This chapter shows how public philosophy presents multifaceted opportunities for us not only to contemplate the ethics and politics of our food supply and food choices but also to act upon these reflections. It also discusses the role of philosophers in food activism and considers the more egalitarian possibilities of food in a post‐COVID‐19 world. Philosophy can be used to assess the ethics and power inequalities within the food industry. The aim is to expand “foodie culture” into an ethical foodie (...) culture while highlighting vegetarian restaurants and creating accessible vegetarian recipes. Food systems include animals, humans, and the ecosystem, which are embedded within neocolonialist practices of “former” colonial powers exercising economic and cultural dominion over formerly colonized nations. Food choice can be a form of activism for anyone but especially for women of color who bear the disproportionate brunt of the harms associated with the factory farming industry and climate change. (shrink)

The hotel industry has been showing their responsibility towards sustainability by employing green practices in their daily operations. The area of sustainability in hospitality relates to incorporating sustainability in operations and focusing on practices like saving energy, using renewable energy, and recycling waste. The hotels are showing their commitment to sustainability indicators like social, economic, and environmental concerns and communicating about the same to their customers. With the help of sustainability measures, hotel practitioners can think beyond providing the attractive physical (...) features and create an elegant atmosphere. Sustainability can be used as an asset to improve the brand loyalty of the customers. The attitude and perception of consumers can be further enhanced with the help of indicators of sustainability. The focus of this paper is to provide an insight into the process of implementing sustainability practices in general and specifically about environmental initiatives in hospitality. In a developing nation like India, one of the driving forces for the hotel companies to start sustainability initiatives was compliance; however, now, the companies are using these sustainable practices in branding and developing a competitive advantage. (shrink)

This paper proposes a way of navigating the tension between the local and global in Fratelli tutti. The author argues that the encyclical exemplifies and develops an analogical approach for authentic encounter. The analogical approach to God and its use of language emphasize a tensive space between the known and unknown, which the author transposes to human encounter. The encyclical grounds and develops this transposed analogical approach through emphasis on cultural diversity, with a bifocal affirmation of difference and desire for (...) relationship. Francis’s attention to Indigenous peoples grounds attention to the local as disposing toward a global outlook in care for the natural world. Finally, the author applies this approach to reflection on reconciliation between Indigenous peoples and the Church in Canada. Reflection on language is thereby put to the work of engaging the tensive and morally complex space between truth and reconciliation—namely, the space of encount er where healing is ongoing. (shrink)

Students and teachers of Chinese history and philosophy will not want to miss Daniel Gardner's accessible translation of the teachings of Chu Hsi —a luminary of the Confucian tradition who dominated Chinese intellectual life for centuries. Homing in on a primary concern of our own time, Gardner focuses on Chu Hsi's passionate interest in education and its importance to individual development. For hundreds of years, every literate person in China was familiar with Chu Hsi's teachings. They informed the curricula of (...) private academies and public schools and became the basis of the state's prestigious civil service examinations. Nor was Chu's influence limited to China. In Korea and Japan as well, his teachings defined the terms of scholarly debate and served as the foundation for state ideology. Chu Hsi was convinced that through education anyone could learn to be fully moral and thus travel the road to sagehood. Throughout his life, he struggled with the philosophical questions underlying education: What should people learn? How should they go about learning? What enables them to learn? What are the aims and the effects of learning? Part One of _Learning to Be a Sage_ examines Chu Hsi's views on learning and how he arrived at them. Part Two presents a translation of the chapters devoted to learning in the _Conversations of Master Chu_. (shrink)

本书主要研究的是心理现象的形式、范围、本质、特征、心身关系、心理内容及其根源等,并对常识心理解释模式和心理学进行哲学反思。.

The concept of the self and its relation to moral action is complex and subject to varying interpretations, not only between different academic disciplines but also across time and space. This paper presents empirical evidence from a cross-cultural study on the Buddhist and Confucian notions of self in SMEs in Vietnam and Taiwan. The study employs Hwang’s Mandala Model of the Self, and its extension into Shiah’s non-self-model, to interpret how these two Eastern philosophical representations of the self, the Confucian (...) relational self and Buddhist non-self, can lead to moral action. By demonstrating the strengths of the model, emphasizing how social and cultural influences constrain the individual self and promote the social person leading to moral action, the paper extends understanding of the self with empirical evidence of the mechanisms involved in organizational contexts. (shrink)

This paper explores whether MacIntyrean virtue ethics concepts are applicable in non-Western business contexts, specifically in SMEs in Taiwan, a country strongly influenced by the Confucian tradition. It also explores what differences exist between different polities in this respect, and specifically interprets observed differences between the Taiwanese study and previous studies conducted in Europe and Asia. Based on case study research, the findings support the generalizability of the MacIntyrean framework. Drawing on the institutional logics perspective and synthesizing this with MacIntyrean (...) concepts, the paper explains the differences between the studies largely by reference to the Confucian tradition operating at both the micro-level within firms and at the macro-level as a means of harmonizing the potentially competing institutional logics to which firms are subject. The recent weakening of this tradition, however, suggests that increased conflict may characterize the future. (shrink)

옛 거상들을 통해 한국인의 상술을 분석하고, 자본금 마련, 소자본 상술 등 실제 상술 운영예를 수록했다.

The inference systems proposed for solving SAT are unsound for solving MaxSAT and MinSAT, because they preserve satisfiability but not the minimum and maximum number of clauses that can be falsified, respectively. To address this problem, we first define a clause tableau calculus for MaxSAT and prove its soundness and completeness. We then define a clause tableau calculus for MinSAT and also prove its soundness and completeness. Finally, we define a complete clause tableau calculus for solving both MaxSAT and MinSAT, (...) in that the minimum number of generated empty clauses provides an optimal MaxSAT solution and the maximum number provides an optimal MinSAT solution. (shrink)

This study examines the role of codes of ethics in reducing the extent to which managers act opportunistically in reporting earnings. Corporate codes of ethics, by clarifying the boundaries of ethical corporate behaviors and making relevant social norms more salient, have the potential to deter managers from engaging in opportunistic financial reporting practices. In a sample of international companies, we find that the quality of corporate codes of ethics is associated with higher earnings quality, i.e., lower discretionary accruals. Our results (...) are confirmed for a subsample of firms more likely to be engaging in opportunistic reporting behavior, i.e., firms that just meet or beat analysts’ forecasts. Further, codes of ethics play a greater role in reducing earnings management for firms in countries with weaker investor protection mechanisms. Our results suggest that corporate codes of ethics can be a viable alternative to country-level investor protection mechanisms in curbing aggressive reporting behaviors. (shrink)

The environmentally friendly or ‘sustainable’ products have been launched in various markets in response to the growing concerns for the environmental deterioration and the alarming effects of climate change in past years. However, the uptake of green products does not seem to fully reflect the self-claimed pro-environmental concerns and attitudes. Consumers who profess to be environmentally conscious and believe they could help slow down environmental deterioration do not necessarily purchase eco-friendly products. This discrepancy between behaviour and attitude has been termed (...) as ‘intention-behaviour gap’ or ‘green gap’. This study aims at exploring the green gap in the purchases of high-involvement products such as skincare products. Focus groups and thematic analysis were conducted. It was found that environmental concern was virtually non-existent in making purchase decisions with regard to skincare products because the perceived product effectiveness is found to be the key determinant of the choice of skincare products. Other factors such as weak social norm, weak perceived consumer effectiveness, and a sense of powerlessness facing the environment degradation, to some degree, attribute to the consumers’ justification of their non-green consumption practices. Implications for closing the gap have been drawn for marketing practitioners and policy makers. Directions for future research are also provided. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Teaching the Trinity:Scripture and Performance of the Psychological Analogy in Aquinas's Summa TheologiaeZane E. ChuTeaching the Trinity, for St. Thomas Aquinas, takes its point of departure from Sacred Scripture. He makes this explicit at the outset of the Trinitarian treatise in the Summa theologiae, citing Christ's words at John 8:42, "from God I proceeded," and affirming, "divine Scripture in the things of divinity, uses words that pertain to procession."1 (...) The order of teaching then continues through speculative effort to give an account of the scriptural witness to the distinction of persons in God, in order to return to the same Scripture with a deeper grasp of its meaning.2Aquinas is a master of the sacred page, and his basic pedagogy for theology involves the "exercises of Sacred Scripture" of reading, disputing, and preaching.3 Recent scholarship draws attention to his reading of Scripture [End Page 1149] expressed in biblical commentaries as foundational for his teaching and as an interpretive context for his summative works.4 My purpose is to illustrate this basic pedagogy in the Trinitarian treatise of the Summa theologiae, taking the Lectura super Ioannem as an interpretive context for the analogies of word and love—the psychological analogy—for the Trinity. Most scholarly discussion of the psychological analogy elaborates on its theoretical aspects, with some attention to its scriptural foundation.5 I wish to show the priority of Scripture in Aquinas's employment of this analogy in three respects, namely, its foundation in exegesis, performative aspects, and orientation toward preaching.My investigation focuses on question 27 of the prima pars alongside pertinent sections of the Super Ioannem. I argue that citations from the Gospel of John (8:42, 15:26, and 14:16) in the sed contras of articles 1 and 3 function to ground the psychological analogy in scriptural exegesis and to prompt its performance. Turning to the corresponding commentary shows Aquinas leading the student to knowledge of Christ as divine Word and to love of him from the Holy Spirit that both leads to and follows upon such knowledge. This provokes an affective experience of loving Christ in knowing his divinity that is an actual performance of the psychological analogy. The magisterial responses then use this affective experience as a basis to facilitate a grasp of the analogy, the articulation of which is a further guided performance that reflects on this experience. Aquinas teaches the Trinity by exercising the student both affectively and intellectually in its scriptural foundation for a deeper grasp that prepares for preaching. I develop my argument in three [End Page 1150] main steps. First, I specify the place of Scripture in Aquinas's teaching and review the composition of the Trinitarian treatise. Then, I examine the first four articles of question 27 and corresponding sections of the Super Ioannem, in the order of the analogies of word and of love. Lastly, I consider Aquinas's treatment of the Holy Spirit's proper name of Love and subsequent preaching to illustrate Scripture as a point of arrival through performance of the psychological analogy.The Place of Scripture in Aquinas's TeachingFor Aquinas, Scripture is placed within his broader practice of sacra doctrina or holy teaching, attention to which assists in demonstrating how the Johannine citations ground the psychological analogy in Scripture and prompt its performance. Sacra doctrina has a primarily pastoral orientation, namely, to form Dominicans for preaching and hearing confessions.6 Though more speculative than practical, sacra doctrina as speculation or contemplation of the truth of Christian faith contained in Scripture is to be handed on to others.7 This requires training in the scriptural exercises of reading and disputing as preparation for preaching. These may be taken as "spiritual exercises" that engage not only thought, but also affectivity in service of personal transformation for the preacher's way of life.8 Aquinas's practice of sacra doctrina begins with reading Scripture as expressed in biblical commentaries, and develops in the Summa theologiae, which accesses Scripture through citations to offer a summative grasp of the truth contained therein. Here, I review the formal aspects of Aquinas's teaching from Scripture in these texts... (shrink)

本书内容:1、语言的叛逆,2、通向真理的道路,3、世界的图像,4、行不言之教,5、哲学的语言和语言的哲学,6、语言学家如是说,7、思维、语法和认知共7章.