This research examines how one’s construal level of a crisis differs by crisis type, and how the interplay of crisis type and apology appeal type impacts the effectiveness of apology messages in a corporate crisis context. Findings indicate that one’s mental construal toward a crisis varies by crisis type, with a self-threatening crisis leading to a lower level of construal than a society-threatening one. Findings further suggest that in a society-threatening crisis condition, an informational apology was more effective than an (...) emotional one. However, in a self-threatening crisis condition, there was no significant difference between two different message types. These findings offer valuable guidelines for developing effective crisis response strategy. (shrink)

In the mid-1980s, Dario Donatelli participated in a laboratory study of the effects of around 800 h of practice on digit-span and increased his digit-span from 8 to 104 digits. This study assessed changes in the structure of his memory skill after around 30 years of essentially no practice on the digit-span task. On the first day of testing, his estimated span was only 10 digits, but over the following 3 days of testing it increased to 19 digits. Further analyses (...) of his recall performance and verbal reports identified which mechanisms of the original memory skill he could retrieve or reacquire over the 3 days of practice. We discuss theoretical implications for the retention of skilled memory performance, the effects of age-related changes in memory on it, and for the future study of the effects of disuse on exceptional performance and complex skill. (shrink)

Autonomous vehicles (AVs) hold considerable promise for maintaining aging adults’ mobility as they develop impairments in driving skill. Nonetheless, attitudes can be a significant barrier to adoption as has been shown for other technologies. We investigated how different introductions to AV, video with a driver in the front seat, the rear seat, and a written description, affected attitudes, as well as how individual difference variables such as age, gender, prior knowledge, and personality traits predict attitudes within a middle-aged (Median age (...) = 34, IQR = 20, n = 441) Amazon Mechanical Turk sample. The 16-item attitude survey uncovered three factors: Concern with AV, Eagerness to Adopt AV technology, and Willingness to Relinquish Driving Control. ANOVAs showed that only age (younger less concerned) and gender, (females more concerned) were significant factors in Concern with AV. Only gender affected Willingness to Relinquish Driving Control, with males more willing. Multiple regressions that included previous knowledge level and personality traits showed a different pattern. Female gender and greater conscientiousness were associated with greater Concern about AV. Prior knowledge of AV was associated with less concern. Emotional stability and openness to experience were positive predictors of Eagerness to Adopt AV, whereas conscientiousness was a negative predictor. Prior knowledge and openness to experience, positively, and extraversion, negatively, were associated wi... (shrink)

Background Nurses providing care to patients with end-of-life or terminal illnesses often encounter ethically challenging situations leading to moral distress. However, existing quantitative studies have examined moral distress using instruments that address general clinical situations rather than those specific to end-of-life care. Furthermore, qualitative studies have often been limited to participants from a single unit or those experiencing moral distress-induced circumstances. A comprehensive and integrated understanding of the overarching process of moral distress is vital to discern the unique circumstances surrounding (...) end-of-life care and its consequential impacts. Research objectives To explore the moral distress experiences of nurses who are frequently involved in caring for patients with end-of-life or terminal illnesses and apply it to two existing theories: the model of moral distress and the ecological model. Research design A qualitative descriptive approach was employed. Participants and research context Seven focus group interviews involving 30 nurses were performed. The subsequent transcriptions underwent rigorous content analysis. Ethical considerations We obtained Institutional Review Board approval from a university. Focus group interviews were conducted with nurses who agreed to participate and signed the consent form. Findings The moral distress-inducing factors and nurses’ perceived impact of moral distress were identified and categorized based on moral distress theories and ecological models. A total of 15 categories and 30 subcategories across the following 4 domains were derived: (1) intrapersonal, (2) interpersonal, (3) organizational, and (4) structural factors. Conclusions End-of-life-specific circumstances induced moral distress among nurses, with both negative and positive impacts identified. Effective organizational and policy support is essential to manage conflicts, form a healthy organizational culture, provide training, and prevent unnecessary expenses due to the negative consequences of moral distress. (shrink)

This chapter explores what Kant means by “life”, the “feeling of life”, the “feeling of the promotion of life”, and related notions, such as the idea of a “vital power”, through the contrast between Kant’s account of the beautiful and his account of the sublime. We argue that it is significant that Kant characterizes the feeling of the beautiful as a feeling of the promotion of life but the feeling of the sublime in terms of vital powers. We account for (...) this difference by showing that in experiences of beauty, we are aware of ourselves as rational but embodied human beings, as part of nature. In the feeling of the sublime, by contrast, we are aware of ourselves as pure rational beings. This entails that in the beautiful, we experience nature as deeply life-promoting, while in the sublime, we experience the independence of our supersensible vocation from nature. (shrink)

Drawing on Mikhail Bakhtin’s theory of double-voicedness and James Scott’s theory of public and hidden transcripts, this essay investigates the colonial context of Romans 13:1–7 with particular attention to the Roman imperial cult. It is my contention that Paul attempts to persuade the audience to resist the imperial cult, whilst negotiating colonial power and authority. It is assumed that colonial discourse is, by nature, a double-voiced discourse in that the public transcript of the dominant and the hidden transcript of the (...) suppressed coexist in a continued state of internal tension and conflict. Seen in this light, Paul as a colonised subject parodies the public transcript of the elites in his own hidden transcript. However, Paul’s doubled-voiced discourse finally turns out to be subversive against the dominant culture by suggesting that ultimate honour, fear, and authority should not be due to the rulers of the Roman Empire but to God. (shrink)

Most people have the intuition that, when we can save the lives of either a few people in one group or many people in another group, and all other things are equal, we ought to save the group with the most people. However, several philosophers have argued against this intuition, most famously John Taurek, in his article ‘Should the Numbers Count?’ They argue that there is no moral obligation to save the greater number, and that we are permitted to save (...) either the many or the few. I argue in this article that, even if we are almost completely persuaded by these ‘numbers sceptics’, we ought not to just save the few. If the choice is simply between saving the many or the few, we ought to save the many. (shrink)

This book is an in-depth interpretation of Max Weber as a political theorist of civil society. On the one hand, it reads Weber's ideas from the perspective of modern political thought, rather than the modern social sciences; on the other, it offers a liberal assessment of this complex political thinker without attempting to apologize for his shortcomings. Through an alternative reading of Weber's religious, epistemological and political writings, the book shows Weber's concern with public citizenship in a modern mass democracy (...) and civil society as its cultivating ground. Kim argues Weber's political thought, thus recast, was deeply informed by Kant, Hegel, Nietzsche and other German political thinkers and also reveals an affinity to the liberal-republican tradition best represented by Mill and Tocqueville. Kim has effectively resuscitated Weber as a political thinker for our time in which civic virtues and civil society have once again become one of the dominant issues. (shrink)

De jure coreference in a discourse is typically understood as explicit coreference that speakers are required to recognize in order to count as having correctly understood the discourse. For example, in an utterance of the sentence ‘Tom went to the market because he needed soy milk’, the two underlined terms are typically coreferential in a way that appreciating their coreference is required to fully understand the utterance. Often, de jure coreference is understood as an equivalence relation, so in particular it (...) is thought of as a transitive relation. However, Pinillos (Philos Stud 154(2):301–324, 2011) provides examples that apparently challenge the transitivity of de jure coreference. In this paper, I argue for two claims. First, while it is inconclusive whether the relevant terms in Pinillos’s examples satisfy his third condition, it is much clearer that they fail to satisfy his first two conditions. Given that Pinillos’s conditions capture important characteristics of de jure coreference, his examples do not successfully show the non-transitivity of de jure coreference. Second, I present an alternative account of his examples, one that shows which representation the anaphoric pronoun in an example of the sort that he presents is de jure coreferential with. (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 paper explores Ham's role as a maverick thinker, a pacifist and an innovator of religious pluralism in twentieth century Korea. Ham saw an individual's spiritual quest and the struggle for social justice as interrelated. As an idealist, Ham viewed human beings basically as moral beings, and perceived the Supreme Being or God not only as a transcendental being, but also as an imminent being both in the sense of existing everywhere and also in the sense of existing as `inner (...) voice'. On this basis, my paper examines Ham as an intermediary between East Asia and the West and between `losers' and `winners' in history, and assesses how he was shaped by, and responded to, the challenges of his time. Firstly, I will look at Ham's search for Korea's national identity under Japaneseimperialism and his determination to write an account of Korean history from the standpoint of the oppressed, in order to inspire his downhearted countrymen. I will also examine how, using his own Biblical interpretation of Korean history, Ham provided a mission and vision not only for oppressed Koreans under Japanese colonialism, but also for 'losers' and ordinary people everywhere. In the second section, I will further explore Ham's sense of pacifism by examining how Ham's ideas were open-ended not only towards the Asian classical philosophies of Taoism, Confucianism, Buddhism and Hinduism, but also towards traditional Christianity, the non-church movement, Quakerism, Western sciences and rationalism. I will also consider why he had to respond as an individual to the challenges both of society and of the historical era. In the third section, I will concentrate on how Ham's Christo-centric views had fundamentally altered to a more universal perspective and also how he asserted the necessity for the restoration of Christianity from the ceremonial and `weird' to the ethical and socially just. Lastly, I will look at Ham's definition of Jesus and why he used the new terminology the 'Ssial' instead of the archaic expressions 'people' or 'national.' By doing so, I will examine how Ham achieved what is one of the most difficult things in this world, to be a genuinely conscientious leader despite corrupt surroundings. (shrink)

Max Weber’s reputation as one of the founding fathers of the modern social sciences relies in large measure on his methodological contributions such as value objectivity or freedom a...

According to one interpretation, Montesquieu believed that laws should be suited to the particular physical and moral characteristics of a nation, and that political change should not be abruptly imposed. However, as Montesquieu nonetheless condemned despotism, he argued that change in despotic regimes should happen gradually through the noncoercive alternative of doux commerce. My aim is to challenge this interpretation of Montesquieu in two ways. First of all, Montesquieu was far more skeptical about the possibility of political change; so strong (...) was his physical determinism that Montesquieu himself thought that despotic states could not be reformed, even through commerce. Second, even though successors of Montesquieu—such as the Abbé Raynal—did view the use of force in reforming despotic states as futile and preferred commerce as a benign alternative, they had to acknowledge that even commerce could not take root in those supposedly despotic states without coercion. The two most representative doux commerce theorists of the eighteenth century, when confronted with the prevailing trope of Oriental despotism, were far less optimistic about the civilizing effect of commerce than today’s interpretations suggest. My reading of The Spirit of the Laws and The History of the Two Indies suggests the limits of turning to eighteenth-century doux commerce ideals to theorize political reform in so-called despotic governments today. (shrink)

My dissertation is concerned with some recent attempts to develop a naturalistic account of perceptual judgement as a step towards a solution of the metaphysical problem of intentionality. Broadly speaking, two naturalistic approaches to this issue can be found in the recent literature: the causal theories of Fodor and others, and the teleological account of Millikan and Papineau. I present both approaches, and exhibit one common problem facing these accounts. The common problem is what I call, "The Problem of Multiple (...) Contents." Crudely speaking, the problem for a causal theory of perceptual content is that normally there are multiple causal links between an object and the perception of it. What is special about the cup that makes it the object of perception? A parallel problem occurs for the teleological theory which emphasizes the effects of a perceptual state for the determination of its object. I argue that the above accounts don't have enough resources to single out a unique intentional content. ;I turn next to Dretske's account, which combines elements of and , an account centered on the notion of "indication function". Dretske's sophisticated account turns out, after a careful examination, not to be completely free from the problem that afflicts and . ;In the final chapter of my dissertation, I propose a strategy for solving the problem of multiple contents. My proposal is based on the observation that perceptual objects are often what we interact with not only through sensory transactions, but also through behavior. Sensory information from the objects located in a perceiver's environment guides his behavior, and which in turn make an impact on the environment, in particular, on those very objects which triggered the perceptually guided behavior. There is something special about the object of perception in that it lies at the intersection of the sensory causal chain and the behavioral chain. Much work needs to be done before this strategy will yield a full account of intentionality. Nevertheless, I argue that it is a promising approach to the problem of multiple contents. (shrink)

An examination of the language and style of the work to demonstrate Smith’s engagement with the challenges which history and actuality offer to his beliefs in the natural system of liberty.

A special supplement [of Kuang-ming Daily] published an article by Comrade Chu-ko Yin-t'ung entitled "Can the Law of Contradiction Be Contravened?"; in it he maintains that the law of contradiction, as well as the other laws of formal logic, must be observed in every situation. "When thinking dialectically, the laws of formal logic must always be observed." His chief argument is that "we have still not found an example in which the law of contradiction has been contravened." In addition to (...) explaining the three generally accepted judgments resulting from dialectical thinking on the definitions, etc., of mechanical motion, he asserts that they actually contain no "logical contradictions." There are, however, other arguments; and since, after the article was published, there were some who opposed it and some who agreed with it, I thought I would contribute to the discussion. (shrink)

In Nos. 105 and 121 of the Kuang-ming Daily "Philosophical Supplement," there were two articles by Ch'ieh Ta-yu: "Some Opinions on the Problem of Determining the Object of Dialectical Logic" and "The Marxist Dialectical Method and Dialectical Logic." The first is quite general, while the second "elucidates the connections and differences" between dialectics and dialectical logic discussed in the first article. Almost all the basic points in both articles are erroneous. Actually, the author waves the banner of antidogmatism and expounds (...) a revisionist point of view. We will now refute his contentions. (shrink)

Yan Yuan (1635-1704) has long been a controversial figure in the study of Chinese intellectual and cultural history. Although marginalized in his own time largely due to his radical attack on Zhu Xi (1130-1200), Yan became elevated as a great thinker during the early twentieth century because of the drastic changes of modern Chinese intellectual climate. In Body, Ritual and Identity : A New Interpretation of the Early Qing Confucian Yan Yuan (1635-1704), Yang Jui-sung has demonstrated that the complexity (...) of Yan's ideas and his hatred for Zhu Xi in particular need be interpreted in light of his traumatic life experiences, his frustration over the fall of the Ming dynasty, and anxiety caused by the civil service examination system. Moreover, he should be better understood as a cultural critic of the lifestyle of educated elites of late imperial China. By critically analyzing Yan's changing intellectual status and his criticism that the elite lifestyle was unhealthy and feminine, this new interpretation of Yan Yuan serves to shed new light on our understanding of the features as well as problems of educated elite culture in late imperial China"--Provided by publisher. (shrink)

The idea that God creates out of Himself seems quite attractive. Many find great appeal in holding that a temporally finite universe must have a cause, but I think there’s also great appeal in holding that there’s pre-existent stuff out of which that universe is created—and what could that stuff be but part of God? Though attractive, the idea of creation ex deo hasn’t been taken seriously by theistic philosophers. Perhaps this is because it seems too vague—‘could anything enlightening be (...) said about what those parts are?’—or objectionable—‘wouldn’t creating out of those parts lessen or destroy God?’ Drawing from Stephen Kosslyn and Michael Tye’s work on the ontology of mental images, I respond to the above questions by developing a theory on which God creates the universe out of His mental imagery. (shrink)

Nishida in his writings pursued two main lines of thought, which are almost equally pervasive and persistent. These are the philosophy of self-consciousness, which is mainly religious and soteriological, and the philosophy of history-politics, which is fundamentally historical and political. Both philosophies are essentially ontologies, by virtue of the application of ontological operators. These operators function in almost every phase of Nishida's philosophy, with the notable exception of his discussion of the sciences, and in the main include activity, self-determination, actuality, (...) one-qua-many logic, and immanent-qua-transcendent logic. Once they are at work, whatever entity they apply to will have full reality in Nishida's texts. In general, the operators are applied in turn to pure experience, an artistic creation, an act of self-consciousness, a historical epoch, the state, and the Emperor, in their chronological order in Nishida's texts. The extension of his ontological operators from acts of self-consciousness to a historical epoch is what I call the turn in Nishida's philosophy. This occurred about 1931 and is the most decisive shift in Nishida's philosophy, because it paved the way for Nishida's return to the world which he had once rejected and called transitory. This turn signifies that the applications of these ontological operators are turned from conscious phenomena to non-conscious phenomena, and also reflects Nishida's own critical stance toward his earlier religious-soteriological philosophy. ;Nishida's extension of ontological operators to his historical-political thinking, or his assertion of a direct union of self-consciousness and the historical world, is seen as fundamentally inappropriate. It fails to appreciate the incompleteness of a historical epoch and the culpability of the state. I call this union a category mistake, since acts of self-consciousness and a historical epoch are not similar enough to be treated by similar ontological operators. Nishida's later philosophy may be seen as his effort to overcome his earlier sharp distinction between homo interior and homo exterior by giving fuller reality to the latter. But the manner in which Nishida overcomes his internalism remains fundamentally internal, since the ontological operators themselves, which he uses to overcome that internalism, are originated from his discussion of aesthetic creativity and creative acts of self-consciousness. (shrink)

A controversy of the Perception is focused on the Mind-Nature relation by Confucian Scholars in 18th century Joseon Dynasty. Chang-Hyup Kim [金昌協], especially, asserted that the Perception should be the unique side of Mind, because the Wise [智: the Mind of Judgment, remarkably about the righteous or not] is one aspect of the Nature. He needs to define the category of Wise and Perception, because the existing definition of Wise as an unprocurable activity of Mind. That might bring a confusion (...) of concepts though The Mind and Nature, in his view. More over he added the essential aspect of Perception to real activity of Perception, and in this point of view, the position of Mind is important to the process of consolidating into Nature. Therefore he asserted that we should perceive the Nature, the essence, in the side of Mind [卽心指性]. This vision of the aim to Nature in the point of Mind, which was reinvestigation of Neo-Confucianism and this was succeeded to the general with academic traditional of Nak School [洛學]. (shrink)

There is no consensus concerning how to understand the ‘two-step proof structure’ (§§15–20, 21–7) of the Transcendental Deduction in the B-edition of the Critique of Pure Reason. This disagreement invites a closer examination of what Kant might have meant by a ‘transcendental deduction’. I argue that the transcendental deduction consists of three tasks that parallel Kant’s broader project of a ‘critique’ of pure reason; first, an origin task to justify reason’s authority to use them; second, an analytical task that determines (...) the conditions under which this authority can be legitimately exercised; and third, a dialectical task to determine the conditions under which this authority cannot be legitimately exercised. So long as we continue to read the B-Deduction solely in terms of its two-step proof structure, we overlook how Kant’s notion of ‘critique’ constitutes the real grounds for his argumentative strategy there. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Buddhist-Christian Studies 20 (2000) 95-113 [Access article in PDF] Further Buddhist Christian Dialogue: A Review Article of Hee Sung Keel's Understanding Shinran: A Dialogical Approach Alfred BloomUniversity of Hawai'iIt was my original intention to write a review of Professor Keel's book. The exceptional quality of the book itself, however, and the issues it raises concerning Shin Buddhism call for a more detailed exploration and discussion. Therefore, this essay (...) is a review article offered in the interests of promoting the dialogue which Professor Keel has so eloquently and capably initiated.With the appearance of Professor Keel's book the development of Shin studies has reached a major milestone. Aspects of Shinran's (1173-1262) life and thought have occasionally been discussed by scholars in the West and by participants in Buddhist-Christian dialogue conferences. In this work we have a detailed analysis of Shinran's thought and the problems and questions that emerge from his interpretation of Mahayana Buddhism and Pure Land teaching. The breadth of Professor Keel's knowledge of Shinran and the depth of his insight into the teaching will carry Buddhist-Christian dialogue into the relatively unexplored area of Shin Buddhist-Christian dialogue.Professor Keel underscores the fact that the translation of Shinran's writings into English has significantly advanced Shin studies by making the teachings available to a wider range of inquirers. It also demonstrates the great responsibility shouldered by Shin scholars who have produced these texts. They must respond substantively and positively to the issues raised by Professor Keel.Though he is clearly Christian, he offers a lucid, sensitive, and fair summation of Shinran's religious experience and thought. He has opened the door of dialogue by presenting an interpretation of Shinran which requires a response. He does not take the position that he possesses the truth, nor does he attempt to refute Shinran in favor of Christianity. He does not judge Shinran to be in error, so much as to point to the paradoxes and dilemmas that are implied in his thought. We shall focus on these later.His volume addresses features of the study of Shinran. Chapter One, entitled The Easy Path, takes up the social and religious background and context of Pure Land [End Page 95] teaching out of which Shinran emerged. Particularly important is the teaching of Honen (1133-1212) whose interpretation of the sole practice of nembutsu (recitation of Amida Buddha's name) threatened the traditional Buddhist establishment. Honen taught that the nembutsu recitation was fully sufficient to realize birth in the Pure Land and ultimate enlightenment without depending on the elaborate, complex Buddhist institutions which offered arduous, rigorous methods for attaining liberation from the bondage of finitude. The elevation of a single practice as the way to enlightenment characterizes the new forms of Buddhism in the Kamakura period (1185-1332).The emphasis on the sole practice of nembutsu devotion marking Honen's Pure Land teaching, Dogen's dedication to zazen meditation alone, and Nichiren's insistence on the recitation of the title of the Lotus Sutra [Saddharma-pundarika-sutra] all countered the worldliness and decline of the contemporary Buddhist order of the period, as well as responded to the social turbulence and disorder arising from social change and shifts of power in Japan at that time. These developments also provided the background of Shinran's religious search and inspired his interpretation of Pure Land teaching which, while trying to clarify Honen against his critics, went beyond the master in significant areas.In Chapter Two, Shinran the Bonpu, Keel takes up Shinran's religious development and life. Bonpu means a foolish, common mortal, an ordinary person. As Keel points out, religion begins with problems intrinsic to human life. In the case of Shinran, he became deeply aware of the great evils of ignorance, greed, and anger within himself and in his world. Shinran's existential seriousness and honesty led him to draw "the ultimate conclusion from the message of his master [Honen] and [push] it to the extremity of paradoxicality, giving... (shrink)

“Ovid’s Old Age” is a sung poem written by the Polish poet and musician Jacek Kaczmarski which engages with the myth of Ovid’s exile. Kaczmarski’s works were heavily influenced both by classical culture and his experience of political emigration during the communist era. He was famed as an unofficial bard of the opposition movement, but is as yet little known to classical reception scholars. This paper presents Kaczmarski’s creative engagement with Ovid as both a deeply personal reflection on the (...) nature of exile and at the same time a universal commentary on poetry under authoritarian regimes. Our interpretation is based on a thematic analysis of the poem, including landscape, imperialism, displacement, “national” poets in exile, nostalgia, and the force of poetry. We set the reception in its social, political, and biographical context, with reference to several mediating receptions of the Ovidian exile. In Kaczmarski’s poem, the Ovidian voice helps the poet to express the trials of emigration and reveals their effect on his art. It shows how engagements with classical culture may flourish, even while the formal discipline of Classics has been undernourished. We provide a bilingual translation of “Ovid’s Old Age” to foster the understanding of migratory experiences in contemporary poetry and enrich international scholarship on the reception of Ovid with a response from communist Poland. (shrink)

In this volume Donald Munro, author of important studies on early and contemporary China, provides a critical analysis of the doctrines of the Sung Neo-Confucian philosopher Chu Hsi (1130-1200). For nearly six centuries Confucian orthodoxy was based on Chu Hsi's commentaries on Confucian classics. These commentaries were the core of the curriculum studied by candidates for the civil service in China until 1905 and provided guidelines both for personal behavior and for official policy. Munro finds the key to the (...) complexities of Chu Hsi's thought in his mode of discourse: the structural images of family, stream of water, mirror, body, plant, and ruler. Furthermore, he discloses the basic framework of Chu Hsi's ethics and the theory of human nature that is provided by these illustrative images. As revealed by Munro, Chu Hsi's thought is polarized between family duty and a broader altruism and between obedience to external authority and self-discovery of moral truth. To understand these tensions moves us toward clarifying the meaning of each idea in the sets. The interplay of these ideas, selectively emphasized over time by later Confucians, is a background for explaining modern Chinese thought. In it, among other things, Confucianism and Marxism-Leninism co-exist. Originally published in 1988. The Princeton Legacy Library uses the latest print-on-demand technology to again make available previously out-of-print books from the distinguished backlist of Princeton University Press. These editions preserve the original texts of these important books while presenting them in durable paperback and hardcover editions. The goal of the Princeton Legacy Library is to vastly increase access to the rich scholarly heritage found in the thousands of books published by Princeton University Press since its founding in 1905. (shrink)

In this volume Donald Munro, author of important studies on early and contemporary China, provides a critical analysis of the doctrines of the Sung Neo-Confucian philosopher Chu Hsi. For nearly six centuries Confucian orthodoxy was based on Chu Hsi's commentaries on Confucian classics. These commentaries were the core of the curriculum studied by candidates for the civil service in China until 1905 and provided guidelines both for personal behavior and for official policy. Munro finds the key to the complexities (...) of Chu Hsi's thought in his mode of discourse: the structural images of family, stream of water, mirror, body, plant, and ruler. Furthermore, he discloses the basic framework of Chu Hsi's ethics and the theory of human nature that is provided by these illustrative images. As revealed by Munro, Chu Hsi's thought is polarized between family duty and a broader altruism and between obedience to external authority and self-discovery of moral truth. To understand these tensions moves us toward clarifying the meaning of each idea in the sets. The interplay of these ideas, selectively emphasized over time by later Confucians, is a background for explaining modern Chinese thought. In it, among other things, Confucianism and Marxism-Leninism co-exist. Originally published in 1988. The Princeton Legacy Library uses the latest print-on-demand technology to again make available previously out-of-print books from the distinguished backlist of Princeton University Press. These editions preserve the original texts of these important books while presenting them in durable paperback and hardcover editions. The goal of the Princeton Legacy Library is to vastly increase access to the rich scholarly heritage found in the thousands of books published by Princeton University Press since its founding in 1905. (shrink)

"Few thinkers have stood as squarely at both the center and the periphery of an intellectual movement as has Shao Yung (1011-1077). Ethical model and eccentric, socialite and eremite, Shao Yung is perhaps not only the greatest enigma of early Neo-Confucianism, but also one of its undisputed giants. In this impressive life-and-thought study, Don J. Wyatt painstakingly sifts through all available evidence relating to Shao Yung and his scholarship to provide a portrait that fully exposes the moral center of the (...) man and his work. Drawing on the abundant store of letters and accounts by Shao's contemporaries and his own much-neglected poetry, Wyatt has assembled a study that intimately relates Shao's life to his thought. He challenges the assumptions of previous Western scholarship by persuasively arguing against the acceptance of works traditionally ascribed to Shao - specifically, the Kuan-wu wai-p'ien (Outer Chapters on Observing Things), the Yu-ch'iao wen-ta (Fisherman and Woodcutter Dialogue), and the cryptic quasi-autobiographical essay Wu-ming kung chuan (Biography of the Nameless Lord)." "Shao is presented as an independent thinker whose philosophical lexicon functioned according to a profound interdependence that was unique among the systems of his peers. His metaphysical concepts, which appear impervious to and beyond the scope of human influence - namely, his ching-shih (world ordering), kuan-wu (observing things), and I-Ching - derived hsien-t'ien (before Heaven) methodologies - are essentially the products of a morally reflective life. Wyatt's discoveries, therefore, refute the common assertion of Shao Yung's moral indifference. Moreover, by meticulously integrating the progress of this Neo-Confucian's thought into the course of his life, the author has produced one of the most textured and accessible works on a philosopher of the Sung era."--BOOK JACKET.Title Summary field provided by Blackwell North America, Inc. All Rights Reserved. (shrink)

When I was first invited by Prof. Kim Yong -pyo, editor of the IJBTC, to review this book, I declined, due to the fact that Prof. Park was my teacher and mentor at SUNY Stony Brook, not only as a graduate student, but as an undergraduate as well. For this reason I was afraid that I would not be able to bring the requisite critical distance to the task. After having had the opportunity to read the book, however, I changed (...) my mind, for two main reasons: I realized that it might be personally satisfying to take the opportunity to re-engage myself in the kind of Buddhist soteriological discourse that originally attracted me to Buddhist Studies to begin with, and the potential for lapses in proper critical distance notwithstanding, I felt that there is some sense in which I could bring some insights into the appraisal of this book probably only accessible to myself, given my long relationship with Sung Bae Park and my deep personal interest in his project. So I hope readers of this review will accept it with these factors in mind. There is one question that we may want to ask before dealing with a book like this: Is there a place in our Buddhist Studies academia for the discussion of personal religious experience, or for the investigation of the phenomenon of religiosity? I know of more than a few who would answer such a question with an outright "no." Others might say, "It depends upon how one goes about it." And still others may be very excited by such a prospect. (shrink)

ABSTRACTAccording to some influential readings of the Groundwork of the Metaphysics of Morals, the view presented there of the kind of spontaneity we are conscious of through theoretical reason and...

The sustainability labeling on the front of a package featured in a print advertisement may influence consumers’ product evaluations and purchase decisions. The findings of this exploratory study suggest that consumers seem to evaluate the sustainability claim more favorably if the advertisement highlights the personal impact on them. Moreover, environmental involvement appears to further moderate the effects of sustainability claims and environmental impact framing. The interactions that emerged in this study suggest that sustainability labeling effects constitute a complex phenomenon that (...) warrants future research. (shrink)

This work critically builds on James K. A. Smith's postmodern Pentecostal epistemology with the aid of Reformed epistemology. The resulting postmodern Christian epistemology retains the central postmodern characteristics of perspectivalism and embodiment while integrating the truth element of Reformed epistemology’s warrant criteria.

This article has the purpose of examining the commentation that Sung-ho Yi Ik and Da-san Jung Yak-yong developed of Sa-chil Debate (사칠논쟁) Which was a philosophical debate in Chosun Dynasty. Sa-chil Debate began from Toe-gye Yi Whang and Ko-bong Gi Dae-sung and soon as a result of Yul-gok Yi Yi and Woo-gae Sung Hon repeating the debate, It appeared as a kind of philosophical theme. After that, Yul-gok and Toe-gye's students formed a kind of school. They also (...) made the debate extended and the theory more sophisticated by criticizing a counterpart's argument on base of ideologizing their teacher's theory. About 200 years after Toe-gye died, Sung-ho Yi Ik was born and after about 250 years, Da-san Jung Yak-yong was born. Both they experienced a western naturalscience and a catholic theory as Silhak Scholars (실학자). Therefore their this kind of interpretation about Sung-li Debate must be offering a deeply interesting investigation to us. In conclusion, Sung-ho advocated Toe-gye's theory at all, adding more explanation to it and Da-san evaluated all of Toe-gye's and Yul-gok's theory to be right because their theories have a unique logicality of making a sense. Sung-ho stood on a Shilhak view point gave up a organic cosmology ofSung-li theory which has a continuity to cosmology and moral theory, arguing Sa-chil-Li bal-Yil-lo Theory (四七理發一路說) by understanding Sa-chil Debate based on only moral perspective. Even though Da-san also said Yang-si Theory (兩是論) that both their theories are all right, he argued that Toe-gye's theory is much more important in the aspect of moral practice owing to his religious opinion by a catholic affect. By the way, Sung-ho supplemented and explained Toe-gye's theory, but he had not a sufficient logic and was not objective because of his leaning into advocating Toe-gye's theory much further. Da-san had an advantage of evaluating both Toe-gye's and Yul-gok's theory to be all right, but came to argue an insufficient philosophy on account of its simplicity. (shrink)

A close reading of Simone Weil's philosophical and literary writings examining themes of ethical obligation, dispossession and vulnerability in relation to the works of Emmanuel Levinas, Maurice Blanchot and Judith Butler.

Purpose: The purpose of this study was to verify the long-term effect of adverse childhood experiences, school disengagement, and the reasons for leaving school on adolescent delinquency while adjusting for sex.Methods: Data were collected from 663 teenagers [male 368, female 295; mean age = 16.81 ; age range = 13–19 years] through a Longitudinal Survey and Support Plan for Dropouts.Results: Multivariate latent growth modeling demonstrated that ACEs and school disengagement are positively associated with delinquency and the mediating effect of school (...) disengagement on association between ACEs and delinquency was verified. Teenagers who quit school for personal reasons reported fewer instances of delinquent behavior than adolescents who left because of school reasons.Conclusion: This study suggests that researchers and teachers need to consider ACEs and school disengagement as a warning index for delinquency with school dropout. In addition, the reason for leaving school should be considered to clarify the effect of school dropout on delinquency in adolescents who dropout. (shrink)