Vādanyāya is one of the representative works of Dharmakīrti. It is concerned with debate logic and deals with win-or-lose reasoning rules in the broad sense of logic. In this paper, we will concentrate our discussion on Dharmakīrti’s theory of nigrahasthāna (fault) in his debate logic, a key issue in Vādanyāya. First, we point out that the justification of three logical reasons as proof conditions of debate constitutes the rational point of departure for Dharmakīrti’s debate logic. Second, we analyze the differences (...) between Dharmakīrti’s and the Naiyāyika’s notion of debate and point out that Dharmakīrti’s ‘debate’ involves two parties (the disputant and the opponent) attempting to rationally refute the other’s opinion to persuade the other to change their wrong ideas. Last, based on the discussion of Dharmakīrti’s concept of debate logic, we identify seven types of nigrahasthāna in Vādanyāya with regard to the two parties of a debate (the disputant and the opponent). (shrink)

Semi-compatibilists intend to reconcile moral responsibility with causal determinism, even if determinism is incompatible with freedom to do otherwise. For them, moral responsibility does not require free will, which is not a necessary condition for moral responsibility. They agree with the view that causal determinism is incompatible with free will. Free will is incompatible with determinism as well as moral responsibility. Both compatibilists and semi-compatibilists argue for the compatibility between determinism and moral responsibility. However, the latter fails to prove sufficiently (...) the reason why determinism is compatible with moral responsibility. (shrink)

Although a large number of literatures have explored the relationship between electronic communication during nonwork time and individual perception and behavior under the Western culture background, we still have some limitations on this topic under the cultural background of collectivism, dedication and “Guanxi” in China. Different from Western organizations, Chinese employees tend to put work first and are more inclusive of handling work tasks during nonwork time. This type of communication during nonwork time can significantly affect employees’ cognition, emotion and (...) behavior. From the perspective of Job Demands-Resources theory, this study constructs a double-edged model between electronic communication during nonwork time and employee withdrawal behavior. Sample data were collected from 516 employees with clear working time boundaries in China. The results indicate that electronic communication during nonwork time has a U-shaped effect on employee withdrawal behavior and an inverted U-shaped effect on employee’s cognition, namely job engagement. Job engagement plays a mediating role between them. Moreover, regulatory emotional self-efficacy has a moderating effect on the relationship between electronic communication during nonwork time and job engagement. These findings not only provide theoretical and practical implications for managers and employees on how to reduce withdrawal behaviors, but also advance our understanding of electronic communication during nonwork time in Chinese cultural context. (shrink)

Based on event history analysis, this study examined the survival distribution of the duration of online public opinions related to major health emergencies and its influencing factors. We analyzed the data of such emergencies that took place in China during a period of 10 years. The results of the Kaplan-Meier method and Cox proportional hazards regression analysis showed that the average duration of online public opinions regarding health emergencies is 43 days, and the median is 19 days, which dispels the (...) myth of the “Seven-day Law of Propagation.” Furthermore, the duration of online public opinions can be divided into three stages: the rapid decline stage, the slowdown stage, and the disappearing stage. In addition, the type of event, and the volume of both social media discussion and traditional media coverage all had significant impacts on the duration. Our findings provide practical implications for the carrying out of targeted and stage-based governance of public opinions. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Philosophy and Literature 25.1 (2001) 14-30 [Access article in PDF] Mallarmé Contra Wagner Eric Gans I In early 1885, Edouard Dujardin wrote to Stéphane Mallarmé for a contribution to his newly founded Revue wagnérienne. Mallarmé, admitting that he had never seen--and perhaps never heard--anything of Wagner, replied to Dujardin in July that he was working on a "half article, half prose poem," and that "never has anything seemed to (...) me more difficult." 1 A month later, the Revue published a text, more prose poem than article, entitled "Richard Wagner, rêverie d'un poète français." 2Wagner was an increasingly obligatory reference for the French avant-garde after his death in 1883. But as far back as 1862, the 20-year-old Mallarmé, no doubt influenced by Baudelaire's enthusiastic groundbreaking article "Richard Wagner et Tannhäuser à Paris" of the year before, had included Wagner along with Mozart and Beethoven in a group of three creators of the "mystery" of music, in a brief article entitled "Artistic Heresies: Art for Everyone." Characteristically enough, what fascinated the young Mallarmé was not music itself so much as the "signes sévères, chastes, inconnus" ("severe, chaste, unknown signs") (OC, p. 257) with which it was written, which give music the advantage over poetry--written in the universally understood alphabet--of being inaccessible to the uninitiated. This characteristic emphasis on writing over sound reappears in the "Hommage" sonnet for Wagner published in Dujardin's journal in January 1886, where Wagner's music is described as "mal tu par l'encre même en sanglots sibyllins" ("badly silenced by the ink itself in Sibylline sobs") (OC, p. 71). As we shall see, however, the relation between music and poetry suggested in "Art for Everyone" had by then been reversed. [End Page 14]Unlike most of his circle, Mallarmé was no Wagnerite; his "Rêverie," like his sonnet, expresses reluctant praise and reflects a certain professional jealousy. The theater had long been Mallarmé's chief preoccupation, as it had been for so many nineteenth-century writers who would be forced to make their reputation in other genres. The unfinished poem "Hérodiade," which occupied him throughout his life, took the form of a drama, and an early version of the "Après-midi d'un faune" had actually been presented to a theater director. References to music in Mallarmé's writings increase in number and specificity after 1885, and it is not unreasonable to assume that for him the prime representative of "music" in this period was Wagner. However much Mallarmé's own theater had become internalized and idealized, Wagner's theatrical success, as well as his near-deification by friends and disciples like Dujardin or Villiers de l'Isle-Adam, could not leave the poet indifferent. II What I would like to explore, however, is something more fundamental than the personal equation. Mallarmé's rivalry with Wagner over the theatrical center of culture is the rivalry of two arts and their respective means. What makes Mallarmé's critique of Wagner of particular interest is the exemplary rigor of the former's artistic intentions. Mallarmé's poems are a series of attempts to produce literary form with a minimum of figural content. Each poem has been submitted, so to speak, to Ockham's razor. The ultimate aim of this labor may be described as the discovery of the originary scene of poetry itself, the minimal sine qua non of representation, and therefore of humanity. 3 On the contrary, Wagner did not shrink from saturating the figural imagination in the pursuit of his totalizing aims. The confrontation reveals that musical maximalism in the service of national myth becomes a threat to what we may call, from Mallarmé's minimalist perspective, the anthropological mission of true art.Mallarmé held no particular brief for the theater of words; his tastes in performance went rather to the ballet, or to the mime-show, the subject of one of his most aesthetically interesting reflections. 4 Mallarmé anticipated 20th-century dramaturgy in seeing the theater not as a place for ratiocination and... (shrink)

B a c k g r o u n d. Deng Xiaoping is considered the main architect of socialist reforms and the founder of China's modernization theory. He mastered and developed the socialist system, trying to adjust it to the national conditions of China. Deng Xiaoping believed that it was by following the course of "socialism with Chinese characteristics" that China would transform from a poor country into a highly developed one. The article provides a theoretical reconstruction of the main (...) content of Deng Xiaoping's concept of "socialism with Chinese characteristics." The main philosophical and socio-political aspects of the concept of building socialism with Chinese characteristics are presented in a systematic form in the context of the foundations of Chineseization of Marxism. M e t h o d s. In the article, a historical-logical approach was used to reveal the specified research topic, which allowed us to determine the socio-political prerequisites for the emergence of Chineseized Marxism. An interdisciplinary approach made it possible to carry out a theoretical analysis of social, economic, and political changes in modern China, which were caused by the proposed theory of Deng Xiaoping's "socialism with Chinese characteristics". Systemic, structural-functional, and constructivist methods, as well as methods of synthesis and generalization, were also applied. R e s u l t s. Because of the above, the purpose of this study was to carry out a theoretical reconstruction of Deng Xiaoping's theory of building "socialism with Chinese characteristics" and to find out how his ideas influenced the development of modern China after the completion of the "Great Leap Forward" and the "Cultural Revolution" of Mao Zedong. The key features of Deng Xiaoping's proposed theory of "socialism with Chinese characteristics" were established, including the idea of democratization of society and implementation of the legal basis of state functioning; the beginning of a new period of "reforms and openness"; determining the course for socialist modernization; following Marxism-Leninism and the ideas of Mao Zedong. C o n c l u s i o n s. In conclusion, it can be noted that the main feature of Deng Xiaoping's ideas was that they were inextricably linked with the national and cultural traditions of Chinese civilization, starting from Confucianism and the gradual synthesis with Marxist ideology. Evaluating the theory of Deng Xiaoping, it can be defined as a relatively complete scientific system that covers the fields of philosophy, political economy, and scientific socialism, it contains the doctrine of socialist ideology, and the doctrine of the essence and ways of socialist development, theories of the reform of socialist political and economic systems, the theory of building a socialist country. (shrink)

ABSTRACT People tend to be unable to evaluate themselves accurately in many areas. One such area is their own and others’ morality. The current research explores the self–other moral valuation difference in the context of moral foundation theory. We propose that people generally have a moral positive illusion. Specifically, people overestimate their own morality and underestimate the morality of others. Two studies provide converging evidence that individuals underestimate the average moral valuations of others on the five dimensions of moral foundation (...) theory. In particular, we demonstrate three moderators for moral positive illusion: moral foundation type, gender, and political identity. Specifically, compared with the binding foundations, people have greater moral positive illusions based on the individualizing foundations; compared to men, women have greater moral positive illusions; and compared with liberals, conservatives have greater moral positive illusions based on the binding foundations. (shrink)

I argue that the last reflections of merleau-ponty published in his working notes ``the visible and the invisible'' is a programme for an embodied phenomenology. the aim of this programme is the overcoming of metaphysics, epitomized in subject-object dualism. the dissociated look of metaphysics results in a conceptualization of the world. philosophers must return from this flight from their bodies to the flesh of their existential situation to recover the ``things themselves''.

The duties that Gandhi believed we should follow came chiefly from the Jain religion, whose main precept is ahimsa—perhaps the only word I understood in the second musical piece performed for us earlier by Sudha Ragunathan. Ahimsa means non-harm or nonviolence, for which we gather here today. Another important precept for Gandhi and the Jains is Truth. But it is important to understand why Gandhi himself attached so much importance to these precepts of nonviolence and Truth. Gandhi said, "God is (...) Truth, Truth is God." And he meant that quite literally. He believed that God comprised all of reality, that reality comprised Truth, and that to understand all of reality was to realize God. He believed that we should pursue God, pursue Truth. (shrink)

On the concept of self; study based on Vedic literature.

This study used bibliometric data from Language Testing, a prestigious international peer-reviewed journal in the language testing field, to investigate research trends and development patterns in language testing. The bibliometric information included the number of publications, the most frequently researched test types and topics, the most cited publications and authors, the most prolific countries/regions and institutions and the most frequently collaborating countries/regions. The results showed that interest in language testing has increased over time and that regional tests and international tests (...) have been major concerns, while classroom tests/assessments have received less attention. Research topics were wide-ranging and addressed almost all language testing related issues, among which validity/validation received the highest interest across periods. Moreover, the publications were produced by a wide range of countries/regions and institutions and included collaborative research spanning various institutions and regions, although collaborative publications across countries were relatively scarce. Based on the findings of this study, implications and suggestions have been highlighted for future research, academic agencies and this journal. (shrink)

Portion of Tattvacintāmaṇi dealing with syllogism (avayava); includes commentaries and supercommentary.

Writings and discourses on spiritual life and Hindu philosophy; translated into Gujarati.

Portion of Pratyakṣakhaṇḍa of Tattvacintāmaṇi, compendium of Navya Nyāya philosophy by Gaṅgeśa, 13th century with Dīpikā commentary.

Critical edition of the portion of Tattvacintāmaṇi of Gaṅgésa, 13th cent., basic work on Hindu logic and epistemology of the neo-Nyaya school in Hindu philosophy.

Sanskrit text, portion of Tattvacintāmaṇi dealing with syllogism (avayava) ; with commentary and supercommentary, of the Navya-Nyaya school in Indic philosophy.

Explorer l'Allemagne, c'est explorer quelque chose qui était là avant d'exister : un emplacement sur la carte de l'Europe, une tache dans son histoire, au mieux une "culture", comme on dit quand on ne sait comment nommer les choses. C'est aussi se confronter à des constructions intellectuelles grandioses qui ont eu pour auteurs, entre autres Kant, Fichte, Hegel, Marx, mais aussi Nietzsche, Husserl, Heidegger. Pourtant, si la philosophie a pour territoire l'universel, pourquoi s'intéresser à la philosophie allemande? Et d'abord, peut-il (...) y avoir quelque chose de tel? C'est à une enquête sur la spécificité de la philosophie d'expression allemande que nous invite ce livre. Enquête qui réfléchit en même temps le parcours de son auteur. Ainsi l'entretien avec Thibaut Gress qui ouvre le livre montre le long commerce passionné entretenu par Jean-François Kervégan avec les penseurs allemands, de Kant et Hegel à Habermas et Honneth ; il éclaire son mode d'approche et la façon dont il comprend aujourd'hui l'activité philosophique. Cet échange dense et précis interroge la conception ambitieuse de la rationalité portée par cette philosophie : le projet d'autodétermination de la raison, son pouvoir normatif. Les chapitres ultérieurs détaillent ces formes et pouvoirs de la rationalité au prisme de l'événement révolutionnaire et scrutent les échos contemporains des thèmes et des problèmes issus de la tradition de l'idéalisme allemand. Ils évoquent enfin la question disputée de l'existence d'une pensée post-métaphysique. Un parcours engagé et érudit."--Page 4 of cover. (shrink)

This book discusses the justifications and limits of cultural nationalism from a liberal perspective. Chaim Gans presents a normative typology of nationalist ideologies, distinguishing between cultural liberal nationalism and statist liberal nationalism. Statist nationalisms argue that states have an interest in the cultural homogeneity of their citizenries. Cultural nationalisms argue that people have interests in adhering to their cultures and in sustaining these cultures for generations. Gans argues that freedom- and identity-based justifications for cultural nationalism common in literature can only (...) support the adherence thesis, while the historical thesis could only be justified by the interest people have in the long-term endurance of their personal and group endeavors. The Limits of Nationalism examines demands often made in the name of cultural nationalism, such as claims for national self-determination, historical rights claims to territories and demands entailed by cultural particularism as opposed to cultural cosmopolitanism. (shrink)

Les auteurs réunis sous la direction de Bernard Mabille et Jean-François Kervegan appartiennent à la tradition « continentale » et à la tradition analytique (anglo-saxonne). Certes les rapports de Hegel à la métaphysique étaient ambigus. Ne prétendait-il pas à la fois rompre avec la métaphysique et la prolonger sous une figure rénovée? Mais dissocier les analyses hégéliennes de leur arrière-plan métaphysique, comme le tentent les tenants de la philosophie analytique, n’est-ce pas les priver de ce qu’elles ont de plus tranchant, (...) les priver de leur mordant, bref, les ramener au niveau de ce que Hegel nommait avec dédain la « pensée d’entendement ». A vouloir « actualiser » la philosophie de Hegel, ne la condamne-t-on pas à l’insignifiance? Une réflexion exigeante et une pièce majeure de la discussion contemporaine autour de la philosophie de Hegel. (shrink)

Comment et pourquoi la philosophie juridique et politique contemporaine est-elle revenue à Kant? Il faut pour le comprendre s'intéresser d'abord à l'ancrage de la pensée du droit dans la théorie kantienne de la raison pratique et aux problèmes que pose le statut kantien d'une raison normative dans les deux champs coordonnés de l'éthique et du droit. L'articulation entre droit privé et droit public, entre droit et politique dans la Métaphysique des moeurs doit être considérée en relation avec l'exigence d'une fondation (...) unitaire du système des normes pratiques. La philosophie politique de Kant peut dès lors être envisagée dans le prolongement de sa théorie du droit international, avec l'ouverture d'une perspective cosmopolitique qu'il importe de définir avec précision. (shrink)

This paper proposes that a corporation’s vulnerability to public scrutiny drives its corporate giving. The hypothesis that companies donate for strategic motives is tested against the alternative that they do so for altruistic reasons. Court cases and news articles were selected as proxies for public scrutiny. Macroeconomic variables were used to gauge the level of public charitable need and test for altruism. Through examining the philanthropic behavior of 40 Fortune 500 companies over 7 years, this paper finds that companies are (...) strategic and altruistic in their giving. (shrink)

A qualitative study was conducted with 48 Chinese counselors and psychotherapists who were interviewed in 2006 and an independent sample of 50 participants who responded to a survey in 2014. This study aims to explore how the new emerging expansion of mental health practice is related to issues and challenges of dual role relationship and how the well-engrained values and social characteristics of Chinese culture influences perceptions and resolution of ethical dilemmas. The participants identified similar dual relationships in 2006 and (...) 2014: Incidental boundary crossings, a sexual or romantic relationship, a dual social relationship, and a professional dual relationship were the most frequently reported types of dual relationships encountered by Chinese practitioners, and the socioeconomic and cultural context and the development trajectory of counseling and psychotherapy in China play a significant role in shaping practitioners’ behaviors. The comparison of the data in 2006 and 2014 indicated that practitioners in psychotherapy and counseling have an improved awareness and understanding of ethical issues, evidenced by the decreasing cases of romantic and sexual relationships and increasing cases of social dual relationships influenced by the interrelatedness of traditional Chinese culture. (shrink)

This book examines the central questions concerning the duty to obey the law: the meaning of this duty; whether and where it should be acknowledged; and whether and when it should be disregarded. Many contemporary philosophers deny the very existence of this duty, but take a cautious stance toward political disobedience. This 'toothless anarchism', Professor Gans argues, should be discarded in favour of a converse position confirming the existence of a duty to obey the law which can be outweighed by (...) values and principles of political morality. Informed by the Israeli experience of political disobedience motivated by radically differing moral outlooks, the author sets out the principles which should guide our attitude to law and political authority even amidst clashing ideologies and irreconcilable moralities. This book will be of interest to students and scholars of law, philosophy and politics, and anyone concerned with the individual's responsibilties toward his or her political community. (shrink)

The legitimacy of the Zionist project--establishing a Jewish homeland in Palestine--has been questioned since its inception. In recent years, the voices challenging the legitimacy of the State of Israel have become even louder. Chaim Gans examines these doubts and presents an in-depth, evenhanded philosophical analysis of the justice of Zionism.

Originary Thinking deals with generative anthropology, a radically new conception of human science founded on the hypothesis that humanity emerged in a communal event in which intraspecific violence was deferred by the production of a linguistic sign. The author pursues in the areas of religion, ethics, philosophy of language, theory of discourse, and aesthetics, the exploration begun in his The Origin of Language (1981) and continued in The End of Culture (1985) and Science and Faith (1990). The present volume adds (...) two significant new elements: (1) originary analysis-a methodology for rethinking the fundamental categories of the human in terms of the originary scene. On the basis of an originary model of aesthetic experience, the author presents an outline of Western aesthetic history from the classical era to the postmodern. The fundamental premise behind Originary Thinking is that the return to the specificity of a scene of origin is the necessary guarantee of openness in human science. (shrink)