Although pioneering studies using statistical methods in geographical data analysis were published in the 1930s, it was only in the 1960s that their increasing use in human geography led to a claim that a ‘quantitative revolution’ had taken place. The widespread use of quantitative methods from then on was associated with changes in both disciplinary philosophy and substantive focus. The first decades of the ‘revolution’ saw quantitative analyses focused on the search for spatial order of a geometric form within an, (...) often implicit, logical positivist framework. In the first of three reviews of the use of quantitative methods in human geography, this progress report uncovers their origin with regard to the underlying philosophy, the focus on spatial order, and the nature of the methods deployed. Subsequent reports will outline the changes in all three that occurred in later decades and will chart the contemporary situation. (shrink)

Although pioneering studies using statistical methods in geographical data analysis were published in the 1930s, it was only in the 1960s that their increasing use in human geography led to a claim that a ‘quantitative revolution’ had taken place. The widespread use of quantitative methods from then on was associated with changes in both disciplinary philosophy and substantive focus. The first decades of the ‘revolution’ saw quantitative analyses focused on the search for spatial order of a geometric form within an, (...) often implicit, logical positivist framework. In the first of three reviews of the use of quantitative methods in human geography, this progress report uncovers their origin with regard to the underlying philosophy, the focus on spatial order, and the nature of the methods deployed. Subsequent reports will outline the changes in all three that occurred in later decades and will chart the contemporary situation. (shrink)

In this paper I have two main aims. My first aim is to introduce the notion of bounded emotionality. This notion is the analogue of that of bounded rationality in behavioural economics. Bounded rationality says, roughly, that human beings are cognitively limited with respect to their processing and memory capacities. Bounded emotionality says that we are limited in our emotional capabilities, notably in the intensity, duration, and possible combinations of our emotional states. Bounded rationality is a foundational notion in behavioural (...) economics and has played an important role in various fields of philosophy as well. In particular, in epistemology bounded rationality has been thought to have implications with respect to our doxastic norms. My second aim in this paper is to suggest that bounded emotionality also has an important role to play in philosophy. As a case in point, I discuss the implications that bounded emotionality has for our doxastic norms. In particular, I argue that one is not obligated to believe something or to stop holding a belief if one could not believe/fail to believe it without having an emotional response that exceeds one's bounded emotional capacities. (shrink)

As basic units of communication recognized by speakers themselves, communicative events have always been assumed to have clearly definable boundaries and characterizable joint activity for content. This, however, is not always the case. In this article, I argue for a communicative event I term ` prospecting an encounter' which typically occurs between shoppers and salespersons in Chinese local markets. `Prospecting' opens in a deliberately ambiguous way and ends when it either develops into a fully ratified encounter or dissolves into mere (...) unfocused interaction or even cessation of co-presence. The joint activity that occurs within its boundaries has an equivocal status as engagement. Close analysis of interactional data reveals how `prospecting' events are jointly accomplished by speakers through the strategic withholding of glances and the extensive use of silence. (shrink)

Scholars and providers are coming to realize that one’s ability to notice and respond to internal body sensations contributes to an overall sense of wellbeing. Research has demonstrated a relationship between interoceptive awareness and anxiety, for example. Currently, however, tools for evaluating one’s interoception lack the conceptual foundation and clarity necessary to identify everyday behaviors that specifically reflect interoceptive awareness. Unlike existing interoceptive measures, the Sensory Profile Interoception scale is participation-based and grounded in Dunn’s Sensory Processing framework. In this study (...) we investigated concurrent validity by correlating the SPI with the Adolescent/Adult Sensory Profile ; we investigated construct validity by correlating the SPI with the Perth Alexithymia Scale, the Body Awareness Scale, and the State-Trait Anxiety Inventory. Using the REDCAP online platform, 74 college-aged participants completed the measures. Using Spearman rank order correlations there were statistically significant relationships between the corresponding sensory pattern subscales on SPI and A/ASP. The PAS was only weakly related to the registration subscale of the SPI. The BAS had significant relationships with seeking and avoiding on the SPI. The STAI had significant relationships with sensitivity and registrations of the SPI. Taken together, these findings provide evidence of construct validity of the SPI to identify participation patterns associated with both high and low interoception. With the more precise information the SPI provides, professionals can design tailored interventions to support everyday life goals and researchers can study interoception within authentic activities. (shrink)

This paper critically evaluates the transition from crisis to development in northern Uganda from the perspective of agricultural service provision. It contributes to debates on how efforts to link relief to rehabilitation and development may bypass the underlying challenges in linking humanitarian aid to prevailing national development policies and structures. This paper is based on research into agricultural services undertaken in Pader district, northern Uganda, between 2010 and 2012. It studied the interplay between humanitarian interventions and the parallel development of (...) the government’s agricultural departments and services in northern Uganda. The article brings out how Ugandan agricultural policies do not suit the post-conflict realities of northern Uganda. The evolving policies affect power relations and processes of inclusion and exclusion in northern Uganda. As a result, at the time that the government is ready to integrate northern Uganda into the mainstream development of agricultural policy, the gap between addressing humanitarian needs and development has become larger. (shrink)

The Reichenbach-Grunbaum thesis of the conventionality of simultaneity is clarified and defended by developing the consequences of the Special Theory when assumptions are not made concerning the one-way speed of light. It is first shown that the conventionality of simultaneity leads immediately to the conventionality of all relative speeds. From this result, the general-length-contraction and time-dilation relations are then derived. Next, the place of time-dilation and length-contraction effects within the Special Theory is examined in the light of the conventionality thesis. (...) The slow-transport method of synchrony is then examined in the light of these results and is shown not to provide an adequate method of uniquely determining the one-way speed of light. Finally, the general ε -Lorentz transformations for events along the x-axis are derived from three principles: the round-trip light principle, the principle of equal passage times, and the linearity principle. These principles are shown to be independent of one-way velocity assumptions, and thus may form the basis of a Special Theory of Relativity without distant simultaneity assumptions. (shrink)

This article considers whether there is room in the work of Goldenberg, which is characterized as materialist, for spirituality. The author shows how Freudian psychoanalysis gives the opportunity for the body to be resurrected from the place of signifier of death and dissolution. However, it is also argued that it is possible to bring body and spirit together in such a way as to allow the body to flourish. The author argues for a 'thinking through the body' that is best (...) accomplished when grounded in goddess spirituality. (shrink)

This essay analyses the Confucian conception of xin, an attribute that broadly resembles what we would ordinarily call trustworthiness. More specifically, it provides an analysis of the psychology of someone who is xin and highlights a feature of the Confucian conception of trustworthiness: the trustworthy person has to ensure that there is a match between her self-presentation and the way she is. My goal is not to argue against any of the existing accounts of trustworthiness but to draw on Confucian (...) insights so as to shed light on features of trustworthiness that are overlooked in current discussions. I hope to show that the Confucian conception of trustworthiness puts more emphasis on the way a trustworthy person actively tries to make sure another’s dependency on her is not unwarranted than on how the trustworthy person responds to the one who gives trust. (shrink)

This study proposes an operational approach to a metaphorical framing analysis using large-scale data. We conducted a case analysis of how war metaphors are framed to address various societal issues in a corpus of public speeches by Hong Kong government officials. By investigating patterns of lexical choices under the source domain of WAR and the underlying reasons for the source-target domain mappings (i.e. Mapping Principles), we found that the target domain of social issues in Hong Kong is primarily conceptualized in (...) terms of a combat frame, and governmental issues are primarily talked about in terms of a protection frame, both of which are positively evaluated. Additionally, economic issues are primarily addressed in terms of a strategy frame, which is both positively and negatively evaluated. We show that analyzing the Mapping Principles of these conceptual metaphors captures the “selection” process of framing at the dimensions of frame frequency and frame sentiment, allowing for a principled way to propose a metaphorical framing analysis in corpora-based studies. The proposed approach enriches Critical Discourse Analysis studies of metaphorical framing and bridges the link between metaphor analysis at a conceptual level and framing analysis at a communication level. (shrink)

The Reichenbach-Grunbaum thesis of the conventionality of simultaneity is clarified and defended by developing the consequences of the Special Theory when assumptions are not made concerning the one-way speed of light. It is first shown that the conventionality of simultaneity leads immediately to the conventionality of all relative speeds. From this result, the general-length-contraction and time-dilation relations are then derived. Next, the place of time-dilation and length-contraction effects within the Special Theory is examined in the light of the conventionality thesis. (...) The slow-transport method of synchrony is then examined in the light of these results and is shown not to provide an adequate method of uniquely determining the one-way speed of light. Finally, the general ε -Lorentz transformations for events along the x-axis are derived from three principles: the round-trip light principle, the principle of equal passage times, and the linearity principle. These principles are shown to be independent of one-way velocity assumptions, and thus may form the basis of a Special Theory of Relativity without simultaneity assumptions. (shrink)

Everyday life is a central theme of Hong Kong poetry. Many Hong Kong poets use the quotidian as a starting point for the exploration of history and alternative imaginings. This mundane focus, unlike the colonial dreamscape of Hong Kong as an economic miracle, allows writers to reflect upon Hong Kong as a post-colonial and global space. The Hong Kong writer Natalia Chan examines the complex nature of everyday life within the space of the global and post-colonial city. Chan’s poems deal (...) with the essence of everydayness and use commodities to conjure up the vivacity of the urbanscape of Hong Kong. Unlike the political and economic discourse that is usually used to define Hong Kong, Chan’s work portrays Hong Kong as a city that offers the possibility of daily re-creation against the background of history. In this article, we will examine Chan’s use of the circulation of commodities in the global world and explore the way fashion becomes a point where high and popular culture, private and public domains, and local and global interests clash, negotiate, and fertilize each other. Chan’s works do not conform to the economic and prosperity discourse that has repressed Hong Kong; rather, she guides her readers to re-experience the everydayness of routines, to celebrate alternate ways of understanding the urbanscape, and to open themselves to the potentialities of art and the everyday. (shrink)

This article focuses on a psychological phenomenon discussed by the early Confucian: yuan 怨, which is often translated as “resentment”, “grievance”, “lament”, or “complaint”. I attempt to use the early Confucian discussions of yuan to shed light on an aspect of human psychology, namely, when one laments about certain conditions that obtain in such a way that she sees as beyond her control and negatively affects her. This is an unusual reactive attitude because one who has yuan takes the “passive (...) stance.” This paper has four main sections: the first section makes textual observations of “yuan” in the early Confucian texts; the second section proposes a Confucian-inspired account of yuan and highlights the psychological state in which one who has yuan sees oneself as object; the third section discusses the problematic dimensions of yuan; the final section discusses the negative implications of the passive stance with respect to contemporary concerns: vulnerability, moral repair, and self-respect. (shrink)

This paper argues that yu 欲 (desire), in Xunzi’s view, cannot by itself motivate action. Such a clarification will also bear on our understanding of the relation between xin 心 (the heart/mind) and yu in the Xunzi. This paper is divided into three main sections. The first section seeks to explicate the common assumption that yu can be an independent source of motivation. In the second section, I will conduct textual analysis that challenges such an assumption and argues that only (...) xin can by itself motivate action. In the third section, I explain that the issue of whether yu can conflict with xin is not applicable in Xunzi’s thought and extrapolate the implications that xin is always activated and that xin has natural inclination to pursue the objects of yu. For these reasons, the source of moral failure lies in xin being active in certain problematic ways. (shrink)

Some irrational numbers are "random" in a sense which implies that no algorithm can compute their decimal expansions to an arbitrarily high degree of accuracy. This feature of (most) irrational numbers has been claimed to be at the heart of the deterministic, but chaotic, behavior exhibited by many nonlinear dynamical systems. In this paper, a number of now classical chaotic systems are shown to remain chaotic when their domains are restricted to the computable real numbers, providing counterexamples to the above (...) claim. More fundamentally, the randomness view of chaos is shown to be based upon a confusion between a chaotic function on a phase space and its numerical representation in Rn. (shrink)

In a recent essay in this journal, John Maynard Smith argues that the often expressed idea that the genome is the repository of meaningful information is not merely a heuristically useful metaphor. Instead, he contends, it is a central idea in contemporary microbiology. While I am in general agreement with Maynard Smith on this issue, his account suffers, I believe, from using an inappropriate concept of ‘information.’ One result of this is that the concept of genomic information becomes burdened by (...) a conceptual load that the biological facts cannot support. When, however, the appropriate concept of information is used, then these burdens are shed, and the result is an account that is in substantial agreement with the heart of Maynard Smith's thesis. (shrink)

This article introduces and analyses the debate between Mencius and Xunzi on xing 性. While Mencius claims that xing is good, Xunzi claims that xing is bad. A common way of interpreting these two different claims is to determine the scope of xing. It is generally agreed that, for Mencius, it is the heart/mind that falls within the scope of xing, for Xunzi, the sensory desires. This article also explores a different way of approaching Mencius's and Xunzi's different claims about (...) xing. It is suggested that Mencius's and Xunzi's different views on xing can be understood in terms of their different views on the heart/mind. While Mencius thinks that the heart/mind has a morally good natural tendency, Xunzi thinks that the heart/mind has a morally problematic tendency. (shrink)

This article seeks to advance discussion of Xunzi’s view of ritual by examining the problem ritual treats and the way in which it targets the problem. I argue that the root of the problem is the natural inclination of the heart/mind to be concerned only with self-interest. The reason ritual works is that, on the one hand, it requires one to disregard concern for self-interest and observe ethical standards and, on the other, it allows one to express feelings in an (...) ethically appropriate way. The ideal character shaped by ritual is one of respect in dealing with affairs and people; the ideal effect of ritual on the person is a sense of ease and security. Based on these conclusions, I will flesh out an implicit assumption Xunzi might have adopted about a pattern in human psychological constitution so as to further our understanding of Xunzi’s moral psychology. (shrink)

The term bu ren 不忍, which may be loosely translated as "cannot bear to harm others," does not occur frequently in the Mencius. However, the passages where the term does occur are ones that are crucial to our understanding of Mencius' thought. In one of the key passages, 1A:7, Mencius uses the example of King Xuan of Qi 齊宣王 having the heart/mind of bu ren for an ox to show that he has the kind of heart/mind that enables him to (...) be a true king. The context of the story is this: King Xuan asks Mencius whether he is capable of protecting his people and being a true king. Mencius reminds the king of an incident where the king spared an ox that is about to be killed for consecrating a bell because the king bu ren to see... (shrink)

This article seeks to interpret Mencius’ criticism of the village worthies and shed light on the distinctive psychological phenomenon that Mencius has captured but not quite articulated. An attempt at filling out the Mencian view of the village worthies will help us better understand the content of the moral charges made against them and also deepen our analysis of the kind of psychology that early Confucians regard as crucial to moral agency. Following an introduction that overviews Mencius’ criticisms of the (...) village worthies, the main discussion of this article is divided into three sections. Section 2 offers an interpretation of the psychology of the village worthy and articulates the way in which the village worthy can be regarded as a special kind of hypocrite, which I label as “appearance-only” hypocrite. Section 3 draws on the proposed interpretation to make sense of Mencius’ criticisms of the village worthy. I argue that while the village worthy can elude some common charges against hypocrisy, it is still problematic in the sense that it weakens an unstable system of morality from the inside and inflicts harm on the genuinely virtuous person. Section 4 delves deeper into analyzing the ethical implications for the self and for others. (shrink)

This article uses a Chinese narrative of ‘nature-human harmony’ as the main thread to connect the contributions of ontological anthropology. I argue that the best of the critiques of nature-human or nature-culture dualism in social anthropology propose rebuilding a world that ‘pursues harmony while preserving difference’ in the double sense of nature and culture. Given that most social scientific problems are indeed related to utilitarian individualism, I argue that research on ‘ontology’ should re-engage the ancient notion of ‘ ji’, construed (...) as ‘others-comprised self’, which forms the foundation of a perspective of ‘broad human relationship’ between humans and their others (other humans, things, and divinities). Perspectivism inherits many categories of Western cosmology that it critiques and represents a kind of inert ontology. Grounded in the cosmology of life ( sheng), we hope to contribute to a new anthropology of the compatibility between self/others and subject/objects. (shrink)

In this paper, I analyse the nature of a particular form of theoretical reasoning—ratiocination. Ratiocination is purposeful, self-conscious, deliberatively controlled reasoning. I will argue that ratiocination concludes when the ratiocinator believes that she ought to believe p. In Section 1, I suggest that the way a reasoner’s mind moves in ratiocination is different from the way her mind moves in non-ratiocinative reasoning. Such a difference should motivate an analysis that focuses just on ratiocination. In Section 2, I provide a general (...) characterisation of ratiocination and distinguish it from non-ratiocinative reasoning. I draw a distinction between non-deliberative rational control and deliberative rational control. I then argue that the ratiocinator always exercises the latter. Since theoretical reasoning is a norm-governed activity and since ratiocination involves deliberatively controlled reasoning, the ratiocinator necessarily tries to control her mental movements in a way that is in line with the normative requirements of this activity. In Section 3, I argue that ratiocination ends when the ratiocinator believes that she ought to believe p. I further explain the nature of the ‘ought’ in the ratiocinator’s belief that she ought to believe p. In Section 4, I address possible objections to the account on offer and explain why my account does not undermine our general understanding of the nature of theoretical reasoning. I explain that my claim is compatible with the claim that reasons to be rational are transparent to reasons to believe p. I also discuss why the ratiocinator’s belief that she ought to believe p is not an intermediate stage in ratiocination. Finally, I argue that ratiocination, as described, is compatible with the claim that belief is truth-governed. (shrink)

In previous studies, we found that bodily symptoms can be learned in a differential conditioning paradigm, using odors as conditioned stimuli and CO2-enriched air as unconditioned stimulus . However, this only occurred when the odor CS had a negative valence , and tended to be more pronounced in persons scoring high for Negative Affectivity . This paper considers the necessity and/or sufficiency of awareness of the CS–US contingency in three studies using this paradigm. The relation between contingency awareness and the (...) selective conditioning effect, and between contingency awareness and NA was also considered. Both self reported symptoms and respiratory physiology served as dependent variables. A learning effect on symptoms was found only for participants aware of the CS–US contingency, but not all participants reporting contingency awareness showed a learning effect. No conditioning effects appeared on the physiological measures. Also contingency awareness did not account for the selective conditioning effect, and did not interact with NA. Overall, the necessity but insufficiency hypotheses can only be withhold for group data and not for individual data. (shrink)

This paper analyses the connection between knowing Dao and ethical transformation in Xunzi’s thought. While there have been many discussions concerning what Dao is and how one may come to Dao, there has not been sufficient attention on how knowing Dao leads to ethical transformation. In Section 2, I explicate Xunzi’s concept of bi 蔽 and suggests that one’s not knowing Dao has to do with a certain problematic state of the heart/mind. In Section 3, I analyse xu虛, yi 一, (...) and jing 靜, which are remedial practices for knowing Dao, and bring out the importance of discerning li 理 for Xunzi. In Sections 4 and 5, I propose an interpretation of the relation between li 理 and qing 情 in the process of ethical transformation. In Section 6, I highlight some remaining ambiguities that can be further investigated to deepen our understanding of Xunzi’s thought. (shrink)

Modality and negation, as two important linguistic features used to realise subjectivity, have been investigated within various disciplines, such as logic, linguistics and philosophy, and law. The interaction between modality and negation, as a relatively new and undeveloped domain, has however not been paid due attention in scholarship. This corpus-based study investigates three aspects of their interaction: the differentiation of the deontic value by negation, the categorization of deontic modality in Hong Kong legislation via negation, and distribution patterns of deontic (...) modality, especially distribution patterns of the negation of modality, in Hong Kong legislation. This study shows that negation is a powerful linguistic mechanism not only for determining the nature and functions of modality, but also for determining the value of modality. This study also reveals that negation helps us to investigate the distribution of deontic modality in Hong Kong legislation and hence revisit the legal framework in Hong Kong. A study taking into account the discursive and professional aspects of the interaction between deontic modality and negation will provide a theoretical basis for the natural language processing of modality and negation in legislation and also offer important implications for the study of negation and modality in general contexts. (shrink)