Despite the prevailing discourses on the importance of top management ethical leadership, related theoretical and empirical developments are lacking. Drawing on institutional theory, we propose that top management ethical leadership contributes to organizational outcomes by promoting firm-level ethical and procedural justice climates. This theoretical framework was empirically tested using multi-source data obtained from 4,468 employees of 147 Korean companies from various industries. The firm-level analysis shows that top management ethical leadership significantly predicts ethical climate, which then results in procedural justice (...) climate that fully mediates the effects of top management ethical leadership on two organizational outcomes, namely, firm-level organizational citizenship behavior and firm financial performance. The present study provides a plausible theoretical account and empirical validation of a mechanism through which top management ethical leadership enhances organizational performance. (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 article focuses on a psychological phenomenon discussed by the early Confucian: yuan 怨, which is often translated as “resentment”, “grievance”, “lament”, or “complaint”. I attempt to use the early Confucian discussions of yuan to shed light on an aspect of human psychology, namely, when one laments about certain conditions that obtain in such a way that she sees as beyond her control and negatively affects her. This is an unusual reactive attitude because one who has yuan takes the “passive (...) stance.” This paper has four main sections: the first section makes textual observations of “yuan” in the early Confucian texts; the second section proposes a Confucian-inspired account of yuan and highlights the psychological state in which one who has yuan sees oneself as object; the third section discusses the problematic dimensions of yuan; the final section discusses the negative implications of the passive stance with respect to contemporary concerns: vulnerability, moral repair, and self-respect. (shrink)

This study focuses on CEO hubris and its detrimental effect on corporate financial performance along with an examination of critical corporate governance contingencies that may moderate the negative effect. From 654 observations of 164 Korean firms over the years 2001–2008, we found that CEO power exacerbated the negative effect of CEO hubris on corporate financial performance, whereas board vigilance mitigated it. This study provides empirical evidence that entrenchment problems arising from CEO hubris would be exacerbated as CEOs become more powerful, (...) but weakened as board of directors become more vigilant. Theoretical contributions and practical implications will be discussed. (shrink)

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

This study examined the relationships of perceived ethical leadership, workplace jealousy, and organizational citizenship behaviors directed at individuals and organizations. Survey responses were collected from 491 employee-coworker pairs from 33 hospitals in Taiwan. The employees provided assessments of their perceived ethical leadership and the workplace jealousy they experienced, while the coworkers provided information about the employees’ OCBI and OCBO. In the hypotheses testing, perceived ethical leadership was found to be negatively related to employees’ workplace jealousy and jealousy was negatively related (...) to their OCBI and OCBO. Workplace jealousy partially mediated the effect of ethical leadership on OCBI and OCBO. In addition, perceived ethical leadership was found to have a moderation effect on the jealousy-OCBI/ocbo relationship. This study contributes to the literature of ethical leadership as well as to the literature of OCB by relating workplace jealousy to OCB and by making sense of the effects of ethical leadership on OCB through the mediation of jealousy and through the moderation of ethical leadership on the jealousy-OCB relationship. (shrink)

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

Skin-transmitted pathogens have threatened humans since ancient times. We investigated whether skin-transmitted pathogens were a subclass of disgust stimuli that evoked an emotional response that was related to, but distinct from, disgust and fear. We labelled this response “the heebie jeebies”. In Study 1, coding of 76 participants’ experiences of disgust, fear, and the heebie jeebies showed that the heebie jeebies was elicited by unique stimuli which produced skin-crawling sensations and an urge to protect the skin. In Experiment 2,350 participants’ (...) responses to skin-transmitted pathogen, fear-inducing, and disgust-inducing vignettes showed that the vignettes elicited sensations and urges which loaded onto heebie jeebies, fear, and disgust factors, respectively. Experiment 3 largely replicated findings from Experiment 2 using video stimuli. Results are consistent with the notion that skin-transmitted pathogens are a subclass of disgust stimuli which motivate behaviours that are functionally consistent with disgust yet qualitatively distinct. (shrink)

Nuclear bodies contribute to non‐random organization of the human genome and nuclear function. Using a major prototypical nuclear body, the Cajal body, as an example, we suggest that these structures assemble at specific gene loci located across the genome as a result of high transcriptional activity. Subsequently, target genes are physically clustered in close proximity in Cajal body‐containing cells. However, Cajal bodies are observed in only a limited number of human cell types, including neuronal and cancer cells. Ultimately, Cajal body (...) depletion perturbs splicing kinetics by reducing target small nuclear RNA (snRNA) transcription and limiting the levels of spliceosomal snRNPs, including their modification and turnover following each round of RNA splicing. As such, Cajal bodies are capable of shaping the chromatin interaction landscape and the transcriptome by influencing spliceosome kinetics. Future studies should concentrate on characterizing the direct influence of Cajal bodies upon snRNA gene transcriptional dynamics.Also see the video abstract here. (shrink)

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

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

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

In lieu of an abstract, here is a brief excerpt of the content:Capitalism as Religion and Religious Pluralism:An Approach from Liberation TheologyJung Mo Sungreligious pluralism and the struggle of the godsReligious pluralism as a social fact, namely, the coexistence of different religions within a social system, be it a country or an empire, is not anything new. The mere contact with other people and their various religions, for example, through commerce, still does not indicate religious pluralism. In this case, each (...) group of people has its religion and its gods, and recognizes that other groups of people exist with other religions and other gods. Religious pluralism occurs when, because of immigration or the conquest of one people over another, groups of people with different religions live together in the same social space.Whether by immigration or by conquest, the resulting religious pluralism does not occur in an egalitarian or harmonious manner. Immigrants are forced to live out their religion within their group as a marginal religion in society, or even in hiding when it is not accepted in the society where they went to seek a livelihood. In the case of conquest or expansion of empires, the conquering power imposes its cultural values and religion on the conquered peoples. The empire can try to extinguish the religions of conquered peoples and impose their own as if it is the only one acceptable, or tolerate them as long as these religions do not question the imperial order. This means that the coexistence of different religions within the empire takes place in a hierarchical relationship: The religion of the empire is the ultimate and the others are tolerated provided they accept their place as subordinate. The Roman Empire was an example of an empire that tolerated the religions of subject peoples as long as they didn’t question the absolute power of the empire, with its own empire religion and emperor worship.In this historical context, it is empirically impossible to live out a third way: recognizing the otherness of the other and respecting their religion as we respect our [End Page 155] own. That’s because the “encounter” between religions takes place in a situation of colonial conquest and domination. Expecting that there could be a relationship of respect and dialogue among equals would ignore the role of religion in premodern societies, especially in the processes of domination.In these societies, religion has the function of being the foundation of the world-view that legitimized the existing social order, as well as the process of external conquest. Religion fulfills the function of legitimizing and justifying the conquest and consequent exploitation and oppression of the conquered people. Therefore, religion performs a key task for systems of oppression, the reversal of evil into good: conquest as peace; exploitation as the path to salvation or integration into civilization. Furthermore, religion transcendentalizes the imperial system of oppression and presents it as eternal or as an expression of divine will. Therefore, how to classify religions and manage their coexistence is not just a problem for religious leaders, but also a matter of the state, a matter of interest for the king or emperor. The limits of religious tolerance are determined by the interests of the dominant social system, even when they are often discussed in religious or theological language.Of course, no religion, even those that perform the function of legitimizing an empire, is totally homogeneous. Within a religion, there is or can be a certain “theological pluralism.” The figure of Las Casas in the Spanish conquest of America is an example of the contradictions that are in all religions. But the defense of the Indians and their religion that was made by Las Casas had to be made in the court of the king of Spain. The means of evangelization and the ways of seeing the culture and religion of the Indians (i.e., the other) is a problem of the state, and not just the Church.Before thinking about the ideal of a religious pluralism that makes possible “a fraternal living together of religions as also a covenant of all those in favor of Peace and the Common Good of Humanity and the Planet,”1 we must also remember that the Bible... (shrink)

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

We present a unified look at myopic stability concepts for hedonic games, and discuss the status of the existence problems of stable coalition structures. In particular, we show that contractual strictly core stable coalition structures always exist, and present a sufficient condition for the existence of contractually Nash stable coalition structures on the class of separable games.

Education is so strongly emphasized in the Chinese culture that academic success is widely regarded as the only indicator of success, while too much physical activity is often discouraged because it drains energy and affects academic concentration. This study investigated the relations among academic achievement, self?esteem, school conduct and physical activity level. The participants were 333 Chinese pre?adolescents (aged 8?12) in Hong Kong. Examination results and conduct grades were obtained from the school records. Global self?esteem was measured with the Physical (...) self?description questionnaire (PSDQ), while physical activity patterns of the children were assessed with the Physical activity questionnaire for children (PAQ?C). Results showed that high academic achievers consistently attained better school conduct marks. However, physical activity level was quite an independent entity that was related neither to academic achievement nor school conduct. Furthermore, regression analyses showed that only academically high?achieving boys and physically active boys had higher self?esteem. (shrink)

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

We examine arguments regarding the use of mechanistic evidence in assessing treatment efficacy and find that advocates and critics of EBM+ have largely been talking past each other due to a difference in focus. We explore aducanumab for the treatment of Alzheimer’s disease as a case which may speak to the role of EBM+ in pharmaceutical regulation. The case suggests the debate may be more fruitful if philosophers confine debates to particular domains of medicine and weigh in prospectively instead of (...) relying on historical cases where outcomes are known and which are susceptible to hindsight bias. (shrink)

Previous research has shown that the proactive deprioritization of emotional distractors through the provision of information about the distractors or passive habituation of emotional distractors may attenuate emotion-induced blindness (EIB) in the rapid serial visual presentation stream. However, whether prior memory encoding of emotional distractors could bias the EIB effect remains unknown. To address this question, this study employed a three-phase paradigm integrating an item-method direct forgetting (DF) procedure with a classic EIB procedure. Participants completed a memory coding phase to (...) either remember or forget negative pictures, then performed an intermediate phase of the EIB test, and finally finished a recognition test. Critically, the same to-be-forgotten (TBF) and to-be-remembered (TBR) negative pictures in the memory learning phase were used as emotional distractors in the intermediate EIB test. The results replicated the typical DF effect by showing higher recognition accuracies for TBR pictures compared to those for TBF pictures. More importantly, the TBF negative distractors attenuated the EIB effect compared to the TBR negative distractors, but showed a comparable EIB effect as the novel negative distractors. These findings indicate that prior memory encoding manipulations of negative distractors could bias subsequent EIB effects, providing an important approach to modulate the EIB effect. (shrink)

Previous research has indicated that frontal midline theta reflects a domain-general cognitive control mechanism of the prefrontal cortex. Brain imaging studies have shown that the inhibition of implicit stereotypes was dependent on this domain-general cognitive control mechanism. Based on this knowledge, the present study investigated the neural oscillatory correlates of implicit gender stereotype control in an extrinsic affective Simon task using electrophysiological methods. Participants in this task conducted verification to white gender names and colored gender traits, and their behavioral response (...) and electroencephalogram were recorded during their performances. As predicted, stereotype-inconsistent trials resulted in reduced response accuracies and slower response times than stereotype-consistent trials. For the event-related potential results, the enhanced performance of stereotype-inconsistent trials was accompanied by an enhanced N400 amplitude but an attenuated late positive potential amplitude. In contrast, early attentional components such as P2 and N2 as well as their amplitudes were impacted by the experimental manipulations and individual differences in gender factors. In addition, based on time–frequency analysis, we found that the enhanced performance of stereotype-inconsistent trials was also accompanied by an event-related synchronization on the frontal theta oscillation. This frontal theta appeared at a late processing stage and persisted across a time window from N400 to late positive potential. Additionally, this enhanced frontal theta effect was not modulated by the experimental manipulations and individual differences in gender factors. Based on these findings, the feature of frontal theta oscillation in the implicit gender stereotype control process was discussed. (shrink)

DNA damage repair within telomeres are suppressed to maintain the integrity of linear chromosomes, but the accidental activation of repairs can lead to genome instability. This review develops the concept that mechanisms to repair DNA damage in telomeres contribute to genetic variability and karyotype evolution, rather than catastrophe. Spontaneous breaks in telomeres can be repaired by telomerase, but in some cases DNA repair pathways are activated, and can cause chromosomal rearrangements or fusions. The resultant changes can also affect subtelomeric regions (...) that are adjacent to telomeres. Subtelomeres are actively involved in such chromosomal changes, and are therefore the most variable regions in the genome. The case of Caenorhabditis elegans in the context of changes of subtelomeric structures revealed by long‐read sequencing is also discussed. Theoretical and methodological issues covered in this review will help to explore the mechanism of chromosome evolution by reconstruction of chromosomal ends in nature. (shrink)

All of the world's religions refer to death in some way. Everyone is somewhat familiar with stories about where we go or what happens to us after death. From an early age, we have all heard stories of heaven or hell or some other version of paradise. Many of us believed such stories, and a great number of us still do. When considering that such stories manage to persist in modern times, an age of science and logic, we can be (...) sure that death is an issue to which humans attach great importance. In a sense, the idea of an afterlife can be a great source of comfort to those whose death is imminent, as well as to their loved ones. Those who have led especially difficult lives can look forward to a more pleasant world, while those who have enjoyed happiness and abundance have the chance to experience more good fortune. To those left behind, the idea of an afterlife presents the chance to meet a loved one again. We may not be conscious of it, but such hopes and expectations stay with us throughout our lives. If such an afterlife does exist, then there is no reason to avoid or fear death. Moreover, if we believe that another life awaits us, then we would believe that we are only separated from our loved ones temporarily before being reunited with them later on. (shrink)

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)

The Li-Primacy Qi-Primacy theory (主理主氣說) of Sung Woogye, Neo-Confucian scholar in 16th century Joseon dynasty, is contained in the 5 letters among the 9 letters of inquiry sent to Yi Yulgok. What Woogye liked to emphasize was, when our mind of Li Qi combination (理氣合物) begins to arise, Li and Qi does not arise separately but Li and Qi become prime (主) or subordinate (從) alternatively to be in a thread. It is that we approach one thread to take the (...) important and say (就一途而取其重而言也). The terms of Li-Primacy Qi-Primacy were in the letter of reply to Kobong (高峰:奇大升) by Yi Toegye. He said the four clues (四端) were Li-Primacy and the seven feelings (七情) were Qi-Primacy. In the inquiries and answers between Woogye and Yulgok, it was developed that moral mind follows Li-Primacy while human selfish desire follows Qi-Primacy. Woogye liked to see human mind and moral mind as the theory of rise and fall (消長說). However, Yulgok liked to grasp them as the theory of beginning and end (始終說). In plain language, the ratio between human mind and moral mind can be 1:99 or 99:1 in the theory of rise and fall, but never be 0:100 or 100:0 as in the theory of beginning and end. (shrink)

We examine arguments for and against the use of mechanistic evidence in assessing treatment efficacy and find that advocates of EBM+ and their critics have largely been talking past each other due to difference in focus. We explore aducanumab for the treatment of Alzheimer’s disease as a case which may speak to the role of EBM+ in pharmaceutical regulation. The case suggests the debate may be more fruitful if philosophers confine debates to particular domains of medical science and weigh in (...) prospectively instead of relying on historical cases where outcomes are known and which are susceptible to hindsight bias. (shrink)

Walter Benjamin e um setor da Teologia da Libertação, em especial aquele que se articula em torno à Escola do DEI, tem diversas convergências na crítica do capitalismo como religião. Esta proposição desafia pressupostos modernos das teorias da religião exigindo uma revisão conceitual que permita compreender melhor o poder de legitimação/fascínio ou questionamento da economia política capitalista. Neste artigo procuramos refletir sobre esta revisão da teoria da religião e propor uma abordagem que relaciona Benjamin e a teologia da libertação. Para (...) isso, propomos exemplificar os desafios teórico-práticos desta relação e percorrer alguns estudos que re-situam os conflitos epistemológicos e políticos da religião com a modernidade. Em seguida, buscamos elementos de Benjamin e da Escola do DEI que fornecem instrumental analítico potente para a crítica do fetichismo capitalista como religião cotidiana. Por fim, sintetizamos a tarefa fundante de pensar, a partir da vida das vítimas, um necessário discernimento de deuses que permitem des-ocultar a razão mítico-teológica que caracteriza o espírito do fetiche. (shrink)

Scientific anomalies are observations and facts that contradict current scientific theories and they are instrumental in scientific theory change. Philosophers of science have approached scientific theory change from different perspectives as Darden (Theory change in science: Strategies from Mendelian genetics, 1991) observes: Lakatos (In: Lakatos, Musgrave (eds) Criticism and the growth of knowledge, 1970) approaches it as a progressive “research programmes” consisting of incremental improvements (“monster barring” in Lakatos, Proofs and refutations: The logic of mathematical discovery, 1976), Kuhn (The structure (...) of scientific revolutions, 1996) observes that changes in “paradigms” are instigated by a crisis from some anomaly, and Hanson (In: Feigl, Maxwell (eds) Current issues in the philosophy of science, 1961) proposes that discovery does not begin with hypothesis but with some “problematic phenomena requiring explanation”. Even though anomalies are important in all of these approaches to scientific theory change, there have been only few investigations into the specific role anomalies play in scientific theory change. Furthermore, much of these approaches focus on the theories themselves and not on how the scientists and their experiments bring about scientific change (Gooding, Experiment and the making of meaning: Human agency in scientific observation and experiment, 1990). To address these issues, this paper approaches scientific anomaly resolution from a meaning construction point of view. Conceptual integration theory (Fauconnier and Turner, Cogn Sci 22:133–187, 1996; The way we think: Conceptual blending and mind’s hidden complexities, 2002) from cognitive linguistics describes how one constructs meaning from various stimuli, such as text and diagrams, through conceptual integration or blending. The conceptual integration networks that describe the conceptual integration process characterize cognition that occurs unconsciously during meaning construction. These same networks are used to describe some of the cognition while resolving an anomaly in molecular genetics called RNA interference (RNAi) in a case study. The RNAi case study is a cognitive-historical reconstruction (Nersessian, In: Giere (ed) Cognitive models of science, 1992) that reconstructs how the RNAi anomaly was resolved. This reconstruction traces four relevant molecular genetics publications in describing the cognition necessary in accounting for how RNAi was resolved through strategies (Darden 1991), abductive reasoning (Peirce, In: Hartshorne, Weiss (eds) Collected papers, 1958), and experimental reasoning (Gooding 1990). The results of the case study show that experiments play a crucial role in formulating an explanation of the RNAi anomaly and the integration networks describe the experiments’ role. Furthermore, these results suggest that RNAi anomaly resolution is embodied. It is embodied in a sense that cognition described in the cognitive-historical reconstruction is experientially based. (shrink)