Blasting in water-conveyance tunnels that cross rivers is vital for the safety and stability of embankments. In this work, a tunnel project that crosses the Yellow River in the north district of the first-phase Eastern Line of the South-to-North Water Diversion Project was selected as the research object. A complex modeling and numerical simulation on embankment stability with regard to the blasting power of the tunnel was conducted using the professional finite difference software FLAC3D to disclose the relationships between the (...) blasting seismic waves with vibration velocity and embankment displacement under different excavation steps. Calculation results demonstrated that displacement generally attenuated from the tunnel wall to the internal structure of rocks under the effect of blasting seismic waves. The tunnel wall was in tension, and tensile stress gradually transformed into compressive stress with increased depth into the rocks. The curtain-grouting zone was mainly concentrated in the compressive zones. For different excavation steps, the vibration velocity at different feature points was high at the beginning of blasting and then gradually decreased. The resultant displacement was relatively small in the early excavation period and slowly increased as blasting progressed. The effects of different excavation steps on the safety of surrounding rocks and embankment under blasting seismic waves were simulated. We found that the blasting-induced vibration velocity was within the safe range of the code and that the calculated displacement was within the allowed range. Numerical simulation was feasible to assess the safety and stability of engineering projects. (shrink)

Reading in Chinese is complex because readers should not only recognize characters by basic units but also integrate characters into words when reading text. While many efforts have been devoted to investigating the effect of sub-lexical orthographic knowledge in Chinese character reading, less is known about the role played by lexical orthographic knowledge at word level. A total of 424 secondary learners with Chinese as a second language in Hong Kong were assessed with character reading, reading comprehension, and two lexical (...) orthographic knowledge tasks: lexical orthographic choice and lexical orthographic choice in context. Path analysis results demonstrated that these lexical orthographic skills significantly mediated the effect of character reading on comprehension, in which OKCC was a more critical mediator as its mediating effect was bigger than that of OKC. Further analyses showed that these mediating effects were significant only among students with richer learning experience. Our results illustrate the possible trajectory of CSL learners’ literacy development from character reading to reading comprehension and provide pedagogical implications for teaching and learning. (shrink)

本书包括马克思主义伦理思想的形成、发展、道德行为与价值选择、社会主义及共产主义道德类型的规范体系、社会公共生活的道德准则等14章。.

因為現代醫藥之發達與進步，我們身體的痛已大多有了消解之道；但思想、心理與性靈的病卻是越來越讓我們感到憂傷，越來越教我們心生恐懼，也越來越侵犯到我們原本一心盼望單單純純地「活在此時此刻」這極其謙卑的權利 與心願。 顯然，現代科技仍然效力有限，而無端的生命苦難更是難以預期與估量。我們還是得時時回頭看看自己這一身，回頭想想自己這一生，並同時回頭思量自己這一顆心到底蘊藏著什麼寶貝，或許，這樣的自力救濟與自力更生纔是生 活的王道。 且讓我們一起來細細品味兩千多年前這一位東方的「生命療癒先行者」――莊子到底是怎麼看待他自己這一身、這一生、這一世以及時時刻刻跳動在「此時此刻」的這一顆心，而其中又有何特殊光景值得莊子大書特書，這也許是 人類千年不變的生命共業。 原本，我們一出生就無法自外於大自然，而「自然」原來就在我們完完整整的這一身，它的符碼（甚至是密碼）就藏在我們人人心底，就靠我們自己來記憶，來存取，來開啟我們與生俱來的自我療癒的能力，而莊子如是言，如是 行，如是思量，如是觀想，如是腳踏實地，如是心無旁鶩，如是存活於此時此刻──而他已然為我們落下這八個無比精采的篇章： ◆逍遙之遊──莊子一心渴望真自由，而他到底是如何滿足這心底深沉的渴望？又是如何從地面起身躍向那無邊無界的天空？ ◆齊物之論──莊子彷彿心無是非，口無虛言，而只是靜觀萬物，平等看待這世上的一切，他是如何能夠保有這份真真切切的「自知之明」？如何在夢醒之際清清楚楚地守著這僅有的清明之心？ ◆養生之主──莊子先是如同一般人，一心只盼望健健康康，無疾也無病，但他還深刻地警覺生命最大的痛──死亡隨時隨處在窺伺著我們，我們又能如何真正地跳出這幾乎無所不在的死亡的幽谷？ ◆人間之世──莊子深知世上難免無妄之災，更難防故意之敵，但我們還是得盡量避禍，盡力解厄，同時盡心地處理好所有與我們相連相繫的人際關係；不過，當不順心不如意之事迎面而來之際，我們又當如何舉重若輕地一肩承 擔？莊子顯然有他自己的法子。 ◆真人之身──莊子不是教主，也不想開宗立派，他只是始終關心本來無價無償的生命到底該怎麼被我們認真地看待，而那「無用之用」的奧妙又有誰能真正了解？ ◆渾沌之死──就莊子看來，「渾沌」本無生亦無死；而如果說我們總是自己在「找死」，並不是死亡找上我們，這雖然看似重話，卻可能有警醒人心的作用。原來，莊子的「生命之壺」暗藏玄機，而縱然生死之謎究竟無解，但 我們又何妨放下心來，自由自在地在這世上走上一回。 ◆自然之道──莊子當然不懂現代科技，但他已經知道運用機械的後遺症。設想時下所謂的「科技新貴」能夠放下「釣魚上鉤」的念頭，靜靜地佇立水岸，觀賞那魚兒水中游，大概就將別有一番生活情趣與生命體悟。 ◆幸福之夢──莊子應該和任何人一樣，都想幸幸福福過一生，但我們到底該怎麼尋找終生的伴侶（甚至是「絕配」）？日子又該怎麼過得舒適？而和自己又能如何做一輩子的至親好友？這些問題的解答，可能就是打開那幸福之 門的鑰匙吧！ 作者：葉海煙 輔仁大學哲學博士，美國哈佛大學訪問學人、東吳大學哲學系教授兼系主任、長榮大學哲學與宗教學系教授兼系主任、台灣哲學學會會長、錢穆故居執行長、台南市哲學學會會長。現任南神神學院神學研究所專任哲學教授、國立 成功大學兼任哲學教授。專長道家哲學，當代新儒學，當代倫理學比較研究，台灣文化研究。著有《莊子的生命哲學》、《老莊哲學新論》、《道德、理性與人文的向度》、《中國哲學的倫理觀》、《人文與哲學的對話》、《傳 統倫理的現代挑戰》、《莊子的處世智慧》、《老子診療室》、《臺灣學入門》、《道家倫理學：理論與實踐》、《哲學與人生》、《哲學在哪裡》等近二十種著作。.

Chu tu wen xian yu ru dao guan xi " nei rong jian jie: ru dao guan xi shi yi xiang gui mo hong da de yan jiu ke ti, ta she ji daozheng ge Zhongguo si xiang shi de nei zai jie gou he fa zhan guo cheng, she ji dao Zhongguo wen hua jin hou de zou xiang, yi yi zhong da. Er shi shi ji yi hou, yi huo de le shu liang ke guan de yan (...) jiu cheng guo. Zui jin chu tu wen xian de da liang yong xian you wei zhe ge wen ti de tao lun ti gong le xu duo xin cai liao, xin shi ye, xin guian dian."Chu tu wen xian yu ru dao guan xi " shou ji le 30 duo pian you dai biao xing de lun wen, tong guo "Kong Lao Meng Zhuang zhi bian", "Ru dao hu bu yu ying xiang", "Chu tu wen xian xin shi ye" san ge ban kuai jia yi cheng xian, xi wang du zhe jie ci dui yi wang ru dao guan xi yan jiu de fa zhan mai luo yu kuang jia you zong ti de ba wo, bing you ci kai chu xin de yan jiu tian di. (shrink)

In analyzing oppressive systems like racism, social theorists have articulated accounts of the dynamic interaction and mutual dependence between psychological components, such as individuals’ patterns of thought and action, and social components, such as formal institutions and informal interactions. We argue for the further inclusion of physical components, such as material artifacts and spatial environments. Drawing on socially situated and ecologically embedded approaches in the cognitive sciences, we argue that physical components of racism are not only shaped by, but also (...) shape psychological and social components of racism. Indeed, while our initial focus is on racism and racist things, we contend that our framework is also applicable to other oppressive systems, including sexism, classism, and ableism. This is because racist things are part of a broader class of oppressive things, which are material artifacts and spatial environments that are in congruence with an oppressive system. (shrink)

Limited Aggregation is the view that when there are competing moral claims that demand our attention, we should sometimes satisfy the largest aggregate of claims, depending on the strength of the claims in question. In recent years, philosophers such as Patrick Tomlin and Alastair Norcross have argued that Limited Aggregation violates a number of rational choice principles such as Transitivity, Separability, and Contraction Consistency. Current versions of Limited Aggregation are what may be called Comparative Approaches because they involve assessing the (...) relative strengths of various claims. In this paper, we offer a non-comparative version of Limited Aggregation, what we call the Threshold Approach. It states that there is a non-relative threshold that separates various claims. We demonstrate that the Threshold Approach does not violate rational choice principles such as Transitivity, Separability, and Contraction Consistency, and we show that potential concerns regarding such a view are surmountable. (shrink)

EDITOR’S ABSTRACTThis paper argues that we cannot determine with certainty the sequence of the two parts of the Laozi text: “Way” and “Virtue”. These two parts were originally written independently by Lao Zi and in an uncertain chronological order. They originally circulated separately, and were later combined differently by various editors. Thus emerged the two Laozi versions: The one with “Way” preceding “Virtue” has dominated the transmission; the alternative order can be retrieved from recently discovered sources such as the Mawangdui (...) Silk Manuscripts and Han Bamboo Slips. (shrink)

Christopher Grau argues that the genetic basis for moral agency account of rightholding is problematic because it fails to grant all human beings the moral status of rightholding; it grants the status of rightholding to entities that do not intuitively deserve such status; and it assumes that the genetic basis for moral agency has intrinsic/final value, but the genetic basis for moral agency only has instrumental value. Grau also argues that those who are inclined to hold that all human beings (...) are rightholders should reconsider speciesism. In this paper, I argue that Grau's objections do not undermine the genetic basis for moral agency account of rightholding, and I also offer criticisms of Grau's defense of speciesism. (shrink)

There has been a long history of arguments over whether happiness is anything more than a particular set of psychological states. On one side, some philosophers have argued that there is not, endorsing a descriptive view of happiness. Affective scientists have also embraced this view and are reaching a near consensus on a definition of happiness as some combination of affect and life-satisfaction. On the other side, some philosophers have maintained an evaluative view of happiness, on which being happy involves (...) living a life that is normatively good. Within the context of this debate we consider how people ordinarily understand happiness, and provide evidence that the ordinary understanding of happiness reflects aspects of both evaluative and descriptive views. Similar to evaluative views, normative judgments have a substantive role in the ordinary understanding of happiness. Yet, similar to descriptive views, the ordinary understanding is focused on the person’s psychological states and not the overall life they actually lived. Combining these two aspects, we argue that the ordinary understanding of happiness suggests a novel view on which happiness consists in experiencing positive psychological states when one ought to. This view, if right, has implications for both philosophical and psychological research on happiness. (shrink)

It is quite likely that parents will soon be able to use genetic engineering to select the sex of their child by directly manipulating the sex of an embryo. Some might think that this method would be a more ethical method of sex selection than present technologies such as preimplantation genetic diagnosis (PGD) because, unlike PGD, it does not need to create and destroy “wrong gendered” embryos. This paper argues that those who object to present technologies on the grounds that (...) the embryo is a person are unlikely to be persuaded by this proposal, though for different reasons. (shrink)

I have argued elsewhere that children have a moral right to be loved. Mhairi Cowden challenges my arguments. Among other things, Cowden believes that children do not need to be loved. In this paper, I explain why Cowden’s arguments fail and offer additional evidence for why children need to be loved.

Prozac's introduction in the late 1980s, caused a furor and focused debate on the acceptability of a drug that could do more than merely cure illness, pharmacological mood enhancement – that is, the use of drugs to improve mood beyond a level that is merely normal or healthy. As the possibilities and demand for mood enhancement increase, existing legislation will prove inadequate, designed as it is to regulate pharmaceuticals mainly for therapeutic use. This chapter explains why mood enhancement might be (...) desirable, explores some key ethical issues associated with it, and suggests how policy makers can respond to ensure that people use mood enhancement safely and responsibly. Whether it is appropriate to enhance one's mood might also depend on the manner in which the mood is experienced. While unpleasant states like depression may be appropriate and valuable in some cases, they can be disruptive and disabling if they continue indefinitely. (shrink)

The purpose of cultural competence education for medical professionals is to ensure respectful care and reduce health disparities. Yet as Berger and Miller (2021) show, the cultural competence framework is dated, confused, and self-defeating. They argue that the framework ignores the primary driver of health disparities—systemic racism—and is apt to exacerbate rather than mitigate bias and ethnocentrism. They propose replacing cultural competence with a framework that attends to two social aspects of structural inequality: health and social policy, and institutional-system activity; (...) and two psychological aspects of structural inequality: the clinical encounter, and the epistemic. -/- We agree with the structural approach. To that end, we think it would be fruitful to include attention to physical contributors to structural inequality, namely the material artifacts used in medicine. Devices, tools, and technologies can materialize biases, perpetuate oppression, and contribute to health disparities. Granted, not everything that interests philosophers can be squeezed into medical education. Nevertheless, there are compelling reasons for including the study of material artifacts in education designed to reduce health disparities. First, devices and tools often carry forward biases from the past, and keep biases hidden from plain sight. Second, by studying these artifacts, future clinicians can begin to see themselves as part of a larger sociotechnical system. Finally, as medicine becomes increasingly tech-laden, it’s important for clinicians to see how material artifacts (including algorithms) connect individuals to structures. This will help to undermine oversimplified narratives according to which objective tools and technologies can correct for the bias and subjectivity of flawed human beings. (shrink)

First published in 2000. Routledge is an imprint of Taylor & Francis, an informa company.

First published in 2000. Routledge is an imprint of Taylor & Francis, an informa company.

First published in 2000. Routledge is an imprint of Taylor & Francis, an informa company.

What is chi? -- Why you can no longer feel your life energy -- Why is learning to rebuild your chi so important? -- How to feel your chi again -- Simple breathing exercises that build chi awareness -- How to keep your chi clean and pure -- How to make your chi stronger -- Flow your chi with t'ai chi meditative movements -- How to use chi to benefit yourself and others.

本书系统地讲述了艺术哲学的基本概念,艺术意象,艺术与形式,绘画、音乐与电影艺术,艺术与象征,艺术与民族文化心理等内容。.

Where is imagination in imaginative resistance? We seek to answer this question by connecting two ongoing lines of inquiry in different subfields of philosophy. In philosophy of mind, philosophers have been trying to understand imaginative attitudes’ place in cognitive architecture. In aesthetics, philosophers have been trying to understand the phenomenon of imaginative resistance. By connecting these two lines of inquiry, we hope to find mutual illumination of an attitude (or cluster of attitudes) and a phenomenon that have vexed philosophers. Our (...) strategy is to reorient the imaginative resistance literature from the perspective of cognitive architecture. Whereas existing taxonomies of positions in the imaginative resistance literature have focused on disagreements over the source and scope of the phenomenon, our taxonomy focuses on the psychological components necessary for explaining imaginative resistance. (shrink)

Experiments have suggested that umbilical cord blood stem cells can be used to prevent diseases such as atherosclerosis. This paper discusses ethical issues surrounding such usage such as the uncertainty that individuals at risk of a disease will actually get the disease; issues related to research with children; safety issues; from where these stem cells would be obtained; and whether these usages should be considered as therapies or as physical enhancements.

本书阐述了中国审美文化史的史前时代、夏商之际的巫史艺术、周代礼乐的人文风貌、战国激情的个性展开等。.

The problem of imaginative resistance holds interest for aestheticians, literary theorists, ethicists, philosophers of mind, and epistemologists. We present a somewhat opinionated overview of the philosophical discussion to date. We begin by introducing the phenomenon of imaginative resistance. We then review existing responses to the problem, giving special attention to recent research directions. Finally, we consider the philosophical significance that imaginative resistance has—or, at least, is alleged to have—for issues in moral psychology, theories of cognitive architecture, and modal epistemology.

Junzi (君子 gentleman) is the ideal personality for Confucius. To perform benevolence ( ren 仁) and righteousness ( yi 義) is the responsibility of a junzi. A junzi also esteems bravery, which takes benevolence and righteousness and the justification of the enterprise as its prerequisites. A junzi must do things properly and act in accordance with the mean ( zhongyong 中庸). How does one achieve the mean? The person concerned needs to be flexible with the principles and the circumstances of (...) the situation. A person is not born a junzi, but to become one. And to become a junzi, one needs to cultivate one’s character, which includes the cultivation of the inner spirit and the literature and arts. Confucius’ theory of junzi is still relevant in modern times, and modern society needs a new type of junzi. (shrink)

We apply a familiar distinction from philosophy of language to a class of material artifacts that are sometimes said to “speak”: statues. By distinguishing how statues speak at the locutionary level versus at the illocutionary level, or what they say versus what they do, we obtain the resource for addressing two topics. First, we can explain what makes statues distinct from street art. Second, we can explain why it is mistaken to criticize—or to defend—the continuing presence of statues based only (...) on what they represent. Both explanations are driven by the same core idea: the significance of statues arises primarily from what they do, and not what they say. (shrink)

Junzi (君子 gentleman) is the ideal personality for Confucius. To perform benevolence ( ren 仁) and righteousness ( yi 義) is the responsibility of a junzi. A junzi also esteems bravery, which takes benevolence and righteousness and the justification of the enterprise as its prerequisites. A junzi must do things properly and act in accordance with the mean ( zhongyong 中庸). How does one achieve the mean? The person concerned needs to be flexible with the principles and the circumstances of (...) the situation. A person is not born a junzi, but to become one. And to become a junzi, one needs to cultivate one’s character, which includes the cultivation of the inner spirit and the literature and arts. Confucius’ theory of junzi is still relevant in modern times, and modern society needs a new type of junzi. (shrink)

The Mobile Phone Addiction Index is a short instrument to assess mobile phone addiction. The Chinese version of this scale has been widely used in Chinese students and shows promising psychometric characteristics. The present study tested the construct validity and measurement invariance of the MPAI by gender in middle school adolescents. The data were collected from 1,395 high school students. Confirmatory factor analysis and multiple-group CFA for invariance tests were conducted on the MPAI model which consisted of 17 observed items (...) and 4 latent factors. Findings showed that the data fit the four-factor structure model well for both males and females. Furthermore, configural, metric, scalar, and residual invariance were established by gender. The results indicated that the MPAI has acceptable psychometric properties when used in adolescents. In addition, with the strict invariance requirements being satisfied, the underlying factor scores for MPAI can be meaningfully compared across genders. To our knowledge, this study is the first attempt to test the measurement invariance of the MPAI across male and female adolescents. Our results will support future research on mobile phone addiction in adolescents. (shrink)

It has been widely reported that women are underrepresented in academic philosophy as faculty and students. This article investigates whether this representation may also occur in the domain of journal article publishing. Our study looked at whether women authors were underrepresented as authors in elite ethics journals — Ethics, Philosophy & Public Affairs, the Journal of Political Philosophy, and the Journal of Moral Philosophy — between 2004-2014, relative to the proportion of women employed in academic ethics (broadly construed). We found (...) that women are indeed underrepresented overall in prestigious ethics journal publishing. Though this is not our focus, we discuss possible causes for this finding, such as top ethics journals’ tendency not to publish much feminist philosophy; the impact of women’s lesser professional status or rank within philosophy on their prospects for, and success in, journal publishing; and the review process itself, which may disadvantage or discourage women authors — perhaps especially when their gender, rank, and affiliation are known to the editor or reviewer, or if their work is explicitly feminist. We discuss possible avenues for future research on the "woman problem" in philosophy, noting how our study relates to existing research on this issue. (shrink)

The introduction introduces the history of the concept of human rights and its philosophical genealogy. It raises questions of the nature of human rights, the grounds of human rights, difference between proposed and actual human rights, and scepticism surrounding the very idea of human rights. In the course of this discussion, it concludes that the diversity of positions on human rights is a sign of the intellectual, cultural, and political fertility of the notion of human rights. The chapter concludes with (...) an overview of the chapters present in the volume. (shrink)

In the past decade, experimental philosophy---the attempt at making progress on philosophical problems using empirical methods---has thrived in a wide range of domains. However, only in recent years has aesthetics succeeded in drawing the attention of experimental philosophers. The present paper constitutes the first survey of these works and of the nascent field of 'experimental philosophy of aesthetics'. We present both recent experimental works by philosophers on topics such as the ontology of aesthetics, aesthetic epistemology, aesthetic concepts, and imagination, as (...) well as research from other disciplines that not only are relevant to philosophy of aesthetics but also open new avenues of research for experimental philosophy of aesthetics. Overall, we conclude that the birth of an experimental philosophy of aesthetics is good news not only for aesthetics but also for experimental philosophy itself, as it contributes to broaden the scope of experimental philosophy. (shrink)

Experimental philosophy offers an alternative mode of engagement for public philosophy, in which the public can play a participatory role. We organized two public events on the aesthetics of coffee that explored this alternative mode of engagement. The first event focuses on issues surrounding the communication of taste. The second event focuses on issues concerning ethical influences on taste. -/- In this paper, we report back on these two events which explored the possibility of doing experimental philosophical aesthetics as public (...) philosophy. We set the stage by considering the significance and current state of efforts in public philosophy, and by introducing the emerging sub-discipline of experimental philosophical aesthetics. Then, we discuss the research and outreach aspects of the two events on the aesthetics of coffee. Finally, we conclude by reflecting on the prospects and potential pitfalls of experimental philosophy as public philosophy. (shrink)

Using data from China’s public debt markets, we study the value of corporate reputation and how it interacts with legal and cultural forces to assure accountability. Exploring lawsuits that change corporate reputation, we find that firms involved in lawsuits experience a decrease in bond values and a tightening of borrowing terms. Using the heterogeneities in legal and social capital environments across Chinese provinces, we find the effects are more pronounced for private firms, firms headquartered in provinces with low legal protections, (...) and firms headquartered in provinces with high social capital. The results show that lawsuits that allege misconduct are associated with reputational penalties and that such penalties serve as substitutes for legal protections and as complements to cultural forces to provide ex post accountability and motivate ex ante trust. (shrink)

The concept of right or fit is an important element entailed, but not fully articulated, in the concept of action or practice in Aristotle's theory of virtue; which, however, turns to be of the utmost importance in later Western ethics. Right is concerned with both feelings and actions, and is not the same for all individuals. It lies in between the two extremes of the spectrum of practical affairs, yet by no means equidistant from them. This account of the concept (...) of fitness or right is derived from the categories of quantity, relationship, and quality rather than from that of substance. Thus, it seems that virtue is relative to vice or error within a continuous existence. If, however, the right of passion and action is environmental and concrete, is it multiple and not singular? To this question, Aristotle gives his reply on two levels: On the level of concrete practitioners, what is right and fit to one man might not be so to another man, and hence the right of practice is not singular but multiple; whereas on the level concerned with the only right choice compared with the two extremes or errors, the right of practice will always be singular. /// "正确"是隐含于亚里士多德的德性学说中的一个重要而未充分展开的，在 后来的西方伦理学中却变成极为重要的关于行为或实践的概念。"正确"与感情和 行为都相关。"正确"并不是对所有人同样的。它是两端间的那个中间，但井不始 终与两端距离相等。对适度或正确的这种说明基本上是从数量、关系与性质范畴引 出，而不是从实体范畴引出的述说。所以，德性似乎始终是在一种有连续性的存在 中相对于恶或错误而言的。感情与行为的正确如果是环境的、具体的，它是否是多 而不是一?亚里士多德在两个层面上回答这个问题。在相对于具体实践者的层面， 对我而言的适度或正确很可能不同于对你而言的，实践的正确不是一而是多:在相 对于两端或错误唯有一个正确的选择而言，实践的正确始终只是一。. (shrink)

Along with the notion of being a person (zuo ren 做人), the notion of doing business (zuo shi 做事) in ordinary Chinese is basically an over-all notion of the norms in the practical and associative activities, carrying typically obscure meanings on practice and association affairs in some external world. Ordinary Chinese not only distinguishes these two notions but also defines a dictionary order of them, with the affairs of the internal world prior to those of the external. The fact that (...) the notion of doing business refers to business (shi 事) rather than person (ren 人) makes this order clear at a deeper level. It shows that this notion regards the practical affairs of the external world less important to the person itself than those of the internal. Except for these qualities, the notion of doing business holds some normative meanings, although contains no definite rules. These meanings indirectly relate to the notion of person that people form in their private associations and emerge as some mixture with a tactical attitude out of the need of earning a life. The notion of person gives birth to some obscure requirements, for instance, the requirement of 'doing business in accordance with your conscience' and that of 'doing business seriously'. The core world of family is marginalized in the public transition of associations. There are reasons to anticipate that in this process the notion of doing business will undergo more radical changes than that of being a person. (shrink)