Social norms of responsibility are shared beliefs on what constitutes responsible behavior, and they play a significant role in determining CSR. This study analyzes how social norms of responsibility permeate corporate boundaries and influence CSR through political leaders, corporate executives, employees, and the public. Socially irresponsible behaviors of the above populations are used as proxies for local social responsibility norms and related to CSR ratings for firms headquartered in the twenty largest U.S. metro areas. The empirical results show that firms (...) headquartered in cities with more responsible social norms exhibit higher ESG scores even after controlling for various demographic, regional, and economic factors. Social responsibility norms encourage firms to be more responsible but are ineffective in deterring irresponsible corporate behaviors. Corporate and political leaders are the essential channels through which social norms of responsibility influence CSR, highlighting the importance of instituting regulations and setting high ethical standards for political and business leaders. This study also demonstrates that social norms have a significant impact on firms with leaders who are more susceptible to local social norms (i.e., local leaders) than non-local leaders. In addition, this study documents a negative bias for responsible social norms in that they condemn irresponsible behaviors more than reward responsible ones. Collectively, the above findings underline the importance of social norms of responsibility in shaping CSR and provide additional insights into societal motivations for CSR. (shrink)

Better understanding the psychological factors related to certainty in one’s beliefs (i.e., dogmatism) has important consequences for both individuals and social groups. Generally, beliefs can find support from at least two different routes of information processing: social/moral considerations or analytic/empirical reasoning. Here, we investigate how these two psychological constructs relate to dogmatism in two groups of individuals who preferentially draw on the former or latter sort of information when forming beliefs about the world- religious and non religious individuals. Across two (...) studies and their pooled analysis, we provide evidence that although dogmatism is negatively related to analytic reasoning in both groups of individuals, it shares a divergent relationship with measures of moral concern depending on whether one identifies as religious or not. Study 1 showed that increasing levels of dogmatism were positively related to prosocial intentions among the religious and negatively related to empathic concern among the nonreligious. Study 2 replicated and extended these results by showing that perspective taking is negatively related to dogmatism in both groups, an effect which is particularly robust among the nonreligious. Study 2 also showed that religious fundamentalism was positively related to measures of moral concern among the religious. Because the current studies used a content neutral measure to assess dogmatic certainty in one’s beliefs, they have the potential to inform practices for most effectively communicating with and persuading religious and nonreligious individuals to change maladaptive behavior, even when the mode of discourse is unrelated to religious belief. (shrink)

Though one believes that P is true, one can have reasons for thinking it false. Yet, it seems that one cannot know that P is true and (still) have reasons for thinking it false. Why is this so? What feature of knowledge (or of reasons) precludes having reasons or evidence to believe (true) what you know to be false? If the connection between reasons (evidence) and what one believes is expressible as a probability relation, it would seem that the only (...) satisfactory explanation of this fact is that when one knows that P is true, the reasons or evidence one has in support of P are such as to confer upon P the probability of 1. It is shown by an application of Bayes' Theorem that any value smaller than 1 would permit having reasons to believe what one knows to be false. Hence, it would seem that knowledge requires conclusive reasons to believe (if reasons or evidence is required at all). (shrink)

Let me offer you some reflections of a general nature. My primary objective is to set out at least some of the problems I encountered in my first approaches to this topic. Of course, people can say that a discourse on this topic is premature, that the Soviet period of our history is not even history in the strict sense, at least not for representatives of the generation that passed a good proportion of its creative life in it. For them (...) this is not history but life, passions that have not been and, perhaps, never can be overcome, likes and dislikes that are rooted in the brain and the heart. This is our fate, if you will, and, as they say, it is best left alone. That is true. We, of course, still relate to our philosophical past emotionally, for the most part, rather than in an investigative, intellectual, objective spirit. And yet, "an epoch has come to a close. It must be described". (shrink)

In lieu of an abstract, here is a brief excerpt of the content:
ources VICTORIA, LADY WELBY’S PAPERS AT YORK UNIVERSITY, TORONTO I. G-G Mathematics / Middlesex U.  St. Leonard’s Road, Bengeo, Herts.  ,  .-@.. ne of the fringe figures in British philosophical life during Russell’s early Ocareer was Victoria, Lady Welby (–). Coming in middle age to academic concerns, she was the most receptive person in Britain to the semiotics of C. S. Peirce (–), giving his work (...) some publicity especially in her books What Is Meaning? () and Significs and Language (). After her death much of her library went to the University of London Library; her heavily annotated copies of journals such as Mind and The Monist are worth consulting. Her papers remained with her family until they were purchased from Sir Oliver Welby in  by York University, Toronto. The large collection is stored in  large boxes, with the general reference number -; the archival staff has prepared an excellent catalogue. I sampled the collection in a short recent visit. It divides into two nearly equal halves. One half includes her own manuscripts and essays, sometimes including comments made by friends. Some manuscripts by others, or transcripts thereof (for example, H. G. Wells) were also stored. I looked at the manuscripts related to logic and language, and found that several were composed of transcriptions of her notes typed out on strips and then set in a chosen order by fixing to large sheets with pins. Logic as such did not feature strongly; more prominent were aspects of linguistics or speech practice. Lady Welby strove to popularize the work of fellow enthusiasts for linguistics. In particular, box  comprises her commissioned English translations of several articles published during the s by the logician and philosopher Giovanni Vailati (–), also the earliest follower of Russell’s hero Giuseppe Peano. Presumably Vailati’s and Welby’s deaths prevented the publication of the planned book. The other half of the collection comprises Lady Welby’s extensive correspondence, including copies or drafts of some of her own letters. Attached to many russell: the Journal of Bertrand Russell Studies n.s.  (summer ): – The Bertrand Russell Research Centre, McMaster U.  -  . - letters are partial typewritten transcriptions, presumably prepared by or for her daughter Nina Cust (–) for a two-volume edition. As these transcriptions suggest, the originals were not only selected but also mauled quite a bit; the edition provides only extracts both locally within a letter and also globally across a file. They are organized chronologically in chapters each covering a short run of years, so that any extensive exchange is spread across several chapters. Further, the precise date of each letter is never given. This is a pity, for the full collection reveals an impressive range of serious contacts in the philosophical and other communities, and also with some figures related to her social status (from the aristocratic Stuart-Wortley family, Very Important in those days). Some letters relate to a discussion group which met at her home; first at Denton Manor, Grantham, Lincolnshire, and then during her widowhood in Harrow, London. To Lady Welby herself, one of the most important exchanges was that with C. S. Peirce (–), some of which appeared in the daughter’s edition and since has been published in full. For my interests two other files stood out. One is an intense exchange, especially in , with Mary Boole (–), in which her working relationship with her late husband and their religious stance were discussed. The other exchange was with Philip Jourdain (–); they used to lend each other books and recent issues of journals. When Lady Welby planned a visit in September , Jourdain assured her that a “tyred fly” would be hired to bring her to his home from the railway station, and that it had a large room which should be satisfactory to “you and your maid”. These two also exchanged opinions on recent philosophical literature, including that by Russell, whose work is mentioned in other files. There is a small exchange with Russell himself; both sides are available here, and of course also at the Russell Archives. Some or all of these files are printed in the Cust volumes, but the full collection needs to be consulted in order to do justice to the material. Researchers visiting the Russell... (shrink)

Jacques Maritain's An Introduction to Philosophy was first published in 1931. Since then, this book has stood the test of time as a clear guide to what philosophy is and how to philosophize. Inspired by the Thomistic Revival called for by Leo XIII, Maritain relies heavily on Aristotle and St. Thomas Aquinas to shape a philosophy that, far from sectarian theology in disguise, is driven by reason and engages the modern world. Re-released as part of the Sheed & Ward Classic (...) series, An Introduction to Philosophy is sure to enliven the minds of students and general readers for years to come. From the new introduction by Ralph McInerny: You are about to read a magnificent introduction not only to a kind of philosophy but to philosophizing itself. Jacques Maritain was a relatively young man when he wrote this book, but his effort is one that attracts any philosopher more and more as he grows older. However odd and unusual what he says becomes, the philosopher yearns to show how even the most abstruse claims can be put into relation with what the reader already knows. That, in its essence, is what teaching is. In this book, the reader will find a wise and certain guide into philosophizing as such. And, in the end, he will find that what he reads is really only a refinement and development of what he and everybody else already knew. (shrink)

Research has shown the importance of engaging in networking behaviors for employees’ career success. Networking behaviors can be seen as a proactive way of creating access to career-related social resources and we argue that this type of proactive career behaviors might be particularly relevant for freelancers who cannot depend on an organizational career system supporting their further development, yet whose careers are characterized by high levels of uncertainty and unpredictability. To date, however, our understanding of how freelancers, being a category (...) of workers that are deprived of an organizational context of support for career development, can safeguard their employability, is limited. Therefore, this study addresses this gap and investigates whether freelancers’ networking behaviors are positively associated with career outcomes, through the mediating role of the need for relatedness fulfillment and employability-enhancing competencies. Hypotheses are tested via Structural Equation Modelling using a sample of 1,874 freelancers from Belgium, France, Germany, the Netherlands and the United Kingdom. The results generally support our hypotheses, providing evidence for a significant association between networking behaviors and need for relatedness fulfillment, and between networking behaviors and employability-enhancing competencies. Moreover, we found a significant association between need for relatedness fulfillment and employability-enhancing competencies, being the mediators in our research model and the outcomes of career satisfaction and future career opportunities. Implications for career development in the contemporary workplace are discussed, with particular attention for need for relatedness fulfillment, employability, and sustainable careers of freelance workers. (shrink)

The contemporary debate on collective intentionality in analytic philosophy has lasted several decades, but questions concerning the nature of ‘we’ and the relation between the individual and the community are obviously far older. We can find a particularly rich discussion in early phenomenology. Indeed, while starting out with an interest in the individual mind, phenomenologists began their exploration of dyadic forms of interpersonal relations shortly before the start of World War I and were already deeply engaged in extensive analyses (...) of collective forms of intentionality a few years later. A distinctive feature of the phenomenological contribution was its exploration of the relation between the first- and second-person singular and the first-person plural perspectives. How are I, you, and we intertwined? The aim of this paper is to present some core insights from this early debate. (shrink)

It has been suggested that a rational being stands in what is called a “second-personal relation” to herself. According to philosophers like S. Darwall and Ch. Korsgaard, being a rational agent is to interact with oneself, to make demands on oneself. The thesis of the paper is that this view rests on a logical confusion. Transitive verbs like “asking”, “making a demand” or “obligating” can occur with the reflexive pronoun, but it is a mistake to assume that the reflexive and (...) the non-reflexive use exhibit the same logical grammar. The thesis that they do is in part motivated by the assumption that to show that my relation to you bears the same form as my practical self-relation is to show that, fundamentally, you are not an object for me to think about and act on, but a subject with whom to think and act together. I argue, to the contrary, that if my addressing you exhibited the same form as a relation I could literally be said to stand in to myself, then the nexus between us would be such that I am irretr.. (shrink)

In this essay, I challenge the egocentric tradition which privileges the standpoint of an isolated individual, and propose a speech-based dialogical approach as an alternative. Considering that the egocentric tradition can be deciphered in part by analyzing the distortions undergone by pronominal discourse in the language of classical philosophy, I reexamine the pragmatics of ordinary language featuring the pronoun I in an effort to recover a more relational understanding of persons. I develop such an analysis of the deep grammar of (...) pronominal discourse under the heading of ‘I–you connectedness’. I–you connectedness emphasizes the communicative structure of experience, in particular the phenomenological importance of the addressee, the inseparability of ‘I’ and ‘You’, and the nature of the alternation between them. I–you connectedness is the best thematized within living speech, which is invariably oriented towards an interlocutor, and animated by mutual address. Yet, I–you connectedness extends beyond living speech to other modalities of meaning, notably thinking and writing, where one notes a similar orientation to a living, imagined, or virtual addressee. I–you connectedness extends, therefore, beyond discursive experience, and captures the deep dialogic dimension of meaning in pre-linguistic and extra-linguistic life. I briefly consider its implications for theoretical and practical issues within robotics and AI. (shrink)

In _I Can Learn from You_, Michael Reichert and Richard Hawley—the authors of _Reaching Boys, Teaching Boys_—set out to probe deeply into the relational dynamics that help boys succeed as learners. Drawing on interviews with students and teachers in thirty-five schools across six countries, they examine the particular ways boys extend and receive empathy—modes of interaction that remain consistent across a wide range of schools, teachers, countries, and cultures. The book shows how teachers can help boys form productive learning relationships (...) and how schools can support the development of teachers’ relational capacities. At the heart of the book is the belief that educators must—and can—put relational teaching at the center of school life. (shrink)

Agency is talked about by many as something that people living with dementia lose, once they've lost much else—autonomy, identity, and privacy, among other things. While the language of loss may capture some of what transpires in dementia, it can obscure how people living with dementia and their loved ones share agency through sharing capacities for memory, language, and decision‐making. We suggest that one consequence of adopting a framework of loss is that it makes the default response to changes in (...) agency the substitution of a family member's agency for the purported lost agency of someone living with dementia. We argue for an alternative framework in which sharing agency is recognized as a central feature of living with dementia. Building on the work of relational theorists, we argue for the value of thinking about agency in dementia as fundamentally shared, and explore potential implications for treatment, caregiver support, and building dementia‐friendly environments. (shrink)

In this paper, we explore whether masked emotional faces can elicit changes in physiology without awareness. We also explore whether emotional miss-discrimination involves the physiological correla...

This paper corrects a pervasive mistake in readings of Buber’s iconic trope, “I-Thou” (Ich-Du; hereafter, I-You). The mistake lies in considering it synonymous to the principal concept of his dialogical thought, “relation” (Beziehung). A detailed reading of relevant passages in Buber’s I and Thou (hereafter, IAT) reveals their difference: While both “relation” and “I-You” refer to the same reality—to the dialogic moment—they do so with a different focus and scope: “Relation” refers to the dialogic moment in its bilateral entirety. However, (...) “primary word I-You” (hereafter, PWIY)—the phrase in which the I-You trope in fact appears in IAT—focuses on the active share of only one of the two interlocutors in the dialogic moment. While PWIY does refer to the dialogical moment (which is indeed bilateral), it denotes only a partial aspect of the dialogical moment. It focuses exclusively on my active turning toward you and defocuses your concurrent turning toward me (which, no doubt, is present as well). This mistake, I show, is due to interpreters’ enthusiastic endorsement of Buber’s later phrase, the “I-You relation,” which is indeed synonymous with “relation.” It is then easy to read back the “I-You relation” into the earlier, more focused concept of PWIY. Furthermore, this enthusiasm has blinded readers from realizing that, following IAT, Buber in fact abandoned the I-You trope and used it only reluctantly, mainly when addressing his interpreters who used it themselves, or when discussing IAT where it indeed appeared. (shrink)

This article explores the issue of girls’ concerns about sexual activity in a liberal Nordic context. Drawing on ethnographic fieldwork among young people in Denmark, the article identifies three types of concerns girls can have about sexual activity: social expectations, relational expectations and dignity. Whilst contemporary research has tended to focus on the influence different sexual morality discourses have in shaping different expectations and concerns about these, little attention seems to be paid to girls’ normative concerns about sex related to (...) well-being. This article sheds light on how these normative concerns are related to girls’ sense of dignity based on Andrew Sayer’s work on dignity and moral sentiments. Finally, the article argues that tension between sexual morality discourses and moral sentiments may be the source of resistance that girls practise with a new ‘fuckboy’ discourse. (shrink)

An underexamined insight of W. E. B. Du Bois’s John Brown is that John Brown worked for much of his life to cultivate democratic relationships with the Black Americans with and for whom he worked. Brown did so through practicing deference and deliberation, and by seeking authorization. However, Brown’s commitment to these practices faltered at a crucial moment in decision making: when he raided Harpers Ferry absent widespread support. Examining this aspect of John Brown brings into relief an overlooked tragic (...) choice Brown made: To act in accordance with his own substantive vision of what justice required, Brown eschewed democratic ideals and practices that grounded the distinctive relations of equality he had cultivated with the Black communities with and for whom he worked. (shrink)

This essay attempts to extend the exercise in normative pragmatics undertaken by Robert Brandom to include consideration of the logical relations between the practices of making of claims involving the use of the first-person-singular pronoun (‘I-talk’) and the making of claims involving the second-person-singular pronoun (‘You-talk’). The first part of the essay makes the case that the implicit response found in Brandom’s work affirms the pragmatic independence of I-talk from You-talk, such that it is possible to conceive of a (...) discursive practice involving people using the first person-singular pronoun but not the second-person. The second part argues this response is mistaken, as there are reasons internal to Brandom’s own project that require pragmatic interdependence of I-talk and You-talk. The upshot of this exercise is normative pragmatics is thus that there can be no ‘I’ without a ‘You’. (shrink)

Let us call non-presentist dynamism any view according to which (a) a single moment of time is objectively present and (b) which time is objectively present changes and (c) objectively non-present times exist, and at least some of these are occupied by objects, events, or properties. Non-presentist dynamism has an advantage over presentist dynamism—the view that only present objects, properties, and events exist, and that which objects, properties and events there are, changes—in the truthmaking arena. Presentists have trouble finding plausible (...) truthmakers for past (and future) tensed propositions, since no past, (or future) objects, properties, or events exist, which could make true said propositions. Hence presentists have to resort to one of two strategies. According to the first, nothing makes past (or future) tensed propositions true, though some are true nonetheless. For some class of propositions, the truth of said propositions does not in any way depend on ontology. This strategy rejects even the fairly weak requirement that for any proposition P, and worlds w and v, if P is true in w but not in v, then either something exists in v but not in w or else some n-tuple of things stands in some fundamental relation in v but not in w . Call this account No Truthmaker: -/- No Truthmaker: There are no truthmakers for past-tensed truths. -/- Embracing No Truthmaker is typically taken to be a cost of presentism. According to the second strategy, some presently existing thing makes true past-tensed truths. Advocates of this strategy embrace anti-aboutness truthmaking, the view that while all truths are grounded in being, the truth of a proposition need not grounded in the thing(s) the proposition is about. Since past things do not exist, past-tensed propositions are made true by something other than what they are about. Such presentists endorse some version of Present Record Truthmaking. (shrink)

Classical phenomenology -- The transcendental tradition -- The logical investigations of the I -- From the I to the ego -- The grammar of the transcendental ego -- Strawson on the primacy of personhood -- Wittgenstein on the lure of words -- The grammar of the transcendental ego -- Zahavi on transcendental subjectivity as intersubjectivity -- Contemporary arguments for the transcendental ego : Marbach, Soffer -- Schutz, Theunissen on social phenomenology -- Husserl's later thought -- The multidiscipline of dialogical phenomenology (...) -- Sociolinguistics -- Personal pronouns : reconsidering the traditional view -- Egocentrism and polycentrism -- Person deixis and polycentrism -- Anscombe -- Wittgenstein -- Personal pronouns : reconsidering the traditional view -- I and we : a relational community -- Benveniste and I : you connectedness -- Objectification in the third person -- Castaneda's phenomeno-logic of the I -- Developmental perspectives -- Piaget's legacy -- Recent research on the sociality of children -- Proto-conversations in infancy -- The dialogic model of Jaffe and Feldstein -- From proto-conversation to conversation -- Perspectives from blindness and autism -- Polycentrism and personal pronoun acquisition: loveland and others -- An egocentric model of personal pronoun acquisition : Charney and others -- Philosophical implications and directions for future research -- Philosophy of dialogue -- Rosenstock-Huessy's grammatical method of social research -- Rosenzweig's speech-thinking -- Buber's I and you -- The primordial duality in Buber, Humboldt, Plato -- Buber and his critics -- Rosenstock-Huessy -- Levinas -- Dialogical phenomenology -- The dialogic dimension of meaning and experience -- The practice of phenomenology -- Implications for politics and feminism. (shrink)

The fact that there are different cultures in the world is too obvious for words. COnsidering thus cultural differences in the light of the phenomenological concept of life-world may raise the following questions: Do we live in the same life-world regardless of such cultural differences? Or do we live in different life-worlds because of cultural differences? The first question presupposes a singular life-world, whereas the second question entails a plurality of life-worlds. IN any case, how is the notion of cultural (...) difference related to that of the life-world? Edmund Husserl (1859-1938), the founder of phenomenology seems to conceive the life-world as the bare ground of the natural sciences. THe life-world therefore acquires a universal validity regardless of cultural differences. IN contrast, for Alfred Schutz (1899-1959), who is more concerned with the foundation of human and social sciences than that of natural sciences, the life-world understood as field of praxis with social and cultural characteristics unavoidably assumes cultural differences. Besides critically discussing these two radically diverging positions, the book also discusses what Bernhard Waldenfels sees as a common denominator: the idea of grounding (Grundlegungsidee). BOth Husserl and Schutz develop in their own ways a foundationalist interpretation of the life-world. IN whatever case, the book seeks to overcome any foundationalism whether in the form of universalism or culturalism by suggesting to refocus and inquire into the status of cultural objects. UNiversals are ill-suited for cultural matters. COrrelatively, considering cultural objects from alien cultures requires acknowledging difference with a sense of humility that does not preclude the possibility of understanding. (shrink)

In I Love to You , Luce Irigaray moves from the critique of patriarchy to an exploration of the ground for a possible inter-subjectivity between the two sexes. Continuing her rejection of demands for equality, Irigaray poses the question: how can we move to a new era of sexual difference in which women and men establish lasting relations with one another without reducing the other to the status of object? Drawing upon Hegel, Irigaray proposes a dialectic appropriate to each (...) sex as well as a dialectic of their relation. She argues for what she calls "sexed rights" and a right of persons based on the right to life, not the right to property. Using the results of her research into the sexing of language, Irigaray analyzes how women seek communication in discourse with the other--an other, pre-occupied with his abstract or concrete object, who does not respond. She proposes another syntax for communication, one that does not incorporate the other as the object of the subject but allows for an indirect relation. Thus "I love to you" replaces "I love you." In Irigaray's vision of the happiness possible in sexual difference, the love between a man and a woman finds its "reason" not in property or children, but in its own place within the couple. Arguing passionately for a new language of personal relations, I Love to You looks toward a future where nihilism can be overcome by "love in sexual difference.". (shrink)

Although there have been various issues involving shame in the educational scene, little research in the field of philosophy of education has seriously investigated this topic. In my dissertation, a comparative philosophical study is conducted in an attempt to develop a better understanding of shame in moral education. This study explores when shame is morally appropriate and how shame is relevant to moral education, either positively or negatively, through historical and multidisciplinary reviews on the concept of shame and cross-cultural analysis (...) of shame-related matters within the context of moral education between South Korea and the United States. In the process of finding sources discussing shame and related issues, a variety of scholarly works in the humanities and social sciences, from classical to contemporary, are surveyed in early chapters of this dissertation. Accordingly, diversified concepts of shame and its complex nature concerning moral education are identified. The later chapters illustrate how shame is associated with education practices, pedagogical approaches, and curriculum by providing selected examples, not only observed by other researchers but also obtained from my own case studies—utilizing content analysis of Korean textbooks and semi-structured interviews with education practitioners in an urban area in central Oklahoma. As a result, this study shows that the moral value of shame is explicitly taught in the Korean education system and negative shame-related phenomena such as shaming are tightly guarded against in the American education setting. This leads to two different consequences: the misuse of shame is underestimated in South Korea, while the moral potential of shame is undervalued in the United States. Ultimately, the study prescribes the re-contextualization of shame in company with the promotion of intercultural awareness, which are both urgently needed for a well-balanced, high quality moral education in today’s multicultural and globalized age. Keywords: sense of shame, shame in moral education, moral pedagogy. (shrink)

Using a lens of cultural industry approach, this study explores the rise and fall of the political entertainment with a focus on specific moments associated with the trajectory of Korean political entertainment in public setting. A historical overview of Korean political entertainment traces back to the 1930s when Mandam, a unique kind of political satiric talk became popular in 1930s. Mandam played a satiric role in influencing public opinion on political affairs, particularly led by the early generation of Mandam storytellers. (...) Their criticism centered on Japanese colonial rule, even though Mandam was limited in terms of freedom of speech during this period. Furthermore, this study highlights that the great popularity of Mandam was driven by business organizations for the commercial purpose. Mandam was placed at the core of intricate relationships among the related industries. In sum, the present study concludes that as distinctive form blending political information and entertainment, Mandam played a vital role in expressing individuals‟ political opinions under the communicative circumstances during the Japanese colonial period. (shrink)

The primary goal of this paper is to investigate the theoretical and methodological applicability of the relevant theories of Marcuse and Foucault to analyzing the relationship between comedic pleasure and the popular media. The researchers investigate the similarities of and the differences between the respective positions of Marcuse and Foucault as they relate to power relations, subjectivity, and practice. Likewise, the methodological applicability of these theorists’ work to a discourse analysis of how media content constructs comedic pleasure is considered. (...) Overall, the present study explored the arrangement and deployment of discourses of comedic pleasure as exploited by the power/knowledge mechanism of the media and the entertainment industry. And, through this discussion, the current study argued that three key statements constitute a discursive framework for the analysis of comedic pleasure in the popular media. (shrink)

Based on the theory of commitment and trust, this paper constructs an online consumer purchase decision model, empirically studies the common values, online trust, commitment and purchase decision, and explores the influence mechanism and path of online consumer purchase decision. The results show that common values of shopping platforms and online consumers have a significant positive impact on trust and commitment, among which the common value orientation of mutual trust and commitment compliance has the most significant impact, which reflects the (...) core content of common values. Secondly, the confidentiality of buyer information, common value of ethics, accurate disclosure of information, and finally the attitude to solve problem;The establishment of online trust has a significant positive impact on commitment, and both online trust and commitment are positively related to purchase decision. In terms of research methods, the theory of commitment and trust is introduced into the study of online consumption on Chinese shopping platforms, which expands the scope of application of the theory of commitment and trust. The trust of online consumers is generated by their own shopping experience. The conclusion of this study provides a decision-making basis for the innovation of marketing model and has theoretical reference value. (shrink)

The performance of the grinding wheel demonstrably affects the machining efficiency and the quality of the workpiece. Therefore, it is essential to evaluate the wear of the wheel and then operate the dressing or replacement in time. The wear procession of the wheel was monitored and evaluated systematically in this paper. A surface grinding experiment was performed by using an alumina wheel to grind the workpiece made of Cr12. The grinding force and the grinding temperature were monitored and measured while (...) the wheel grinds the workpiece. The surface topography of the wheel was also being observed. The distribution of the gray value of pixels in the image of the wheel surface was analyzed by the method of the histogram. Processing of the binary image of the wheel was performed after determining the gray threshold of the gray value. Then, the blockading and the wearing area on the grinding wheel were calculated. Moreover, the relation of the projection area of a single abrasive derived from theory and derived by image recognition was studied. The results of the grinding experiment show that wheel performance degradation occurs when the material removal volume reaches 210 mm3/mm. At this time, the ratio of blockage area on the grinding wheel reaches 13.4%. The percentage of the wearing area is 9.5%. The method of image recognition combined with grinding temperature is workable to realize monitoring and evaluating the wear of wheels on site without unloading them. (shrink)

AbstractFrom Karl Marx to Martin Heidegger, the dialectical relationship between technology and art has become an ontological question of social reality. Marshall McLuhan’s theory of cool-hot media provides an analytical framework for the information age. “Cool-hot media” is McLuhan’s truly original concept. However, while McLuhan determined electronic media to embrace printing media which was regarded as a typical representative of hot media, he could not foresee that electronic media is properly speaking the latest representative of the split type of hot (...) media. Through Gödel’s Incompleteness Theorems which underlies formalization and Embodied Cognition Theory, this article argues that there exists an ontological difference between computers and human existence and explores the position of art from the contemporary cool media perspective. This contribution is not only intended to be a philosophical critique of the philosophy of technology of the media age, but also a repositioning of contemporary art and its function from the media perspective. The technological division and abstraction represented in hot media becomes the basic premise for a holistic approach to computer science and artificial intelligence. Their rich information context leads to multiple interpretations of meaning instead of a one-dimensional definition; the everyday actions of cold media have become a type of life art in a broad sense, and manifest their social function as an art of the information age, i.e. to balance the cognitive narrative of hot media and to ensure that its communication does not suppress the audience’s individual creativity, so that they can maintain their subjectivity by tracing the source of information. Art facilitates active audience participation and so allows participants to overcome a one dimensional way of thinking and promotes imagination and creativity in liberal arts education. Following the rules of art, cold media obtains its greatest significance as the guardian of the free subjectivity of all humans, which is alien to modern technology. Cold media and hot media balance each other to create a new way of producing and living that not only discovers but also safeguards the world. (shrink)

The mythological Yellow Emperor has long been familiar to students of early Chinese literature as the patron or alleged author of texts and thus as the origin of important knowledge. This article explores how the Yellow Emperor could be used to organize information in the compilation of heterogeneous texts. I argue that the manuscript text Shiliu jing from the early Han tomb three at Mawangdui derives chronological order from the narrative framing as dialogues between the Yellow Emperor and his interlocuters. (...) The chronological order becomes visible in part through the different titles used for the Yellow Emperor. The recognition of the paratextual function of the Yellow Emperor narrative not only orders the heterogeneous material compiled in the text but also provides additional interpretive cues. (shrink)

Accountability is a core element for groups and societies to operate efficiently. However, there have been confusing findings in previous studies on felt accountability, and few efforts have been made to clarify its complicated role. Drawing on self-determination theory, we developed an integrative model to examine the double-edged sword effect of felt accountability on work outcomes and individual wellbeing. We utilized a three-wave sample of 294 employees to test our hypotheses. The findings supported our hypotheses. Specifically, felt accountability is positively (...) related to both task performance and emotional exhaustion, and obsessive passion mediates the positive relationship between felt accountability and task performance, while work overload mediates the positive relationship between felt accountability and emotional exhaustion. This study integrates the positive and dark sides of felt accountability, provides new insights into its mechanism and expands the application of self-determination theory. (shrink)

The Confucianist learning of rites and related code systems are full of performing details realized in patterned conducts, programmed processes and multiplemedia-emblematic network most of which exhibit themselves as nonverbal signs and rhetoric. Those nonverbal ritual codes and the related regular performance exercise an extremely effective impact on the directed communication and domination of the society. As a result, in the Li-System the nonverbal signs and codes could function more relevantly and effectively than the related verbal part which itself functions (...) also at a quasi-nonverbal level. (shrink)

What is the difference between knowing someone and acknowledging them? Is it possible to want to be acknowledged while remaining unknown? And if one’s desire to know another person is too consuming, can this foreclose the possibility of acknowledgment? Cavell argues that we sometimes avoid the ethical problem of acknowledgment by (mis)conceiving our relations with others in terms of knowledge and that this epistemic misconception can actually amount to a form of ethical harm. I show that Polanski’s Chinatown helps (...) us understand the difference between knowing and acknowledging and that Cavell’s concepts help us better appreciate Chinatown. (shrink)

Studying trust in the context of human-robot interaction is of great importance given the increasing relevance and presence of robotic agents in the social sphere, including educational and clinical. We investigated the acquisition, loss and restoration of trust when preschool and school-age children played with either a human or a humanoid robot in-vivo. The relationship between trust and the representation of the quality of attachment relationships, Theory of Mind, and executive function skills was also investigated. Additionally, to outline children’s beliefs (...) about the mental competencies of the robot, we further evaluated the attribution of mental states to the interactive agent. In general, no substantial differences were found in children’s trust in the play-partner as a function of agency (human or robot). Nevertheless, 3-years-olds showed a trend toward trusting the human more than the robot, as opposed to 7-years-olds, who displayed the reverse pattern. These findings align with results showing that, for 3 and 7-year-olds, the cognitive ability to switch was significantly associated with trust restoration in the human and the robot, respectively. Additionally, supporting previous findings, we found a dichotomy between attributions of mental states to the human and robot and children’s behavior: while attributing to the robot significantly lower mental states than the human, in the trusting game children behaved in a similar way when they related to the human and the robot. Altogether, the results of this study highlight that similar psychological mechanisms are at play when children are to establish a novel trustful relationship with a human and robot partner. Furthermore, the findings shed light on the interplay – during development – between children’s quality of attachment relationships and the development of a Theory of Mind, which act differently on trust dynamics as a function of the children’s age as well as the interactive partner’s nature (human vs. robot). (shrink)

The notion of ‘wise mother and good wife (WMGW)’ (Hyonmo Yangcho) is the traditional idealized image of Korean womanhood as one who serves her country and others through her roles as a mother and wife. This ideology may continue to have some significance in the lives of many first‐generation Korean immigrant women, but its potential role in the adjustment challenges these women may face while acculturating to the immigrant context in the United States has received little attention. In this paper, (...) we briefly review the historical background of the WMGW ideology and discussed the significance of focusing research attention on the role of this notion in contemporary first‐generation Korean immigrant women in the United States. We focus on the intersecting influences of gender, ethnicity, and immigrants’ generation status, which may further marginalize some first‐generation Korean immigrant mothers. We then outline possible unique challenges faced by some of these mothers due to the WMGW gender ideology, highlighting potential immigration‐related difficulties including changes in their social support networks, parenting burden, mental health, and language issues. Finally, we provide suggestions for researchers and practitioners working with U.S. Korean immigrant women. (shrink)

We draw from ego depletion and leader–member exchange theories to provide nuanced insight into why abusive supervision is indirectly associated with supervisor-directed destructive voice. A multi-wave, multi-source field study demonstrates evidence that abusive supervision has a positive conditional indirect effect on supervisor-directed destructive voice through subordinates’ relational ego depletion with their supervisors that is stronger for higher LMX differentiation contexts than lower LMX differentiation contexts. We make novel theoretical, empirical, and practical contributions by providing a parsimonious explanation for why relational (...) aspects of supervisory treatment drain subordinates’ capacities for controlling their volitional actions during interactions with their supervisors and how this relationship impacts subordinates’ supervisor-directed destructive voice. Overall, our study extends the application of ego depletion and LMX theories to the examination of abusive supervision and destructive voice in order to meaningfully inform researchers’ attempts to build cohesive streams of research in these areas and practitioners’ attempts to promote ethical workplace environments. (shrink)

In this paper, I explore a number of issues related to a life lived with borderline personality disorder (BPD). Primarily, I am interested in discussing how one unwillingly changes their personal identity by forced medicating—demanded by others implicitly and explicitly. My motivation is something deep and invasive in me. I want to know, I have always wanted to know, why others want me to not be Me so badly. I have thought about this question for years, and though others may (...) simply chalk it up to just one of the standard paranoid or narcissistic traits of borderline personality disorder, there is something more to this question that many of us agonize over most of our lives. There is a deeply normative component to this question that extends beyond the mere fear of abandonment; it is tied to a desire by others to erase—literally—who we are for their own comfort. In this sense, then, I invite you to travel along a path of what it can mean to be a BPDer, from a narrative, phenomenological, and cognitive lived, embodied perspective. My purpose is to show that the treatments for us that others desire cannot avoid (and usually do not want to avoid) the unraveling of who we really are. Whether we want to or not, we give up our self to keep other people with us. And for many, this is too much to ask, and can be one, though not the only, reason suicide and self‐harm seem to be necessary recourses. One in 10 people with BPD commit suicide. So this is a serious matter, indeed. (shrink)

You'd never know Athens was locked in a life-or-death struggle from the tranquil and leisurely philosophical discussion that unfolds through the pages of the Republic...Plato's masterpiece continues to inform our questions and our thinking when it comes to being, truth, beauty, goodness, justice, community, the soul, and more." -From Dr. Littlejohn's Introduction. On the way back from a festival, Socrates is waylaid by some friends who compel him to go home with them. There he and his companions engage in a (...) long discussion about whether it is worse to suffer evil or to commit it. Far from being dry or abstract, Plato's dialogue is full of practical questions about the nature of justice, education, power, and virtue, and it ends with two of the most vivid myths ever devised by man. This Canon Classic is translated clearly by Benjamin Jowett, and unlike all other works of philosophy, it's actually fun to read. The Canon Classics series presents the most definitive works of Western literature in a colorful, well-crafted, and affordable way. Unlike many other thrift editions, our classics are printed on thicker text stock and feature individualized designs that prioritize readability by means of proper margins, leading, characters per line, font, trim size, etc. Each book's materials and layout combine to make the classics a simple and striking addition to classrooms and homes, ideal for introducing the best of literary culture and human experience to the next generation. This Worldview Edition features an introduction divided into sections on The World Around, About the Author, What Other Notables Said, Setting, Characters, & Plot Summary, Worldview Analysis, 21 Significant Questions & Answers, and Further Discussion & Review. (shrink)

Why. I. Am. Not. a. Christian. This lecture was delivered on March 6,1927, at Battersea Town Hall under the auspices of the South London Branch of the National Secular Society. AS YOUR Chairman has told you, the subject about which I am ...

_Purpose._ The current crisis situation is connected with the tendency to eliminate the philosophical basis of higher education, the classical university, whose mission is to form a certain type of state, culture, and person. Philosophy and humanities in general played an important role in forming the modern concept of man. In the context of the expansion of the information society and the development of the latest technologies (biotechnologies, artificial intelligence), which stimulates the world market, the problem of the fundamentals of (...) the social and personal dimension of a person, his/her ability to consciously choose their own life, is becoming actualized. The main purpose of the article is in problematizing the development prospects for philosophy in a modern university, and its significance in the formation of a modern person with a certain level of self-awareness. To achieve this, the authors envisage providing a description of modern society, related trends in humanitarianism, determining the situation in university education, and characterizing the type of person or post-human that it mainly produces. _Theoretical basis._ The basis of the article is sociocultural anthropology. _Originality._ Trends in society and education, defined by the relationship between the state, education, and the market, reflect the situation of the post-human or trans-human, which is characterized by the creation of a nomadic subject with nomadic thinking. The crisis of the modern and classical university as an institution constituting a modern man is associated with the rapid development of technologies, the expansion of the information society, the orientation towards the knowledge economy, which subordinates the university to the market, requiring the formation of a person that corresponds to market feasibility. However, in today’s world, the realization of freedom priorities, the prevention of manifestations of unfreedom, the ability to critically interpret information, and distinguish between truth and falsehood are of great importance. The formation of this depends on the education system. But, the situation in higher education is determined by the dominance of techno-scientific understanding and development of the world, the priorities of the economy, economic viability, and profit. Under such conditions, the humanities and philosophy, in search of ways and means of their own survival, risk turning into a kind of techno-sophistry that produces various images. These images can be more or less successfully sold on the market, recreating a certain figure of a human-consumer and a human-transformer who obeys the post-truth situation, even appearing as an object of transformation by ideology or propaganda. _Conclusions._ It is, therefore, essential to form a person who is capable of critically comprehending the reasons for his/her choice, which can be provided by philosophy with the foundations of searching for truth. In the conditions of technological development, in view of the achievements of artificial intelligence, and the latest network resources, it is important in education not only to overcome the orientation towards professional fragmentation and to verify permanent knowledge but also direct live communication on the basis of critical thinking, which forms the basis in the process of cultivating a person by philosophy. (shrink)

This paper explores “existential envy” as a kind of envy in which the subject targets the rival’s entire being rather than one of her possessions, achievements or talents. It argues that existential envy is characterized by a weakening of the distinction between good and rival and by a strong focus on the envious self. In existential envy, the subject becomes aware that another person is closer to her ideal self than she is, such that the rival painfully reminds her of (...) unfulfilled but now unrealizable possibilities inherent to her being. After motivating the topic in the introduction (section 1), the paper analyzes the intentional object of existential envy, i.e., of what it means that the envier targets the other’s being (section 2). The next section explores existential envy’s focus on the self by examining the series of feelings of diminution in the envier’s own value (section 3). The paper then turns to the set of comparisons between the self and the other and the counterfactual thought “I could have been you!” which is shown to be definitory of this type of envy (section 4). In the final part of the paper, the relation between the envier’s bad self-image, self-reproach, and self-deception is discussed (section 5), before the main findings are summarized in the conclusion (section 6). (shrink)