This article is aimed to compare the efficacy and acceptability of exercise intervention with other nonpharmacological therapies in improving attention in ADHD patients and then rank those therapies. Methods. Relevant RCT studies from the Cochrane Library, Web of Science, Psycinfo, and PubMed were systematically searched from January 2011 to January 2020. The literature was screened, and the researchers extracted and used Stata16 and WinBugs1.4 independently to analyze the data. Results. The improvement of “attention deficit” in ADHD patients was measured in (...) 83 independent studies with 4,998 participants and 14 nonpharmacological therapies. Therapies were ranked as follows, according to the efficacy and acceptability of the cumulative probability area under the curve : meditation and cognitive; sport intervention therapy; vitamin and mineral; cognitive behavioral therapy; computer training; psychological education; working memory training; neurofeedback therapy; polyunsaturated fatty acids; mineral supplements; meditation; vitamin; biofeedback therapy; and school-based training. However, because the effect size of meditation and cognitive therapy was at a marginally significant level ), the robustness of the results was far lower than that of sport intervention therapy. Therefore, careful interpretation is needed in practice. Conclusion. Considering the efficacy and acceptability of various nonpharmacological therapies, sport intervention has a more stable effect on the improvement of attention deficit. Secondly, meditation and cognitive therapy, cognitive behavioral therapy, and computer training can also be effective complementary tools. (shrink)

This study explores how and when ethical leadership predicts three forms of team-level creativity, namely team creativity, average of member creativity, and dispersion of member creativity. The results, based on 230 members of 44 knowledge work teams from Chinese organizations, showed that ethical leadership was positively related to team creativity and average of member creativity but was negatively related to dispersion of member creativity. Consistent with the predictions of uncertainty reduction theory, psychological safety climate mediated the relationship between ethical leadership (...) and the three forms of team-level creativity. Furthermore, supervisor support for creativity positively moderated the effect of ethical leadership on psychological safety climate and the indirect effects of ethical leadership on the three forms of team-level creativity through psychological safety climate. The analysis offers significant theoretical and practical implications on ethical leadership and creativity in organizations. (shrink)

Background Nurses providing care to patients with end-of-life or terminal illnesses often encounter ethically challenging situations leading to moral distress. However, existing quantitative studies have examined moral distress using instruments that address general clinical situations rather than those specific to end-of-life care. Furthermore, qualitative studies have often been limited to participants from a single unit or those experiencing moral distress-induced circumstances. A comprehensive and integrated understanding of the overarching process of moral distress is vital to discern the unique circumstances surrounding (...) end-of-life care and its consequential impacts. Research objectives To explore the moral distress experiences of nurses who are frequently involved in caring for patients with end-of-life or terminal illnesses and apply it to two existing theories: the model of moral distress and the ecological model. Research design A qualitative descriptive approach was employed. Participants and research context Seven focus group interviews involving 30 nurses were performed. The subsequent transcriptions underwent rigorous content analysis. Ethical considerations We obtained Institutional Review Board approval from a university. Focus group interviews were conducted with nurses who agreed to participate and signed the consent form. Findings The moral distress-inducing factors and nurses’ perceived impact of moral distress were identified and categorized based on moral distress theories and ecological models. A total of 15 categories and 30 subcategories across the following 4 domains were derived: (1) intrapersonal, (2) interpersonal, (3) organizational, and (4) structural factors. Conclusions End-of-life-specific circumstances induced moral distress among nurses, with both negative and positive impacts identified. Effective organizational and policy support is essential to manage conflicts, form a healthy organizational culture, provide training, and prevent unnecessary expenses due to the negative consequences of moral distress. (shrink)

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)

In this article we describe four previous Tai-Chi models based on the I-Ching and their limitations. The I-Ching, the most important ancient source of information on traditional Chinese culture and cosmology, provides the metaphysical foundation for this culture, especially Confucian ethics and Taoist morality. To overcome the limitations of the four previous Tai-Chi models, we transform I-Ching cultural system into a psychological theory by applying the cultural system approach. Specifically, we propose the Jun-zi Self-Cultivation Model, which argues that an individual (...) can become an ideal person, or jun-zi, through the process of self-cultivation, leading to good fortune and the avoidance of disasters. The state of jun-zi is that of the well-functioning self, characterized by achieving one’s full potential and an authentic, durable sense of wellbeing. In addition, we compare egoism and jun-zi as modes of psychological functioning. The JSM can be used to as a framework to explain social behavior, improve mental health, and develop culturally sensitive psychotherapies in Confucian culture. Finally, an examination of possible theoretical directions, clinical applications, and future research is provided. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Art as a Political Act:Expression of Cultural Identity, Self-Identity, and Gender by Suk Nam Yun and Yong Soon MinHwa Young Choi Caruso (bio)IntroductionA number of artists of color, including Asian American women, are creating art from the basis of their lived experiences. Within minority groups searching for their cultural identity, establishing self-identity is an important process. For various psychological and sociological reasons, artists seem inspired to seek deeper (...) meaning and a broader participation in cultural work.1 Asian American women artists, in particular, are currently making art as a means of exploring self-identity, cultural identity, and gender issues. Korean/Korean American minority women artists are creating art as a reaction to their cultural upbringing, which questions issues of identity, gender, ethnicity, politics, cultural, and socioeconomic status. These contemporary artists are breaking away from traditional cultural expectations and overcoming social barriers as artists, women, and Koreans/Korean Americans. With the growing public awareness of women's consciousness and sense of self as women in Korea and as an ethnic minority in America, these artists are redefining their identity. Despite the traditional patriarchal Confucian hierarchy; lack of social, institutional, and political support; and stereotypic gender, cultural, and socioeconomic status expectations for women, a few have stepped out of their traditional roles as women and have become successful artists in Korea and America.The artworks of these artists are worthy of investigation because they appear to be a culturally, socially, and politically motivated artistic expression of the complex multifaceted Korean/Korean American life experiences as women and as Korean immigrant members of a cultural (ethnic) minority in American society. Therefore, two main research questions can be posed: [End Page 71]• Given that art can be constructed out of layers of different experiences and influences, to what extent do the dimensions of cultural identity, self-identity, and gender interweave and contribute to the function of art as a political act for Korean/Korean American women artists?• How do Korean/Korean American cultural, social, and female experiences influence the artistic expression of Korean/Korean American women artists?In order to answer these questions, I selected case study methodology2 and adapted elements of interpretive biography,3 and narrative approaches as developed by Wallace and Gruber.4 According to Denzin,5 interpretive biography involves the collection and analysis of personal experiences, life documents, stories, accounts, and narratives that describe turning-point moments in individuals' lives. Denzin argues that personal experiences and personal stories are derived from a larger cultural, ideological, and historical context. The intent of the biographical project is to problematize the social, economic, cultural, structural, and historical forces that shape, distort, and otherwise alter lived experiences.By using narrative case study methods, I explore elements of self-identity formation, cultural identity, gender issues, personal thoughts, artistic expression, meaning of artworks, professional achievement, and life circumstances. I examine each participant's life in the Korean and American historical, cultural, social, and political environments. I interpret participants' outer lives (what they do) and inner lives (feelings, thoughts, inner self) to capture their deep, profound life experiences. I examine salient themes of their art expression and how the role of art and artistic activity is a part of political, cultural, social, and feminist activism. I further investigate their professional activities in order to identify the multiple roles that contribute to personal and professional identity formation.For the purpose of this study, I selected the contemporary Korean woman artist Suk Nam Yun and the contemporary Korean American woman artist Yong Soon Min as primary participants. These two women artists, despite many social and cultural barriers, chose to become artists; feminists; and social, cultural, and political activists; in addition to fulfilling traditional Korean family and domestic roles. Yun and Min are regarded as the leading contemporary Korean/Korean American women artists whose artworks deal with issues of cultural, social, feminist, political, and hybrid identity and art as political activism.Lippard acknowledges that visual images play an increasingly important role in society.6 Art that connects everyday experience with social critique and creative expression becomes a vital means of reflecting upon the nature of society and social existence.7 Artworks can function as... (shrink)

In this essay, I argue that in Mengzi 2A2 Mengzi 孟子 proposes his method for cultivating righteousness by showing that on the way of achieving yi, such topics as the unperturbed hearts, cultivating courage, Gaozi’s 告子 maxim, and the flood-like qi 氣 ultimately converge. Toward this aim, first, I argue that Mengzi’s short remark “bi you shi yan er wu zheng, xin wu wang, wu zhu zhang 必有事焉而勿正, 心勿忘, 勿助長” can be read as his maxim for achieving yi that structurally (...) parallels with the preceding maxim of Gaozi that Mengzi quoted. It tells us that neither our blind obedience to the words nor our impetuous boost of qi is helpful for achieving yi; instead we should concentrate on the heart’s moral sentiments and perform righteous actions. Second, I argue that Mengzi believes that qi is crucial in one’s proper self-cultivation. The centrality of moral sentiment in his teaching redirects our attention to qi’s positive aspects—exemplified by the flood-like qi—though qi’s impulsivity often makes it appear negative. If the four sprouts are to accompany the spontaneous movement of qi, it can be said that properly expressed qi signals the moral health of one’s heart. Moreover, I show that strong positive qi not only constitutes moral sentiment that serves as a fair standard for self-examination but also leads the will to perform moral actions without delay. (shrink)

This essay investigates the structure and meaning of the Mengzi’s 孟子 analogical inferences in Mengzi 6A7. In this chapter, he argues that just as the perceptual masters allowed the discovery of our senses’ uniform preferences, the sages enabled us to recognize our hearts’ universal preferences for “order and righteousness.” Regarding an unresolved question of how the sages help us understand our hearts’ preferred objects as such, I propose a spectator-based moral artisanship reading as an alternative to an evaluator-focused moral connoisseurship (...) view: the sages are moral artisans who refine their moral achievements, and people’s uniform approval of their achievements—firmly associated with “order and righteousness”—demonstrates our hearts’ same natural preferences for them. Furthermore, I argue that this chapter’s conclusion—we and the sages are of the same kind with natural moral preferences—implies the necessity of our transition from passive spectators to active moral performers for moral self-cultivation. (shrink)

A dearth of literature focuses on the relationship between acculturation, power distance and liminality for migrant nurses entering foreign workplaces. Expectations are for migrant nurses to be practice‐ready swiftly. However, this aspiration is naïve given the complex shifts that occur in deeply held cultural beliefs and practices and is dependent on an organisational climate of reciprocal willingness to adapt and learn. This exploratory study identified that although a plethora of literature addresses challenges migrant nurses face, there are limited data that (...) link these transitional processes to concepts that might usefully guide transitions. This study draws from the overarching concept of acculturation, together with Hofstede's (2011) notion of power distance and the theory of liminality to explore the experiences of eight migrant nurses. Data highlighted that adjusting to altered hierarchical relationships took many months because negotiating power distance challenged deeply held beliefs and assumptions about professional and organisational hierarchies. Migrant nurses’ accounts indicated a paucity of organisational processes to address these difficulties; therefore, they navigated this liminal space of adjustment to power distance differences in an ad hoc manner. Their acculturation experiences, arguably unnecessarily prolonged, indicate the value in workplace commitment to exploring a collaborative, critically reflective approach to optimise transitions. (shrink)

ABSTRACTThe aim of this paper is to challenge the reliabilist interpretation of William Ockham 's epistemology. The discussion proceeds as follows. First, I analyse the reliabilist interpretation into two theses: a negative thesis I call the Anti-Internalism Thesis, according to which, for Ockham, epistemic justification does not depend on any internal factors that are accessible by reflection; a positive thesis I call the Reliability Thesis, according to which epistemic justification in Ockham depends on the reliability of a causal process through (...) which a given judgment is produced. Secondly, I argue that the Anti-Internalism Thesis fails since Ockham's notion of evidentness, which is at the heart of his theory of justification, strongly suggests that he posits an indispensable, internalist element of justification. Lastly, I argue that the Reliability Thesis also fails since not only can there be a reliable but inevident judgment in Ockham's framework, his emphasis on causality is best read not as talk of reliability, but as his emphasis on the relation between reason and what is based on reason. (shrink)

There is debate over whether the content of an intuitive cognition is determined externally or internally in Ockham’s theory. According to the most common view, which I call the Strong Externalist Interpretation, intuitive content is wholly determined externally. Opposed to SE is the Strong Internalist Interpretation, according to which the content of an intuition is wholly determined by internal features of a cognizer. The aim of this paper is to argue against those interpretations, and to argue for a third kind (...) of interpretation which preserves interpretative advantages of SE and SI without falling into the difficulties that each faces. On this view, intuitive content is complex, and its complexity is analyzed into a mix of internalist and externalist elements. (shrink)

ABSTRACTAccording to some influential readings of the Groundwork of the Metaphysics of Morals, the view presented there of the kind of spontaneity we are conscious of through theoretical reason and...

This study investigated the relative contribution of perception/cognition and language-specific semantics in nonverbal categorization of spatial relations. English and Korean speakers completed a video-based similarity judgment task involving containment, support, tight fit, and loose fit. Both perception/cognition and language served as resources for categorization, and allocation between the two depended on the target relation and the features contrasted in the choices. Whereas perceptual/cognitive salience for containment and tight-fit features guided categorization in many contexts, language-specific semantics influenced categorization where the two (...) features competed for similarity judgment and when the target relation was tight support, a domain where spatial relations are perceptually diverse. In the latter contexts, each group categorized more in line with semantics of their language, that is, containment/support for English and tight/loose fit for Korean. We conclude that language guides spatial categorization when perception/cognition alone is not sufficient. In this way, language is an integral part of our cognitive domain of space. (shrink)

This essay examines how eighteenth-century naturalists selected, read, and used textual and visual sources of the past to construct chronologies of the aurora borealis from antiquity to their present. Frequent sightings of the northern lights in Europe from 1707 onward prompted investigations into not only their physical properties but also their historical patterns. These searches encountered a twofold problem. Because the term “aurora borealis” was a seventeenth-century neologism, the recovery of auroras avant la lettre required discerning them amid the various (...) aerial spectacles described in older records. Further complicating the task was the eighteenth-century authors’ suspicion of these documents as tainted by the superstitions of an “unenlightened” past. Nevertheless, these self-proclaimed “enlightened” commentators relied on the very sources they criticized in their search for lost auroras. The essay investigates how different Enlightenment auroral observers fashioned their own criteria for identifying “true” auroras through practices of extricating verbal and visual descriptions in older sources from their original contexts of portentous interpretation. (shrink)

Some forty years ago, Norman Malcolm and Charles Hartshorne, philosophers from two distinctive schools of thought, championed, independently of each other, a form of ontological argument based on chapter III of Anselm’s Proslogion as well as on various chapters of Reply to Gaunilo.1 While different aspects of the argument are emphasized by Malcolm and Hartshorne, this second form of the ontological argument hinges on the following two points: (1) necessary existence is constitutive of the concept of God,2 and (2) therefore, (...) in understanding the concept of God, one understands that God necessarily exists in fact or in actuality. Whereas Malcolm vacillates between affirming only (1) and both (1) and (2),3 Hartshorne affirms both (1) and (2); however, he holds that Anselm’s formulation of the actual existence of God is somewhat confused. My argument here is that while (1) has some sense, (2) is a confusion arising from confounding the logical or conceptual existence of God with the actual existence of God.4. (shrink)

This chapter expores the similarities and differences between the virtue theories of Mencius (372–289 BCE) and David Hume (1711–1776 CE). Their individual explications of virtue, the main topics of their moral philosophies, focus on the sentiments. Mencius, concerned with teaching moral self-cultivation, believes that the sentiments are the grounds for achieving virtue. Hume, who aims at an empirical theory of moral evaluation, maintains that we determine a character trait as virtue through the moral sentiments. Given their moral foundation of sentiments, (...) two frameworks of comparison are available:epistemic and structural comparisons. The former examines the philosophers’ views of the epistemic characteristics of sentiment as they relate to virtue and morality. The latter investigates how their virtue theories have a parallel structure based on the general characteristics of sentiment. I argue that a structural comparison deepens our understanding of Mencius’s views about the virtues and their cultivation. Next, I suggest that Hume’s scientific inquiry into moral evaluation informs us of another aspect of Mencius’s sentiment-based virtue. Considering the causal process involved in the arousal of sentiments, Mencius’s heart of compassion should be regarded as a mental cause that renders human nature inherently good and not as a mental effect of an aroused sentiment. Moreover, I argue that, because virtue-related sentiments take two sorts of intentional objects—one’s self and others—we can classify Mencius’s and Hume’s virtues into other-regarding and self-regarding virtues. Mencius’s cardinal virtues of Ren and Yi correspond to Hume’s humanity and dignity. (shrink)

The present paper focuses on Graham Priest’s claim that even primitive recursive relations may be inconsistent. Although he carefully presented his claim using the expression “may be,” Priest made a definite claim that even numerical equations can be inconsistent. His argument relies heavily on the fact that there is an inconsistent model for arithmetic. After summarizing Priest’s argument for the inconsistent primitive recursive relation, I first discuss the fact that his argument has a weak foundation to explain that the existence (...) of a model for some relations does not guarantee that they are primitive recursive. Moreover, since his identity relation is a combination of a standard identity and a congruence relation, it does not simply represent the standard identity function. Then, I argue that his identity relation cannot be both inconsistent and primitive recursive. Furthermore, I extend the argument to the general case that there is no inconsistent primitive recursive relation. These arguments show that the standard notions of “function” and “primitive recursive function” do not fit Priest’s inconsistent model. New definitions are necessary to show the existence of a dialetheic primitive recursive relation. (shrink)

Abstract:What if a prostitute had expressed the idea of individual rights to property based on labor, even before John Locke? The London Jilt presents Cornelia, a prostitute who endorses her stigmatized job on the grounds that sexual labor is the same as any other profession. By analyzing self-ownership embodied in the prostitute figure, I claim that The London Jilt significantly anticipates Locke's labor theory. Cornelia adopts the emerging discourse of labor and property and situates prostitutes as economic subjects who turn (...) female sexuality into profits. This fiction also reveals marriage is an unfair financial trade that exploits women's sexual labor. (shrink)

들뢰즈와 아감벤은 철학의 영역에서 법을 사유하는 중요한 현대적 이론들을 제공하는 철학자들이다. 들뢰즈의 법에 대한 연구는 그 자신의 시간론과 밀접한 관계를 맺고 있다는 점에 그 특징이 있으며, 아감벤의 법에 대한 연구는 자신의 철학의 핵심 개념인 배제-포함 구조를 통해서 사유한다는 점에 그 특징이 있다. 그런데 두 사람은 모두 카프카를 경유하여 두 사람의 핵심적인 문제의식으로 나아간다. 먼저 들뢰즈는 카프카의 「법 앞에서」에서 우리에게 인식될 수 있도록 그 내용이 주어져 있지 않은 법이 우리에게 처벌을 내림으로써만 언표된다는 것을 읽어낸다. 더 나아가 『소송』에서 K에게 완전한 무죄판결이란 없으며 (...) 오직 판결을 ‘지연’시키는 방법만이 있을 수 있다고 말하는 화가 티토렐리에 주목하면서, 법과 시간의 문제를 탐구한다. 아감벤은 데리다의 「법 앞에서」에 대한 해석을 경유하여 카프카에 접근한다. 데리다는 열린 문 앞에서 들어가는 것이 ‘가능하지만 지금은 안 되는’ 바로 이 상황이 우리를 둘러 싼 법과 우리의 관계라는 점에 주목한 바 있다. 법에 대한 접근 가능성은 ‘지금은 안 된다’는 방식으로 무한히 지연된다는 것이다. 아감벤 역시 이러한 들어갈 수 있는 자유가 있음에도 불구하고 들어갈 수 없는, 그래서 자유롭지도 자유롭지 않지도 않은 법과 우리의 관계를 배제-포함 구조로 설명한다. 그렇기 때문에 아감벤의 카프카 읽기는 법이 그 내용이 주어져 있지 않음에도 우리를 강제하고 있음을 의미한다는 들뢰즈의 사유와 만나게 된다. 이 연구는 들뢰즈와 아감벤의 법 해석을 함께 탐구함으로써, 두 사람이 말하는 법의 강제로부터 우리를 해방시키는 방법과 그 의의를 밝혀본다. (shrink)

Sustained reflection on multiple expressions of Asian American experience directs us to the coercive logic of racial identities. Noticing this logic is critical to identifying the limitations of several strategies to resist and transcend racial injustice, including the demand for racial recognition. Rereading the Parable of the Good Samaritan as one about the perils of racial identity and then taking cues from the nonviolent practice of truth force provide a blueprint that reimagines the liberative role racial identities can play.