case should not be used to blame the Confucian family-determination model that has been applied in Chinese society for thousands of years. Based on summarizing the reasons supporting the model, this essay indicates that it is an integral part of the model that, in emergency or special cases, the physician must take medical action to save the patient, without the need to secure the consent of a family member. In order to prevent tragic cases like the Li case from happening, we recommend that relevant Chinese laws be further developed and specified and that, most importantly, Chinese physicians must cultivate the Confucian virtue of benevolence in their practice of taking care of patients in a virtuous way, along with patients’ families. (shrink)
We say that a computably enumerable (c. e.) degree a is plus-cupping, if for every c.e. degree x with $0 < x \leq a$ , there is (...) a c. e. degree $y \not= 0'$ such that $x \vee y = 0/\'$ . We say that a is n-plus-cupping. if for every c. e. degree x, if $0 < x \leq a$ , then there is a $low_n$ c. e. degree 1 such that $x \vee l = 0'$ . Let PC and $PC_n$ be the set of all plus-cupping, and n-plus-cupping c. e. degrees respectively. Then $PC_{1} \subseteq PC_{2} \subseteq PC_3 = PC$ . In this paper we show that $PC_{1} \subset PC_2$ , so giving a nontrivial hierarchy for the plus cupping degrees. The theorem also extends the result of Li, Wu and Zhang [14] showing that $LC_{1} \subset LC_2$ , as well as extending the Harrington plus-cupping theorem [8]. (shrink)
Abstract Objective To investigate the attitudes of Chinese parents regarding the storage of dried blood spots collected for newborn screening (NBS) and their use in research. Methods (...) We conducted a hospital-based survey of parents and examined parental attitudes regarding (a) allowing NBS sample storage, (b) permitting use of children’s NBS samples for research with parental permission, and (c) permitting use of children’s NBS samples for research without parental permission. Results The response rate was 52 percent. Of parents surveyed, 68 percent would permit their infant’s NBS sample to be stored for at least some length of time. If permission is obtained, 69 percent of parents “strongly agreed” or “agreed” to permit use of the NBS sample for research. If permission is not obtained, only 14 percent of parents “strongly agreed” or “agreed.” There was no significant association between permitting use of NBS samples for research and parental gender, education, household income, number of children, or site of residence. Conclusions This is the first survey of Chinese parents regarding the use of NBS samples for different types of research, with results indicating that most parents would permit their infant’s sample to be stored and would support the use of NBS dried blood spots for research purposes. Content Type Journal Article Category Original Research Pages 1-5 DOI 10.1007/s11673-012-9368-9 Authors Li-Ming Gong, Key Laboratory of Cell Engineering, Hospital of Zunyi Medical College, Zunyi, 563003 China Wen-Jun Tu, Center for Clinical Laboratory Development, Chinese Academy of Medical Science and Peking Union Medical College, D101, 29 Zhongguancun Life Sciences Park, Beijing, 102206 People’s Republic of China Jian He, Center for Clinical Laboratory Development, Chinese Academy of Medical Science and Peking Union Medical College, D101, 29 Zhongguancun Life Sciences Park, Beijing, 102206 People’s Republic of China Xiao-Dong Shi, China Rehabilitation Research Center, Beijing, 100068 China Xin-Yu Wang, Department of Pediatrics, Beijing Haidian Maternal and Child Health Hospital, Beijing, 100080 China Ying Li, Department of Pediatrics, Beijing Haidian Maternal and Child Health Hospital, Beijing, 100080 China Journal Journal of Bioethical Inquiry Online ISSN 1872-4353 Print ISSN 1176-7529. (shrink)
I offer some reasons for the theory that, compared with human beings, non-human animals have some but lesser intrinsic value. On the basis of this theory, (...) class='Hi'>I first argue that we do not know how to compare an animal's claim to be free from a more serious type of harm (e.g., death), and a human's claim to be free from some lesser type of harm (e.g., non-fatal morbidity). For we need to take account of these parties' intrinsic value, and their competing types of claim. Yet, there exists no known way for making such comparison, when a human's intrinsic value is higher than that of an animal, whereas the type of claim an animal has is morally weightier than the type of claim a human has. Second, I explain why utilitarianism is unhelpful in making such comparison. Third, in the case where some animals can be sacrificed for saving a larger number of humans, it is crucial to ask whether animals have the right to life, and I argue that this question is more perplexing than we might think. My conclusion is that the various difficulties mentioned above have a deeper source than we have so far acknowledged, and that this reflects that the moral reality is less tidy and more complex than many theories portray. (shrink)
This article offers a study of the early formation and development of the ideal of harmony in ancient Chinese philosophy and ancient Greek philosophy. It shows that, (...) unlike the Pythagorean notion of harmony, which is primarily based on a linear progressive model with a pre-set order, the ancient Chinese concept of harmony is best understood as a comprehensive process of harmonization. It encompasses spatial as well as temporal dimensions, metaphysical as well as moral and aesthetical dimensions. It is a fundamentally open notion in the sense that it does not aim to conform to any pre-set order. This broader, richer, and more liberal understanding of harmony has had a profound influence on Chinese culture as whole in its long history. (shrink)
Prior research suggests that ownership structure is associated to corporate social responsibility (CSR) in developed countries. This article examines whether and how ownership structure affects CSR in (...) emerging markets using Chinese firms’ social responsibility ranking. Our empirical evidences show that for non-state-owned firms, corporate ownership dispersion is positively associated to CSR. However, for state-owned firms, whose controlling shareholder is the state, this relation is reversed. We attribute the reversed relationship to political interferences and further <span class='Hi'>testspan> this hypothesis by demonstrating that regional economic development is negatively related to CSR for state-owned firms due to decreased political interference in more developed areas. This study is the first to directly examine the relationship between the dispersion of corporate ownership and CSR in emerging markets, and our results depict that it is important to consider ownership type in assessing CSR in emerging market where state ownership is still prevalent such as China. The results also reveal that firm size, profitability, employee power, leverage, and growth opportunity affect CSR in China. (shrink)
In recent years, scholars of Confucian ethics have debated on important issues such as whether Confucian ethics embraces, or should embrace, universal values and impartiality. Some have (...) argued that Confucian ethics integrates both care and justice, and that Confucian ethics is both particularistic and universalistic. In this essay, I will defend a view of the relation between care and justice and the relation between care ethics and justice ethics on the basis of the notion of 'configuration of values,' and show why care ethics and justice ethics cannot be integrated. I will support this view by a reading of some pertinent passages in the <span class="roman">Menciusspan>. (shrink)
: This is a study of the Confucian ideal of harmony and harmonization (he 和). First, through an investigation of the early development of he in ancient China (...) class='Hi'>, the meaning of this concept is explored. Second, a philosophical analysis of he and a discussion of the relation between harmony, sameness, and strife are offered. Also offered are reasons why this notion is so important to Confucian philosophy. Finally, on the basis of value pluralism, a case is made for the Confucian approach of he to the politics of today's world culture. (shrink)
This essay introduces the philosophy of harmony in Classical Confucianism. In the first part of the essay the author summarizes the concept of harmony as it was (...) developed in various Confucian classics. In the second part, the author offers an account of the Confucian program of harmony, ranging from internal harmony in the person, to harmony in the family, the state, the international world, and finally to harmony in the entire universe. (shrink)
In this study, I will examine the famous 'divine command theory' of Mozi. Through the discussion of several important chapters of Mozi, including Fayi (law), Tianzhi (the (...) will of heaven), Minggui (knowing the spirits) and Jianai (universal love), I attempt to clarify the arguments of Mozi offered in support of his distinctive ideas of serving heaven, knowing the spirits and loving all. The analysis shows that there are serious problems with his assumptions, hence they fail to support his conclusions as to the heaven-human relationship, and the man-man relationship. That is to say, at least in the texts covered, Mozi did not justify the moral or social relationship in society by appealing to the religious relationship. (shrink)
Truth-telling to competent patients is widely affirmed as a cardinal moral and biomedical obligation in contemporary Western medical practice. In contrast, Chinese medical ethics remains committed (...) class='Hi'>to hiding the truth as well as to lying when necessary to achieve the family's view of the best interests of the patient. This essay intends to provide an account of the framing commitments that would both justify physician deception and have it function in a way authentically grounded in the familist moral concerns of Confucianism. It reflects on the moral conditions and possibilities for sustaining a Confucian understanding of truth-telling and consent in mainland China. (shrink)
Rawlsian framework is based on a cooperation model, which takes a democratic society as a cooperation system. Such a conception of democracy not only obscures the distinction (...) between democracy and despotism, but also makes it hard to argue for the superiority of democracy over despotism. This article develops a different model, the competition model, to explain the historical development towards democracy and to justify democracy as a social order superior to despotism. The article argues that once we adopt the competition model to understand democracy, its distinctive characters as well as its merits will fully bear out. (shrink)
The research presented in this paper focuses on business ethical values inChina, a country in which the process of institutional transformation has left cultural values in a (...) state of flux. A survey was conducted in China and the U.S. by using five business scenarios. Survey results show similarities between the Chinese and American decision choices for three out of five scenarios. However, the results reveal significant differences in rationales, even forsimilar decisions. The implications of similarities and differences between the U.S. and Chinese samples are discussed. (shrink)
Religious beliefs, including those about an afterlife and omniscient spiritual beings, vary across cultures. We theorize that such variations may be predictably linked to ecological variations, just (...) as differences in mating strategies covary with resource distribution. Perhaps beliefs in a soul or afterlife are more common when resources are unpredictable, and life is brutal and short. (shrink)
Traditional Confucianism might be likened to a great tree, with various branches and trends of thought emerging from common roots. Continuing with this metaphor, Confucianism as a (...) form of knowledge might be regarded as a main branch, and the resulting form of Confucianism constitutes the main body of Chinese learning. Due to modern society’s transformation, Confucianism as a form of knowledge has begun to disappear and the form of Confucianism which has its own discourse system and problem consciousness has become a disconnected tradition and an object of study of all the branches of learning in modern times. It is important for the present-day development of Confucianism that we break the rigescent modern academic system, propagate Confucianism as a form of knowledge, and rebuild the Confucian form of knowledge. (shrink)
Engineering ethics education is a complex field characterized by dynamic topics and diverse students, which results in significant challenges for engineering ethics educators. The purpose of this (...) paper is to introduce a systematic approach to determine what to teach and how to teach in an ethics curriculum. This is a topic that has not been adequately addressed in the engineering ethics literature. This systematic approach provides a method to: (1) develop a context-specific engineering ethics curriculum using the Delphi technique, a process-driven research method; and (2) identify appropriate delivery strategies and instructional strategies using an instructional design model. This approach considers the context-specific needs of different engineering disciplines in ethics education and leverages the collaboration of engineering professors, practicing engineers, engineering graduate students, ethics scholars, and instructional design experts. The proposed approach is most suitable for a department, a discipline/field or a professional society. The approach helps to enhance learning outcomes and to facilitate ethics education curriculum development as part of the regular engineering curriculum. (shrink)
This article compares Confucian ethics of Jen and feminist ethics of care. It attempts to show that they share philosophically significant common grounds. Its findings affirm the (...) view that care-orientation in ethics is not a characteristic peculiar to one sex. It also shows that care-orientation is not peculiar to subordinated social groups. Arguing that the oppression of women is not an essential element of Confucian ethics, the author indicates the Confucianism and feminism are compatible. (shrink)
How is the meaning of the Dao to be understood? To answer this question, we should not make indiscreet remarks outside of the framework of Laozi’s (...) class='Hi'>thought; rather, we should enter the system, helping Laozi to establish a philosophical system on the Dao. Such an establishment is equivalent to that of a logical system of Laozi’s philosophy. We consider the presentation of Laozi’s thought as unverified propositions, and the purpose of this essay is to expound on these propositions and make them philosophy in a strict sense: The Dao that can be talked about is not Dao anymore, and while the Dao seems to have its name, it actually does not. Names are also particular things. The Dao is neither a name nor a thing; instead, the Dao implies nonexistence. Nonexistence means the possibility of the being of all things, and all these things are the manifestation of the Dao, thus nonexistence is also existence. Things are discriminated from the Dao, and because all these things are discriminated from each other, there is de 德 (virtues). Where the discrimination is removed, there is the Dao, and adherence to the discrimination means deviation from the Dao. The diversity of things stirs up desires, and the control and utilization of things are a departure from the Dao. Only desires without self are compatible with nature. Desire discriminates with artificial measurements, and thus leads to knowledge. To acquire knowledge is to learn, and learning develops the capability to differentiate between the self and the other, so only a decline in learning can be conducive to human life. One can achieve something, transform external things and withstand nature only after he learns and acquires knowledge. On the other hand, wuwei 无为 (doing nothing) leads to wuwo 无我 (self-denial), avoiding the invention or differentiation of things. So, life is just the movement of the Dao, in which all things are allowed to take their own courses and nothing is left unaccomplished. (shrink)
Previous studies have shown that individuals in collectivist cultures may be more corrupt than those in individualist cultures when they are interacting with outgroup members. The countries (...) that are least corrupt, according to the Transparency International Corruption Perceptions Index, tend to have horizontal individualist cultures, with Singapore being a prominent counterexample. Can findings at the cultural level of analysis be replicated at the individual level of analysis? To answer this question the authors examined the relationship between deception and cultural orientation in a Singaporean sample. The results indicate that, despite the fact that Singapore is very low in corruption on the Transparency International Corruption Perceptions Index, vertical collectivism was still able to account for the variance in deception. Theoretical and practical implications are discussed. (shrink)
"The ineffable" in Wittgenstein's Tractatus Logico-Philosophicus is an essential term that has various interpretations. It could be divided into two types, namely, positive and negative, or (...) class='Hi'> real and fake. The negative or fake type can be clarified by logical analysis, while the positive or real type can be understood only through philosophical critique. Both the positive and negative types consist of infinity or absoluteness, but the infinity is subject to distinctions in meaning and logic. "" «» , , , . , . , . (shrink)
Difference is a category of relationship lying between identity and non-identity, and equality and inequality. This concept is both the Confucian reflection of the real relationship (...) class='Hi'>between things in the world and the value ideal of Confucianism. The Confucian idea of difference, embodied in the view of human relationships, of world, and of nature, seeks to build a rational order based on difference, so as to reach a harmonious, united and ideal state. Confucians in the past dynasties continually interpreted difference and raised it to the level of ontology, enriching the system of Confucianism. (shrink)
: At two fronts I defend my 1994 article. I argue that differences between Confucian jen ethics and feminist care ethics do not preclude their shared commonalities in (...) class='Hi'> comparison with Kantian, utilitarian, and contractarian ethics, and that Confucians do care. I also argue that Confucianism is capable of changing its rules to reflect its renewed understanding of jen, that care ethics is feminist, and that similarities between Confucian and care ethics have significant implications. (shrink)
When speaking of pre-Qin Dynasty theories on human nature, past scholars divided Confucius, Mencius and Xunzi into three categories, and they tended to divide the theories (...) class='Hi'>into moral categories of good and evil. The discovery of bamboo and silk sheets from this period, however, has offered some valuable literature, providing a historical opportunity for the thorough research of pre-Qin Dynasty theories on human nature. Based on the information on the recently excavated bamboo and silk sheets, especially the essay titled “Xing Zi Ming Chu” on bamboo sheets unearthed in Guodian, this essay examines pre-Qin Dynasty theories on human nature from a new perspective. In doing so, it looks forward to a breakthrough in academic patterns of thought which typically defined pre-Qin Dynasty theories on human nature as good or evil, and thus a closer look at the original appearance of pre-Qin Dynasty theories on human nature as a whole. (shrink)
“The ineffable” in Wittgenstein’s Tractatus Logico-Philosophicus is an essential term that has various interpretations. It could be divided into two types, namely, positive and negative, or (...) class='Hi'> real and fake. The negative or fake type can be clarified by logical analysis, while the positive or real type can be understood only through philosophical critique. Both the positive and negative types consist of infinity or absoluteness, but the infinity is subject to distinctions in meaning and logic. (shrink)
Does morality require the filial obligation of grown children toward their aged parents? First, problems with some accounts of filial morality that have been put forth in (...) recent years in the West are examined (Jane English, Jeffrey Blustein, and others), and then it is shown how Confucianism provides a sensible alternative perspective. (shrink)
The systematic measurement of consumers’ sentiments toward business ethical practices is expanded to two emerging economies in Asia (China and India). The Chinese were very optimistic about (...) the future ethical behavior of businesses, while the Indians recorded the lowest BEI scores yet. Chinese consumers were very concerned with product issues, while Indians were concerned equally about low quality products and excessive prices. (shrink)
Developmental states are criticized for rapid “industrialization without enlightenment.” In the last 30 years, China’s breathtaking growth has been achieved at a high environmental and food (...) class='Hi'>safety cost. This article, utilizing a recent survey of China’s livestock industry, illustrates the initiating role of China’s developmental state in the exponential expansion of the country’s livestock production. The enthusiastic response of the livestock industry to the many state policy incentives has made China the world’s biggest animal farming nation. Shortage of meat and dairy supply is history. Yet, the Chinese government is facing new challenges of no less a threat to political stability. Production intensification has created a welfare crisis impacting the world’s biggest number of farm animals. The resulting food safety incidents are affecting consumer confidence and health. Untreated waste contributes to the nation’s environmental degradation. Developmental states may have a proud record of growth in the initial stage of industrialization. Their prospects for sustained development have long been questioned. China has come to an important juncture to march towards a sustained development. (shrink)
This article studies the effects of social institutions on organizational corruption at the societal level by focusing on the possible interactions between the institutional pillars that have (...) been identified in past research. Based on these three institutional aspects or pillars, this article tests the interactive effects of social institutions among societies throughout the world. The results suggest that the three institutional pillars have significant interactive effects on organizational corruption at the societal level. A discussion of the implications of the research findings for researchers and practitioners is given. (shrink)
Confucianism defined benevolence with “feelings” and “<span class='Hi'>lovespan>.” “Feelings” in Confucianism can be mainly divided into three categories: feelings in general (seven kinds of feelings), (...) <span class='Hi'>lovespan> for one’s relatives, and compassion (Four Commencements). The seven kinds of feeling in which people respond to things can be summarized as “likes and dislikes.” The mind responds to things through feelings; based on the mind of benevolence and righteousness or feelings of compassion, the expression of feelings can conform to the principle of the mean and reach the integration of self and others, and of self and external things. The “relations between the seven kinds of feelings and the Four Commencements,” however, was not developed into a theoretical idea in Confucianism. After Confucius, the relationship between the universality of natural sympathies and the gradation of <span class='Hi'>lovespan> for relatives gradually became an important subject in Confucian ideas of benevolence and <span class='Hi'>lovespan>. By “refuting Yang Zhu and Mozi,” Mencius systematically expounded on this issue. <span class='Hi'>Lovespan> had two ends: self-<span class='Hi'>lovespan> and natural sympathies, between which existed the <span class='Hi'>lovespan> for relatives. These two ends were not the two extremes of Yang’s self-interest and Mozi’s universal <span class='Hi'>lovespan>. <span class='Hi'>Lovespan> for relatives not only implied a gradation, but also contained universality and transcendence that came from self-<span class='Hi'>lovespan>. <span class='Hi'>Lovespan> for relatives, natural sympathies and self-<span class='Hi'>lovespan> had a kind of tension and connectivity between two dynamic ends. The Confucian idea of benevolence and <span class='Hi'>lovespan> hence demonstrated differences and interconnectivity. An accurate understanding of such “feelings” and “<span class='Hi'>lovespan>” is important for us to grasp Confucian thoughts on benevolence and its realization. (shrink)
One of the major divergences between dynamical systems theory and symbolism lies in their views on the role of representation in cognition. From the perspective of development, (...) the cognitive development could be divided into three levels: sensorimotor, imagery representation and linguistic representation. It is claimed that representation is not a sufficient condition though it is necessary for cognition. However, it does not mean that the authors agree with the notion of strong coupling in dynamicism that completely rejects representation. (shrink)
This article begins with a review of the literature on the ethics of tax evasion and identifies the three main views that have emerged over the centuries, (...) namely always ethical, sometimes ethical, and never or almost never ethical. It then reports on the results of a survey of HK and U.S. university business students who were asked to express their opinions on the 15 statements covering the three main views. The data are then analyzed to determine which of the three viewpoints is dominant among the sample population. Although it was found that HK scores were significantly different from the U.S. scores, both HK and U.S. respondents were opposed to the view that tax evasion is always or almost always ethical. The strongest arguments justifying tax evasion were in cases where the government was corrupt, the tax system was unfair and unaffordable. The weakest arguments for justifying tax evasion were in cases where there was a selfish motive. The underlying cultural differences are further explored in hope of accounting for differing perceptions of ethics of tax evasion. Policy implications for increasing people’s awareness of ethics on tax evasion are also highlighted. (shrink)
<span class='Hi'>span> The phenomenological goal of grounding the content of conceptual thought in the background understanding of everyday,<span class='Hi'>span> skillful coping was approached using (...) class='Hi'> evolutionary autonomous agent <span class='Hi'>span>(EAA)<span class='Hi'>span> methodology.<span class='Hi'>span> The behavior of an EAA evolved to perform a specified motor task was identified with skillful coping.<span class='Hi'>span> Changes in the dynamics of the EAA controller occurred when the EAA encountered an unexpected obstacle with loss of longer time scale components in its hierarchical temporal organization.<span class='Hi'>span> These temporal changes are consistent with the phenomenological changes which we experience with breakdown during equipment use with our adoption of a more immediate,<span class='Hi'>span> determinate stance.<span class='Hi'>span> Since this latter experience is the basis of conceptual thought,<span class='Hi'>span> the EAA paradigm goes some way in providing a naturalized explanation for the grounding of the content of conceptual thought in everyday,<span class='Hi'>span> skillful coping in a manner that is physiologically plausible and phenomenologically accurate. (shrink)
At two fronts I defend my 1994 article. I argue that differences between Confucian jen ethics and feminist care ethics do not preclude their shared commonalities in (...) comparison with Kantian, utilitarian, and contractarian ethics, and that Confucians do care. I also argue that Confucianism is capable of changing its rules to reflect its renewed understanding of jen, that care ethics is feminist, and that similarities between Confucian and care ethics have significant implications. (shrink)
We examine enforcement action in China’s emerging markets by focusing on <span class='Hi'>span>(1)<span class='Hi'>span> the agents that impose this action and <span (...) class='Hi'>class='Hi'>span>(2)<span class='Hi'>span> the role played by supervisory boards.<span class='Hi'>span> Using newly available databases,<span class='Hi'>span> we find that supervisory boards play an active role when Chinese listed companies face enforcement action.<span class='Hi'>span> Listed firms with larger supervisory boards are more likely to have more severe sanctions imposed upon them by the China Security Regulatory Commission,<span class='Hi'>span> and listed companies that face more severe enforcement actions have more supervisory board meetings.<span class='Hi'>span> Our findings are of interest,<span class='Hi'>span> as supervisory boards in China are generally perceived to be dysfunctional.<span class='Hi'>span> This study contributes to the existing literature in three ways.<span class='Hi'>span> First,<span class='Hi'>span> we shed light on the effects of supervisory boards whose role in a fraud setting has not yet been examined.<span class='Hi'>span> Second,<span class='Hi'>span> the study has important policy implications for governance reform.<span class='Hi'>span> Finally,<span class='Hi'>span> our analyses provide the most up-to-date picture of fraud and governance issues in China’s ever-growing markets. (shrink)
A theoretical strategy is proposed to integrate competing models of state breakdown by conceptualizing key concepts in these models at a more abstract level. The demographic model, (...) which asserts that rapid population growth can bring about state breakdown when economic and political institutions are too rigid, is extracted from Goldstone's work. The geopolitical model, which argues that deteriorating geopolitical condition can bring about state breakdown if the state is too weak and the economy too unproductive, is extracted from Skocpol's and Collins's works. The competing models are conceptualized as alternative and interacting routes to state breakdown where changing population pressure and geopolitical condition may generate integrative or disintegrative tendency depending on state power and productivity. A model describing four dimensions of state power-economic, military, political, and administrative-is constructed to incorporate various conceptualizations of the state in the state breakdown literature. Also integrated in the model is a third alternative route suggesting that rapid market development can generate disintegrative tendency if state power is too low. The synthesized model allows us to see that disintegrative/integrative tendency produced by one route may intensify or alleviate that generated by another route. (shrink)
