In lieu of an abstract, here is a brief excerpt of the content:Mechanisms of Violent Retribution in Chinese Hell Narratives Charles D. Orzech University ofNorth Carolina Greensboro Ai! The criminals in this hell have all had their eyes dug out and the fresh blood flows [from them], and each of them cries out, their two hands pressing their bloody eye-sockets—truly pitiful! To the left a middle-aged person is just having an eye pulled out by one of the shades; he (...) struggles unceasingly, screaming; his left eye has already been extracted... (56b) Ai-yah!... Each of the criminals is bound to a an iron pillar and the ox-headed demons are in the process of administering punishment—using iron or copper blades they peel the skin of the person's face, just as a butcher kills a pig and then flays it. Each of the criminal ghosts screams in pain... (59b) The criminal ghost's hands are bound about an iron pillar which is entirely red [with heat] and the criminal ghost's two hands are entirely cooked and it is unbearable... (126a) Record ofA Journey to Hell These passages are found, not in some medieval description of hell, nor in a work for sadists, but in a modern and quite popular Chinese "good book" (shan-shu) titled Record ofA Journey to Hell (Ti-yu yu-chi). Record ofA Journey to Hell is the most recent work of a genre which emerged in tenthcentury China and which may be found throughout Asia from Vietnam to Japan. This persistent fascination with gruesome scenes of torture stands in striking contrast to Michel Foucault's observations that by the first quarter of the nineteenth century "punishment had gradually ceased to be a spectacle" in Europe (9). In Record ofA Journey to Hell we are not faced with a seachange in the discourse and practice of a society. Rather, we must come to 112Charles D. Orzech grips with and seek to understand the persistence of images oftorture as well as actual torture and public execution in some modern Chinese societies. The Chinese hells—more properly purgatories, as punishment there is not eternal—are a product of cultural adaptation and interaction. Before the first century of our era we have evidence of only the most attenuated notions of the underworld, a "yellow springs" (huang-yiian) where "all, good and bad, huddled together in darkness being guarded jealously by the god of the Soil who ended by devouring them" (Thompson 29). The ruling elite avoided this fate through elaborate ancestral ritual indexed by the possession of a surname. Social status was, from the earliest times, "inscribed" on tablets which gave visible form to both social and cosmological hierarchies (Li 247-54). However, the rise of the Taoist Celestial Masters movement (T'ien-shih tao, second century) with its heavenly and infernal bureaucracies soon coupled with newly imported Indian Buddhist descriptions of the workings of karma and the hells. The result of this amalgam is the popular Chinese vision of the underworld as a vast bureaucracy centered on ten "courts," and headed by Yama, the South Asian lord of the dead (Seidel). At death the soul is summoned before the lords of hell who administer punishments appropriate to the misdeeds of the soul. After almost interminable periods of suffering, often in all of the hells in succession, the soul is reborn as a human, an animal, or even an insect, to start the whole process again. By the tenth century this distinctly Chinese version ofthe underworld had found wide dissemination and was the framework for worship and ritual directed to the recently dead.18 Unlike the South Asian prototypes, Chinese hells appear to be modeled on the imperial bureaucracy and administered by a hellish staff. The "court" layout often major and numerous subsidiary hells mimics Chinese palace and temple architecture and is quite distinct from the mandala-like layout found in "orthodox" Buddhist prototypes. Taoist priests, Buddhist monks and nuns, and a variety of folk practitioners and mediums act as intermediaries between this world and the other. They grease the wheels of the bureaucracy with their ritual knowledge and with community offerings to obtain release for imprisoned souls. Knowledge of the workings of the underworld is, according... (shrink)

_Vortex/t _undertakes a hermeneutical exploration of symbolic turbulence in many canonical works of literature and philosophy. Charles Minahen's approach is diachronic to the degree that manifestations of the symbol are addressed chronologically, but his aim is not to establish a historical linking of cause and effect, even if such connections do appear. Rather, a synchrony of the symbol is reconstructed that places each discrete example of it in a vibrant intertext of patent and latent meanings. Symbolic turbulence first emerges (...) in ancient "whirls" that display a spiral, spiro-helical, or vertical configuration and usually have cosmic or religious significance. The first significant textual examples of vertical symbolism occur in the Boulak Papyrus, the Bible, and _The Odyssey_, where the destructive connotations of the symbol stand out. For the philosophers and poets of the ancient classical period, including certain Pre-Socrates, Plato, Epicurus, and Lucretius, the vortex is a universal structuring principle, although the underlying causes vary. For Dante, the emphasis is no longer on the dynamic cosmogonic role of the whirl, but on the gradations inherent in the vertical structure itself. Descartes and Blake associated the symbol with the transcendence of a mystical vision, which involves, for the latter, an epiphanal breakthrough. In Poe, the maelstrom excites conflicting feelings of horror in the face of death and curiosity about the "novel" beyond. Rimbaud develops Blake's and Poe's fascination with a transcendent vision, but for Mallarme, the vortex-symbol is Poesque in the more negative way. Not only is it a threatening destructive force, it is the specter of death itself, relentlessly drawing the shipwrecked mariner to ultimate extinction and nonentity. By analyzing, comparing, and contrasting these salient examples of vertical symbolism, _Vortex/t _attempts to uncover and explore the dynamics of emerging and receding meanings that constitute the paradigm's complexity. (shrink)

Reprint, in paper covers, of the Columbia U. Press edition of 1990. Annotation copyright by Book News, Inc., Portland, OR.

This scenario-based study examines the perceptions of university students in the United States and Australia regarding the ethics and acceptability of various sales practices. Study results indicate several significant differences between U.S. and Australian university students regarding the perceptions of ethical and acceptable sales practices. These differences centered on company-salesperson and salesperson-customer relationships. The findings are significant for the employer, and have consequences for customers and competitors. They also have implications for recruiters and managers of salespeople, academics with an interest (...) in understanding cross-national differences in sales ethics, and educators preparing students for future careers as business professionals. (shrink)

In the face of the external challenge of the Protestant Reformation, as well as the internal threat of spiritual, moral, and disciplinary corruption, two Catholic saints worked tirelessly to reform the Church in different but complementary ways. Philip Neri (1515–95) and Charles Borromeo (1538–84) led the Catholic Counter–Reformation during the middle–to–late sixteenth century, placing their distinctive gifts at the service of the Church. Philip Neri used his personal humility, intelligence, and charisma to attract the people of Rome to Christ, (...) while Charles Borromeo employed his gifts for administration and his experience as a top aide to the pope to promote needed institutional reform. Both men achieved great personal holiness and moved others to holiness of life. It is their response to and sharing of the ‘universal call to holiness’, then, that constitutes the core of both of their approaches to ecclesial reform. Their focus on holiness, expressed in an emphasis on either the ‘charismatic’ or ‘hierarchical’ dimensions of the Church’s life, also provides a model for today’s Church, scarred as she is by scandal and in need of a new movement of reform. (shrink)

Chapter 5 of John Locke's Second Treatise, ‘Of Property,” is a text that undermines itself, stammering to an unresolved and irresolvable conclusion because the structure of conditions upon which most of its moral argument about private property is based cannot be stretched to encompass the sudden twist Locke tries to make at the end. The moral conditions by which Locke defines a virtuous private possession within God's gift of the world to all mankind in common resist being extended to include (...) an economy of money and limitless, unequal possession. The text comes to an end in total uncertainty, pointing simultaneously in two opposite directions. This paper explores just how deeply and hopelessly these distortions affect the text. (Published Online February 27 2006). (shrink)

J. G. A. Pocock, Quentin Skinner, and John Dunn try to introduce historicity into the study of political thought. Believing that meaning is relational, they attempt to build cognitive contexts in which to fit events. Yet, their structural focus is often either ill-defined or overly simplified. They claim that if any statement is fixed into its proper context, the context will help to explain it. But the historical context is not always clearly understood itself; this is acting under the "illusion (...) of historical solidity and substance." They see language as the limitation of action, while actually it is a tool for inventiveness of thought. (shrink)

Many believe that colleges of business have a role to play in improving the level of marketing ethics practiced in the business world, while others believe that by the time students reach the level of university education, their ethical beliefs are so ingrained as to be virtually unalterable. The purpose of this study is to add to the literature regarding university students' ethical value judgments. It utilizes scenario studies to assess base line ethical values of junior level undergraduate business administration (...) students, then techniques are employed to influence students' perceptions of the ethics of various marketing practices, and students' values are reassessed. A total of 667 junior and senior level students majoring in business administration participated in the pre-tests and 525 students participated in the post-tests. The results of the before/after studies indicate that some experimental techniques are more effective than others in affecting change, but it is difficult to affect long-run change in those predisposed to unethical behavior. (shrink)

The moral importance of the ‘intention–foresight’ distinction has long been a matter of philosophical controversy, particularly in the context of end-of-life care. Previous empirical research in Australia has suggested that general physicians and surgeons may use analgesic or sedative infusions with ambiguous intentions, their actions sometimes approximating ‘slow euthanasia’. In this paper, we report findings from a qualitative study of 18 Australian palliative care medical specialists, using in-depth interviews to address the use of sedation at the end of life. The (...) majority of subjects were agnostic or atheistic. In contrast to their colleagues in acute medical practice, these Australian palliative care specialists were almost unanimously committed to distinguishing their actions from euthanasia. This commitment appeared to arise principally from the need to maintain a clear professional role, and not obviously from an ideological opposition to euthanasia. While some respondents acknowledged that there are difficult cases that require considered reflection upon one's intention, and where there may be some ‘mental gymnastics,’ the nearly unanimous view was that it is important, even in these difficult cases, to cultivate an intention that focuses exclusively on the relief of symptoms. We present four narratives of ‘terminal’ sedation – cases where sedation was administered in significant doses just before death, and may well have hastened death. Considerable ambiguities of intention were evident in some instances, but the discussion around these clearly exceptional cases illustrates the importance of intention to palliative care specialists in maintaining their professional roles. (shrink)

There often appears to be a striking correspondence between mythic stories and aspects of reality. We will examine the processes of creative imagination within a neurobiological frame and suggest a theory that may explain the functions of myth in relation to the hidden aspects of reality. Myth is peppered with archetypal entities and interactions that operate to reveal hidden processes in reality that are relative to the human condition. The imagery in myths in a sense “sustains the true.” That is, (...) mythopoetic imagery keeps the interpretive process in experience closer to the actual nature of reality than the rational faculties operating alone are able to do. Indeed, whereas rationalizing can easily lead us awry, genuine myth rarely does. Explanations of events offered by cultures around the world are frequently couched in terms of mythic themes and events. An important function of myth is to provide a “field of tropes” that in‐forms the lived experience of people. This paper focuses especially on those aspects of myth that represent facets of the quantum universe and give us clues as to the relationship between consciousness, symbolism, and reality. (shrink)

Biogenetic structural theory takes an entrainment view of the nature of consciousness. Human consciousness is a function of the brain and is mediated by networks of living neural cells that develop from initial, neurognostic models of self and world. Models interact or "entrain" as a constantly changing field of experience. The entire population of neural models that may potentially entrain within the field of consciousness is called the "cognized environment.” The organization of the network of cells (the "conscious network") mediating (...) consciousness operates according to a circadian cycle. Recurrent phases of consciousness are cognized and labelled. Transformations between phases of consciousness are often ritually controlled by society in order to control experiences that are in turn interpreted in terms of the society's cosmology. Recent developments in the biogenetic structural study of consciousness are summarized, including studies of transpersonal experiences, the development of consciousness in early life, and the advantages of neurophenomenology. (shrink)

In an article somewhat ironically entitled “Disambiguating Clinical Intentions,” Lynn Jansen promotes an idea that should be bewildering to anyone familiar with the literature on the intention/foresight distinction. According to Jansen, “intention” has two commonsense meanings, one of which is equivalent to “foresight.” Consequently, questions about intention are “infected” with ambiguity—people cannot tell what they mean and do not know how to answer them. This hypothesis is unsupported by evidence, but Jansen states it as if it were accepted fact. In (...) this reply, we make explicit the multiple misrepresentations she has employed to make her hypothesis seem plausible. We also point out the ways in which it defies common sense. In particular, Jansen applies her thesis only to recent empirical research on the intentions of doctors, totally ignoring the widespread confusion that her assertion would imply in everyday life, in law, and indeed in religious and philosophical writings concerning the intention/foresight distinction and the Principle of Double Effect. (shrink)

Re-examination of the manuscript of John Farey's unpublished mineral survey of south-east Sutherland, together with his published opinions on the significance of fossils from the Brora Coalfield and his interpretation of the stratigraphy of that coalfield, leaves no doubt that, contrary to the accepted view, Farey did not recognise the Mesozoic age of the Brora Coalfield but thought of it as Carboniferous. Farey was a Smithian geologist, and the difficulty he had in interpreting unfamiliar evidence from Brora illustrates the difficulties (...) experienced by bio-stratigraphers in the 1810s when fossil ranges were imperfectly understood. Evidence is presented which suggests that the first geologist to recognise the Mesozoic age of the Brora beds may have been John MacCulloch. (shrink)

Ample evidence from various quarters indicates that the perceptual-cognitive competence of the pre- and perinatal human being is significantly greater than was once thought. Some of the evidence of this emerging picture of early competence is reviewed, and its importance both as evidence of the biogenetic structural concept of “neurognosis” and for a theory of enculturation is discussed. The literature of pre- and perinatal psychology, especially that of developmental neuropsychology, psychobiology, and social psychophysiology, is incorporated, and some of the implications (...) of these data for a theory of enculturation are suggested. (shrink)

Most of us would agree that the world of our experience is different than the extramental reality of which we are a part. Indeed, the evidence pertaining to cultural cosmologies around the globe suggests that virtually all peoples recognize this distinction—hence the focus upon the "hidden" forces behind everyday events. That said, the struggle to comprehend the relationship between our consciousness and reality, even the reality of ourselves, has led to controversy and debate for centuries in Western philosophy. In this (...) article, we address this problem from an anthropological perspective and argue that the generative route to a solution of the experience–reality "gap" is by way of an anthropologically informed cultural neurophenomenology . By this we mean a perspective and methodology that applies a phenomenology that controls for cultural variation in perception and interpretation, coupled with the latest information from the neurosciences about how the organ of experience—the brain—is structured. (shrink)

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