Students with learning disabilities (LDs) suffer from executive function deficits and impaired prospective memory (PM). Yet the specificity of deficits associated with different types of LDs is still unclear. The object of the present research was to compare subgroups of students with different forms of LDs (<25th percentile) on executive function and PM. Students with a mathematics disability (MD,n= 30), reading disability (RD,n= 27), both (RDMD,n= 27), or neither (typically developing, TD,n= 30) were evaluated on a set of executive functioning (...) tasks (e.g., updating, inhibition, and shifting) and on PM. The results showed that students with MDs and RDMDs suffered from PM deficits. Among the subtypes of LDs, the deficit is different. The students with RDMDs showed a wide range of defects in PM, shifting, inhibition, and updating. In comparison, students with MDs experienced deficits in PM and shifting, while students with RDs experienced a deficit only in updating. For the RD group, the RDMD group and the TD group, updating, and shifting significantly predicted PM. For the MD group, only shifting significantly predicted PM performance, but PM deficits were not completely confined to shifting deficits. (shrink)

As an important part of entrepreneurial environment, Culture directly or indirectly affects individual entrepreneurial intention. Taking young students as the survey object, this paper uses empirical research methods to explore the relationship between Confucian filial piety culture and Chinese youth’s entrepreneurial intention. The results show that there is a positive correlation between Confucian filial piety culture and Chinese youth’s entrepreneurial intention, achievement motivation, risk-taking tendency and self-efficacy; Confucian filial piety culture has not only a direct effect on Chinese youth’s entrepreneurial (...) intention, but also an indirect effect with achievement motivation, self-efficacy and risk-taking tendency as intermediary variables. (shrink)

This study examines the influence of environmental values on consumer intentions to participate in agritourism through the theory of planned behaviour and value-belief-norm theory. It proposes an integrative model by adding two variables, i.e., environmental benefits and the human-nature coordination concept, to the TPB. The study employs a questionnaire survey method and a sample of 640, which was statistically analysed through structural equation modeling. The results reveal that the “environmental values-attitudes-behavioural intentions” framework has scientific applicability in agritourism. Environmental values, measured (...) through the variables environmental benefits and the human-nature coordination concept, are positively correlated directly or indirectly with agritourism consumption intentions, while attitudes and subjective norms serve as mediators. However, the mediating effect of perceived behavioural control is not statistically significant, indicating making efforts to influence attitudes and subjective norms is more useful for and effective in stimulating the public’s intentions towards agritourism. As this study tests the hypotheses with empirical data, it provides practical implications for policy-makers and programme managers. (shrink)

Machine learning algorithms bring out an under-appreciated puzzle of discrimination, namely figuring out when a decision made on the basis of a factor correlated with race is a decision made on the basis of race. I argue that prevailing approaches, which are based on identifying and then distinguishing among causal effects of race, in their metaphysical timidity, fail to get off the ground. I suggest, instead, that adopting a constructivist theory of race answers this puzzle in a principled manner. On (...) what I call a “thick constructivist” account of race, to be raced is to be socially positioned in the way indicated by a certain set of statistical regularities on the basis of particular phenotypical traits. A thick constructivist sees that acting on the basis of correlations that constitute race qua social position just is acting on the basis of race, because races just are social positions that subject their member individuals to a particular matrix of social relations that define the raced position. This conclusion has considerable ramifications for our understanding of discrimination, algorithms and beyond. (shrink)

How could ectogestative technology disrupt gender roles, parenting practices, and concepts such as ‘birth’, ‘body’, or ‘parent’? In this chapter, we situate this emerging technology in the context of the history of reproductive technologies and analyse the potential social and conceptual disruptions to which it could contribute. An ectogestative device, better known as ‘artificial womb’, enables the extra-uterine gestation of a human being, or mammal more generally. It is currently developed with the main goal of improving the survival chances of (...) extremely premature neonates. We argue that the intended use of the technology in neonatal intensive care units, as an alternative to current incubators (’partial-ectogestation’), challenges concepts such as ‘birth’, ‘fetus’, and ‘neonate’, and has several ethico-legal implications. We moreover address a more futuristic scenario where the entire embryological and fetal development could happen within an artificial womb (’full-ectogestation’). Such a scenario reveals the disruption of gender roles, parenting practices, and concepts such as ‘mother’, ‘father’, and ‘parent’. Both full- and partial-ectogestation would have implications for engineering and design, law-making, ethics, and philosophical anthropology. (shrink)

In this paper, I first seek a relatively plausible formulation of the safety principle. To this end, I refute a recent form of safety by Duncan Pritchard and then defend another weaker form of safe...

Much of the research on theory of mind (ToM) approaches ToM as a unitary construct; on such an account, mental state understanding across different contexts reflects the same cognitive process. Some researchers, however, suggest that ToM can be separated into different components that contribute differently to the understanding of people's minds. Evidence from developmental psychology and cognitive neuroscience supports the notion that ToM consists of at least two components. Three different componential views are discussed: (1) early‐ versus late‐developing components, (2) (...) social‐perceptual versus social‐cognitive components, and (3) affective versus cognitive components. (shrink)

本书是以其著作《庄子喃哗》、《孟子旁通》、《易经杂说》、《老子他说》、《论语别裁》中撷取的对国学思想的点滴感悟,结合古今中外的例证加以扩展,将人生的智慧娓娓道来.

"The work is on an important topic that has been oft debated but rarely systematically studied – the political, cultural, and moral effects of distant news coverage of suffering. [The book] is extremely well steeped in the relevant literature, including semiotics, discourse analysis, meda and social theory and makes a fresh methodological contribution by looking at the codes and formats of news about suffering. It has a fresh vision and answer to some of the stickiest moral and media problems of (...) our time … and deserves to find its place among important books about the moral aspects of media and society in our times." —John D. Peters, F. Wendell Miller Distinguished Professor, University of Ohio This book is about the relationship between the spectators in countries of the west, and the distant sufferer on the television screen; the sufferer in Somalia, Nigeria, Bangladesh, India, Indonesia, but also from New York and Washington DC. How do we relate to television images of the distant sufferer? The question touches on the ethical role of the media in public life today. They address the issue of whether the media can cultivate a disposition of care for and engagement with the far away other; whether television can create a global public with a sense of social responsibility towards the distant sufferer. (shrink)

Recent advances in machine learning methods have created opportunities to eliminate unfairness from algorithmic decision making. Multiple computational techniques (i.e., algorithmic fairness criteria) have arisen out of this work. Yet, urgent questions remain about the perceived fairness of these criteria and in which situations organizations should use them. In this paper, we seek to gain insight into these questions by exploring fairness perceptions of five algorithmic criteria. We focus on two key dimensions of fairness evaluations: distributive fairness and procedural fairness. (...) We shed light on variation in the potential for different algorithmic criteria to facilitate distributive fairness. Subsequently, we discuss procedural fairness and provide a framework for understanding how algorithmic criteria relate to essential aspects of this construct, which helps to identify when a specific criterion is suitable. From a practical standpoint, we encourage organizations to recognize that managing fairness in machine learning systems is complex, and that adopting a blind or one-size-fits-all mentality toward algorithmic criteria will surely damage people’s attitudes and trust in automated technology. Instead, firms should carefully consider the subtle yet significant differences between these technical solutions. (shrink)

The development of highly humanoid sex robots is on the technological horizon. If sex robots are integrated into the legal community as “electronic persons”, the issue of sexual consent arises, which is essential for legally and morally permissible sexual relations between human persons. This paper explores whether it is conceivable, possible, and desirable that humanoid robots should be designed such that they are capable of consenting to sex. We consider reasons for giving both “no” and “yes” answers to these three (...) questions by examining the concept of consent in general, as well as critiques of its adequacy in the domain of sexual ethics; the relationship between consent and free will; and the relationship between consent and consciousness. Additionally we canvass the most influential existing literature on the ethics of sex with robots. (shrink)

Moral bioenhancement, nudge-designed environments, and ambient persuasive technologies may help people behave more consistently with their deeply held moral convictions. Alternatively, they may aid people in overcoming cognitive and affective limitations that prevent them from appreciating a situation’s moral dimensions. Or they may simply make it easier for them to make the morally right choice by helping them to overcome sources of weakness of will. This paper makes two assumptions. First, technologies to improve people’s moral capacities are realizable. Second, such (...) technologies will actually help people get morality right and behave more consistently with whatever the ‘real’ right thing to do turns out to be. The paper then considers whether or not humanity loses anything valuable, particularly opportunities for moral progress, when being moral is made much easier by eliminating difficult moral deliberation and internal moral struggle. Ultimately, the worry that moral struggle has value as a catalyst for moral progress is rejected. Moral progress is understood here as the discovery and application of new values or sensitization to new sources of harm. (shrink)

The two-visual-systems hypothesis proposed by Goodale and Milner is a radical one. If it were to be true, then our common sense such as we are acting on what we are perceiving should be completely abandoned. In this paper, I argue that the hypothesis over-generalizes what happens in simple tasks to what happens in complex tasks. By contrast, I demonstrate that what happens in complex tasks is compatible with our common sense. In a word, though what we are acting on (...) may come apart from what we are perceiving in some cases, that is not the whole story. (shrink)

In this chapter we take stock of some of the complexities of the sprawling field of AI ethics. We consider questions like "what is the proper scope of AI ethics?" And "who counts as an AI ethicist?" At the same time, we flag several potential uses and abuses of AI ethics. These include challenges for the AI ethicist, including what qualifications they should have; the proper place and extent of futuring and speculation in the field; and the dilemmas concerning how (...) we use our public and academic resources. (shrink)

According to the sensitivity account of knowledge, S knows that p only if S's belief in p is sensitive in the sense that S would not believe that p if p were false. It is widely accepted that the sensitivity condition should be relativized to belief-formation methods to avoid putative counterexamples. A remaining issue for the account is how belief-formation methods should be individuated. In this paper, I argue that while a coarse-grained individuation is still susceptible to counterexamples, a fine-grained (...) individuation makes the target belief trivially insensitive. Therefore, there is no principled way of individuating belief-formation methods that helps the sensitivity account to accommodate different cases. (shrink)

Addiction appears to be a deeply moralized concept. To understand the entwinement of addiction and morality, we briefly discuss the disease model and its alternatives in order to address the following questions: Is the disease model the only path towards a ‘de-moralized’ discourse of addiction? While it is tempting to think that medical language surrounding addiction provides liberation from the moralized language, evidence suggests that this is not necessarily the case. On the other hand non-disease models of addiction may seem (...) to resuscitate problematic forms of the moralization of addiction, including, invoking blame, shame, and the wholesale rejection of addicts as people who have deep character flaws, while ignoring the complex biological and social context of addiction. This is also not necessarily the case. We argue that a deficit in reasons responsiveness as basis for attribution of moral responsibility can be realized by multiple different causes, disease being one, but it also seems likely that alternative accounts of addiction as developed by Flanagan, Lewis, and Levy, may also involve mechanisms, psychological, social, and neurobiological that can diminish reasons responsiveness. It thus seems to us that nondisease models of addiction do not necessarily involve moralization. Hence, a non-stigmatizing approach to recovery can be realized in ways that are consistent with both the disease model and alternative models of addiction. (shrink)

In this chapter we identify three potentially morally problematic behaviours that are common among users of dating and hook-up apps (DHAs) and provide arguments as to why they may or may not be considered (a) in a category of their own, distinct from similar behaviours outside of DHAs; (b) caused or facilitated by affordances and business logic of DHAs; (c) as indeed morally wrong. We also consider ways in which morally problematic behaviours can be anticipated, mitigated, or even prevented by (...) analysis of the ethical and moral dimensions of technologies and their afforded uses. Finally, we offer some possible directions for future work on these topics in particular and on the ethical consequences of DHAs in general. (shrink)

Di yi juan. Si wei xue, yuan li lun he zhe xue juan -- Di er juan. Mei xue juan -- Di san juan. Fu hao fen xi he yu yan fen xi juan -- Di si juan. Wen hua xue yu dao de zhe xue juan -- Di wu juan. Shi wen juan.

This article introduces the problem of inexistence to studies in genre and gender, providing a hermeneutic point of reference for literary history and trans theory. It seeks to negotiate the affinities and disaffinities between queer and trans by foregrounding the latter’s struggle for existence against the former’s mobilization of a rhetoric of negative relationality, while at the same time preserving the bonds of intimacy across and beyond the coalition of LGBTQIA+. Such queer intimacy is read in relation to a haptic (...) technology of queer close reading, enabling differentially sexed bodies to imaginatively inhabit each other. I begin by considering how Djuna Barnes’s close, haptic readings of Henry James and Marcel Proust enact a reversal of sex, but I consider how the affective evidence of these trans moments do not amount to trans existence but raise the ethical necessity of holding open the difference between the ephemeral trans experiences within cis existence and the real struggle for trans existence of trans subjects today. Such a divide, however, is simultaneously held against the moments of intimacy that are capable of being produced across cis and trans subjects through such close reading and cross-inhabitation of bodies. To read trans literary history before trans, I thus propose the notion of trans inexistence through an interpretation of Jacques Maritain’s figure of the “angel” and Hegel’s “beautiful soul.” By situating Barnes’s and Jean Genet’s own characterizations of their transfeminine characters in terms of the angel in a post-Romantic, Catholic context, I interpret the trans angel as a figure of inexistence, tied to a minimal transcendence from the terms of history and materiality, including the sexed body. Finally, I consider how Genet’s phenomenology of proprioception draws together the problems of queer intimacy, haptic reading, and trans inexistence. In analyzing how Genet and his characters cross-inhabit each other’s bodies via proprioceptive mimicry, I unfold both the vast potential and the limits of the intimacies constructed across cis male and transfeminine lives and the accompanying role played by the literary mode of romance. (shrink)

Though there has been much debate about whether Abelard's ethics are dangerously subjective or surprisingly absolutist, one thing is unanimous: they are intentionalist. The goal of this article is to parse out what should be meant by this claim, distancing his ethical account from the popular Kantian appraisal. Though much of the secondary literature on Abelard likens him to Kant, I argue that this is mistaken. For Abelard, an agent's intentions are informed by their affections—whether carnal or spiritual. This becomes (...) clear when contextualizing Abelard's use of intentio with a view to his Commentary on Romans. Using the account of intention I suggest—one nuanced by Abelard's own theological commitments and biblical exegesis—it will be clear that Abelard's ethics is not a case for the moral neutrality of the passions nor an ethic of pure reason. (shrink)