This study empirically examined the effects of ethical leadership and ethical climate on employee ethical behavior in the international port context using survey data collected from 128 respondents who worked in Taiwan International Ports Corporation in Taiwan. Research hypotheses were formulated from the previous literature and tested using structural equation modeling. Results indicated that ethical leadership had a significant impact on ethical climate and the ethical behavior of TIPC employees. Ethical climate was found to be positively associated with employee ethical (...) behavior. The theoretical and practical implications of the research findings are discussed. (shrink)

Humanitarian assistance in conflicts sometimes undermines local coping strategies, reinforces wartime economies, and strengthens the existing power structures. This article argues that some victims of conflicts are made extremely vulnerable and uniquely dependent on humanitarian agencies. In this case, humanitarian agencies have a distinct obligation to assist them. This article considers one novel account that justifies the continued provision of aid to victims of conflicts and rejects the widespread view that aid should be withdrawn to avoid its negative impact. This (...) article presents the “Distinct Dependence Argument” to address the aid dependency predicament in conflicts. It explores the degree of vulnerability and dependence of victims of conflicts and evaluates humanitarian agencies’ causal responsibility in causing such vulnerability and dependency. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Response to Eva Alerby and Cecilia Ferm, “Learning Music: Embodied Experience in the Life-World”C. Victor FungThe authors' choice of using phenomenology as a foundation of their inquiry is appropriate and appealing. They have, to a great extent, achieved their goal to explain music learning from a life-world approach. Descriptions of absolute musicality and relativistic musicality in the opening paragraphs remind me of the good old "nature versus nurture" argument. (...) Do the authors intend to relate musicality to musical ability or aptitude as defined by psychologists? If musicality is "the ability to make something of one's own," does it mean that the authors have taken on a relativistic view and believe that musicality can be acquired?At the onset of the essay, musicality is described as emotional or cognitive phenomena. I would be interested to know what role a psychomotor phenomenon plays in musicality. The authors later describe "motor knowledge" in the context of Merleau-Ponty's "maximum grip." Does it mean that "motor knowledge" or "maximum grip" in music is outside the realm of musicality?I have attempted to follow the authors' logic in answering the question: What is learning of music? The authors postulate that "knowledge does not always, and not in any way automatically, become exactly the same as the learning situation aimed for" and that "the aim of music education is to produce music knowledge." These propositions lead me to believe that the learning of music occurs in experiencing all types of musical activities, regardless of the musician's level of proficiency. In all types of musical activities, including different performances of the same repertoire by the same performer, the musician would find new knowledge that is being produced in his/her body. Therefore, I agree with the authors in that "bodily experience is the foundation for learning."I would like to respond to the issue of whether music learning occurs within [End Page 206] or outside of the human being. I enjoy reading how the authors borrow Merleau-Ponty's analogy of the blind man and his stick. They put it so beautifully that "the piano becomes an extension of the pianist's body, and the pianist can 'feel' its limitation." This leads me to ponder if there could be further extensions beyond the physical piano. We know that pianists make the strings in the piano vibrate through a lever mechanism. These vibrations travel through the air and arrive at the audience's ears. Then the vibrating energies are transmitted as electrical energies in the audience's nerve cells. The audience in turn may behave differently after such a complex transmission of energies at a performance. My question is: Is there an end to the "extension" of a musician's body? If so, where should it end? There is no doubt that the pianist relates to the world and learns about the world through the piano. Could the pianist learn about the world through the vibrations that the piano strings generate, through the air, and through the audience's hearing mechanism, brain cells, and behaviors? Is this what the authors meant by "the human ego is boundaryless and cannot be localized, and the ego is immanent in the whole system"? Regardless of how far the "extension" goes, how do we know if an "extension" has occurred? How can we validate an "extension" of a musician's ego"?It seems to me that the authors' discussions have focused on the tactile extension of the body. If the body can be extended like the stick for the blind man, would the air surrounding the blind man, including its smell, temperature, humidity, wind, and sound, be his extension too? When this question is transferred to a musician, would the total context of the musical event be the musician's extension of the body too? By "total context," I mean the cultural context, the environment (smell, temperature,...), and the people in the musical event.We are certain that music learning takes place when experiences and knowledge are incorporated in the body. We still have not solved the problem of whether music learning occurs within or outside of the human being, because the boundary of the... (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Response to Eva Alerby and Cecilia Ferm, “Learning Music: Embodied Experience in the Life-World”C. Victor FungThe authors' choice of using phenomenology as a foundation of their inquiry is appropriate and appealing. They have, to a great extent, achieved their goal to explain music learning from a life-world approach. Descriptions of absolute musicality and relativistic musicality in the opening paragraphs remind me of the good old "nature versus nurture" argument. (...) Do the authors intend to relate musicality to musical ability or aptitude as defined by psychologists? If musicality is "the ability to make something of one's own," does it mean that the authors have taken on a relativistic view and believe that musicality can be acquired?At the onset of the essay, musicality is described as emotional or cognitive phenomena. I would be interested to know what role a psychomotor phenomenon plays in musicality. The authors later describe "motor knowledge" in the context of Merleau-Ponty's "maximum grip." Does it mean that "motor knowledge" or "maximum grip" in music is outside the realm of musicality?I have attempted to follow the authors' logic in answering the question: What is learning of music? The authors postulate that "knowledge does not always, and not in any way automatically, become exactly the same as the learning situation aimed for" and that "the aim of music education is to produce music knowledge." These propositions lead me to believe that the learning of music occurs in experiencing all types of musical activities, regardless of the musician's level of proficiency. In all types of musical activities, including different performances of the same repertoire by the same performer, the musician would find new knowledge that is being produced in his/her body. Therefore, I agree with the authors in that "bodily experience is the foundation for learning."I would like to respond to the issue of whether music learning occurs within [End Page 206] or outside of the human being. I enjoy reading how the authors borrow Merleau-Ponty's analogy of the blind man and his stick. They put it so beautifully that "the piano becomes an extension of the pianist's body, and the pianist can 'feel' its limitation." This leads me to ponder if there could be further extensions beyond the physical piano. We know that pianists make the strings in the piano vibrate through a lever mechanism. These vibrations travel through the air and arrive at the audience's ears. Then the vibrating energies are transmitted as electrical energies in the audience's nerve cells. The audience in turn may behave differently after such a complex transmission of energies at a performance. My question is: Is there an end to the "extension" of a musician's body? If so, where should it end? There is no doubt that the pianist relates to the world and learns about the world through the piano. Could the pianist learn about the world through the vibrations that the piano strings generate, through the air, and through the audience's hearing mechanism, brain cells, and behaviors? Is this what the authors meant by "the human ego is boundaryless and cannot be localized, and the ego is immanent in the whole system"? Regardless of how far the "extension" goes, how do we know if an "extension" has occurred? How can we validate an "extension" of a musician's ego"?It seems to me that the authors' discussions have focused on the tactile extension of the body. If the body can be extended like the stick for the blind man, would the air surrounding the blind man, including its smell, temperature, humidity, wind, and sound, be his extension too? When this question is transferred to a musician, would the total context of the musical event be the musician's extension of the body too? By "total context," I mean the cultural context, the environment (smell, temperature,...), and the people in the musical event.We are certain that music learning takes place when experiences and knowledge are incorporated in the body. We still have not solved the problem of whether music learning occurs within or outside of the human being, because the boundary of the... (shrink)

This article is a systematic repudiation of Joseph Hamburger's thesis in his book John Stuart Mill on Liberty And Control . Hamburger maintains that Mill wanted to promote the `moral regeneration of mankind' by eroding Christian belief and replacing it with a religion of humanity. He argues that Mill's defense of liberty must be seen in this context, although Mill himself tried to conceal some of his views. Mill in fact permitted interference even in the area of self-regarding conduct. He (...) was against interference by public opinion, but not against interference by superior persons. Mill valued freedom because it enabled superior persons to promote the desired progress toward the religion of humanity. But this article argues that Hamburger fails to distinguish between legitimate and illegitimate forms of interference, a distinction that is central to Mill's case for liberty. Superior persons are not allowed to coerce others from engaging in non-harmful but `miserable' conduct. The progress that Mill envisaged was to be achieved within the framework of freedom for all. Key Words: liberty • social control • self-regarding conduct • Christianity • religion of humanity • public opinion. (shrink)

With the appearance of mankind, the history of mankind's understanding of the human body itself also began. This long process of development rang with the struggle of two world views. The history of the development of man's understanding of the structure and functions of the human body is the history of the unbroken triumph of materialism over idealism, of the dialectical over the metaphysical. This essay simply takes a preliminary look back at this struggle from several aspects in the hope (...) that it might be of use in promoting a deeper and more systematic study of the question. (shrink)

The intent of this book focuses on Australia’s First Nations truth, voice, recognition, diversity, and respect. Hope O’Chin explains that knowledge about Australian First Nations culture and learning can be seen through new conceptual lens, which she refers to as an Ontology of Dreaming Hope for Australians. The book proposes to move from ontological propositions embedded in pedagogies and methodologies that center on the relevance of Indigenous epistemes and ways of doing. O’Chin offers a conceptual framing for engaging (...) with Indigenous peoples, and forming communities of belongingness and relationality. She offers suggestions for ways in which art and education can act as ‘healing’ and a way forward towards a more inclusive civil society. Reflexive practice, ethnographic principles, and action research is described in a way that methodologies provide an understanding of a sense of Belonging. O'Chin argues that theoretical research, art, and educational practice can add to the value of determining a strategy of Indigenous art investment within Australia, and to address how art and education can be used to validate contemporary expression of Aboriginality within contemporary Australian society. Ultimately, the book is about Indigenous strengths and what Indigenous ways of being, knowing and doing can offer, and how one might go about honouring and working in this way respectfully. (shrink)

Deliberative democracy is a revolutionary political ideal that requires fundamental changes in political institutions, bases of collective decision making, and the distribution of resources. Perhaps because of its revolutionary character accounts of deliberation in political theory thus far have offered little guidance for actors in actually-existing democratic circumstances. This article develops an ethical account of deliberative democratic action under imperfectly just conditions characterized by material and political inequality and failures of reciprocity. Under such conditions, appropriate principles of action can resolve (...) the tension between deliberation and confrontational political activism. The logic of this account parallels the justification for civil disobedience: the extent of permissible deviationfrom deliberative norms increases according to the adversity of political circumstances. This ethical account is composed of principles of deliberative activism, applications of those principles to four kinds of increasing unfavorable circumstances, and a menu of institutional and political strategies that increase deliberative inclusion and equality. (shrink)

When heterosexuality dominates sexual culture, sexual minorities are marginalised, yielding minority stress and internalised phobia which devastate psychological well-being and raise suicide risks. A growing trend in using mindfulness-related interventions in health care shows positive signs, but there is a paucity of research on mindfulness for sexual minorities. This qualitative research, through interpretative phenomenological analysis, looks into how Buddhist sexual minorities (from various countries) interpret mindfulness from which their increased self-awareness, self-esteem and self-acceptance become prominent intrinsic resources, resulting in enhanced (...) mental health and quality of life. Such an exploratory study extends the horizon of health care benefits for helping professionals and sexual minorities with alternative views in overcoming external and internalised phobia. (shrink)

The current integrative review aims to do the following: first, examine the Chinese and English topical studies on the Vimalak?rti Nirde?a S?tra published from 1900 to 2011; second, analyze the characteristics of those works; third, investigate related study trends through a statistical analysis; and finally, identify research gaps. This review not only offers a comprehensive overview of the available literature on the S?tra retrieved from 25 English and Chinese electronic databases, but also categorizes the 256 selected publications into eight sub-themes: (...) art, book reviews, philological studies, literature, philosophy, textual criticism, translation, and miscellaneous topics ; thus illuminating different research foci and features between English and Chinese scholars, and also among Chinese researchers in various territories. This project illustrates how an integrative review can be employed in Buddhist studies; it reveals challenges and opportunities related to Buddhist studies, stemming from technology; it suggests collaborative research in Buddhism; and it proposes the application of the philosophy of the S?tra to practical disciplines. (shrink)

L'homme mène son existence dans un univers sensoriel et un univers de sens. Quelles significations prennent les perceptions sensorielles dans la vie sociale et culturelle? Cet ouvrage à plusieurs voix étudie les sens dans différentes circonstances de la vie collective : chamanisme, maladie, racisme, sexualité, rencontre, vie quotidienne, musique, etc. Le Brésil, la Mongolie, le Burkina-Faso, l'Inde, le Mexique, le Sénégal, la société touarègue... et bien entendu l'Europe. Anthropologie et ethnologie sont ici sollicitées dans ces études des relations symboliques entre (...) les sens et le sens. (shrink)

The present study reconsiders Husserl’s method of eidetic variation and Schütz’s critique. The method of eidetic variation describes a complex process through which the eidos of empirical objects is obtained. This process has different steps, one of which is the free variation that is conducted by the act of free phantasy. According to Husserl, it is through this act that the transcendental consciousness can surpass the boundary established by empirical generalities and uncover the full extension of eidos as pure generality. (...) However, in Schütz’s analysis, he leaves a series of questions regarding the limitations of the free variation, which potentially leads to a serious consequence: eidos and type (empirical generality) are merely different in degrees. After examining Husserl’s account of the method and Schütz’s analysis, it appears that, although Husserl has noticed the potential questions posed by Schütz and provided an answer to them, the method still fails to provide a way to reveal the eidetic basis of variants. To solve this issue, I argue that an additional step is required for the method to succeed, which involves the act of productive phantasy that enables one to exclude the empirical influences of types. (shrink)

Marxism came to China along with the Russian Revolution. Many Chinese scholars and students became interested in Marxism, which was interpreted in terms of patriotism and as an anti-imperialist movement. As a leader of the Christian Youth Student Fellowship of YMCA in Shanghai, YT Wu was deeply concerned with the nature of current thought on campus, and sought dialogue between Christianity and materialism. This article analyzes Wu's thought, especially his proposal of a Christian materialism which would reconcile the two. Like (...) Marxist thinkers in the West, Wu was highly critical of the modernity that was also influencing China. Wu finds the key to theology in an interpretation of the Sermon on the Mount, which he understands as a depiction of Christian materialism. (shrink)

We live in the Age of Big Data. In medicine, artificial intelligence and machine learning algorithms, fueled by big data, promise to change how physicians make diagnoses, determine prognoses, and develop new treatments. An exponential rise in articles on these topics is seen in the medical literature. Recent applications range from the use of deep learning neural networks to diagnose diabetic retinopathy and skin cancer from image databases, to the use of various machine learning algorithms for prognostication in cancer and (...) cardiovascular disease. Many factors are driving the adoption of AI in health care, from... (shrink)