Death in the life of the samurai -- An introduction to Yamamoto Tunetomo's Hagakure -- The Hagakure -- A leisurely chat in the evening shadows -- A samurai must devote his heart firmly to bushidō -- Hardship is a beneficial experience -- There is nothing as deep as giri -- Close your eyes and think of your lord -- Death is a punishment not meted out lightly -- Even if it contains poison, what's the big deal? -- Naritomi Hyōgo's (...) words about achieving victory -- The quarrel (kenka) of Araki Kuzaemon -- You are weaker than you look -- "Victory or defeat is a trivial matter" -- Military strategies. (shrink)
Death in the life of the samurai -- An introduction to Yamamoto Tunetomo's Hagakure -- The Hagakure -- A leisurely chat in the evening shadows -- A samurai must devote his heart firmly to bushidō -- Hardship is a beneficial experience -- There is nothing as deep as giri -- Close your eyes and think of your lord -- Death is a punishment not meted out lightly -- Even if it contains poison, what's the big deal? -- Naritomi Hyōgo's (...) words about achieving victory -- The quarrel (kenka) of Araki Kuzaemon -- You are weaker than you look -- "Victory or defeat is a trivial matter" -- Military strategies. (shrink)
The purpose of this paper is to highlight the ontological character of amicitia in Aquinas. The originality of Aquinas’s theory is found in the ontological foundation expressed by Neoplatonic concepts (unio, unitas, communicatio). By integrating such Neoplatonic concepts with his analysis on the transcendentals (aliquid, unum), I made a new ontological foundation to the theory of amicitia.In order that a man is a one (unum), he must establish himself as something different (aliud quid) in the midst of the relationship with (...) others and then has to return to himself. So long as he stays self-contained without moving outward, he cannot constitute himself as an independent being which is different from other beings (aliquid). The ontological oneness (unitas) as an independent rational substance makes it possible for a man to form the mutual relationship of unity (unio) without losing himself in the midst of the deep relationship with someone else. (shrink)
In order to cope with the changing health needs in the community, an holistic approach on AIDS prevention and control with particular reference to essential quality was introduced at an educational seminar at Hebei Medical University in China, 1996. We have identified three major points in the present study through learning and research process: 1. The importance of âcultural normâ for the unification of science and technology is identified for the community approach; 2. âcommunity careâ emphasising human quality provides unity (...) in diversity for educational program; and 3. âcommunity controlâ emphasising quality assurance demonstrates the effectiveness for program analysis from the viewpoint of human centred systems. (shrink)
The purpose of this paper is to highlight the ontological character of Friendship in Aquinas. The originality of Aquinas's theory is found in the ontological foundation expressed by Neoplatonic concepts (unio, unitas, communicatio). By integrating such Neoplatonic concepts with his analysis on the transcendentals(aliquid, unum), I will make a new ontological foundation to the theory of amicitia. In order that a man is a one (unum), he must establish himself as something different (aliud quid) in the midst of the relationship (...) with others and then has to return to himself. So long as he stays self-contained without moving outward, he cannot constitute himself as an independent being which is different from other beings (aliquid). The ontological oneness (unitas) as an independent rational substance makes it possible for a man to form the mutual relationship of unity (unio) without losing himself in the midst of the deep relationship with someone else. (shrink)
The question of what firms do internally in the fight against bribery is probably as important to the successful outcome of that fight as formal anti-bribery law and enforcement. This paper looks at corporate approaches to anti-bribery commitment and compliance management using an inventory of 246 codes of conduct. It suggests that, while bribery is often mentioned in the codes of conduct, there is considerable diversity in the language and concepts adopted in anti-bribery commitments. This diversity is a feature of (...) the language used in describing parties to bribery and in defining which activities are prohibited (e.g. promising bribes versus actually giving them, gifts and entertainment, and solicitation. This diversity of language and concepts suggests that it might be useful to extend and deepen efforts in business associations and international organisations to build consensus on the meaning of bribery and corruption. In contrast, the bribery codes show evidence of an emerging consensus on managerial approaches to combating bribery. This involves the deployment of a distinctive mix of management tools, including financial record keeping, statements by executive officers, internal monitoring, whistle-blowing facilities, creation of compliance offices and threats of disciplinary action. (shrink)
