This study empirically examines how Chinese executives perceive the role of guanxi and ethics played in their business operations. By factor-analyzing 850 valid replies collected from a comprehensive survey, the present study identifies three distinct ethics-related attitudes and two distinct guanxi-related attitudes for Chinese executives. The cluster analysis of the composite scores of these five attitudinal factors further indicates the existence of three distinct groups of Chinese executives that vary in their ethics and guanxi orientations. The three groups are unethical (...) profit seeker (UPS), anti-governance, guanxi-cultivator (AGGC), and apathetic executive (AE). The three groups are also found to be significantly different in such demographic characteristics as age and the ownership structure of the serving organization. Specifically, the inter-group comparison suggests that younger Chinese executives, and those working for privately-owned firms and joint ventures are more inclined to engage in unethical activities for profits. These findings provide useful insights for international investors to formulate their human resource and negotiation strategies in China. (shrink)

A formal sequent system dealing with Menelaus' configurations is introduced in this paper. The axiomatic sequents of the system stem from 2-cycles of Δ-complexes. The Euclidean and projective interpretations of the sequents are defined and a soundness result is proved. This system is decidable and its provable sequents deliver incidence results. A cyclic operad structure tied to this system is presented by generators and relations.

Compassion is mentioned in the Principles of the American Medical Association but not in the Code of Ethics of the Canadian Medical Association. In this article, we assess the case for including compassion in a code of ethics for physicians. We argue that, properly understood, there is a strong case for including compassion in codes of ethics for physicians on the basis that it is both clinically and ethically central to the practice of medicine.

This article proposes that all psychologists-and all psychologies-are innately concerned with justice, and yet there is no consensually defined discipline of psychology, and no consensual understanding of social justice. Adopting an intergroup and identitybased model of what is and what should be, we will describe the mechanisms whereby identities and perceptions of justice are formed, contested, and changed over time. We will argue that psychological research and practice have implications for social justice even where-and perhaps especially when-these are not made (...) explicit. Psychology is considered as the product of diverse groups with distinct and evolving identities, and with differential access to resources and power, which dynamically contest different normative perceptions of justice. (shrink)

Background. In some organisations, traumatic events via direct or indirect exposure are routine experiences. A NICE review (2005; updated in December 2018) of Post-Traumatic Stress Disorder (PTSD) management in primary and secondary care did not address early interventions for trauma in emergency response organisations. Aims. This scoping review was designed to identify previous research which evaluated the use of early interventions following exposure to primary or secondary trauma, to report on the effectiveness of early interventions models. Method. A scoping review (...) was conducted to examine early interventions for trauma with staff in roles potentially exposed to trauma including: emergency response, military and humanitarian aid. Relevant data was extracted from included studies and outcomes were assessed using meta-ethnography. Results. Fifty studies of mixed quality met the inclusion criteria for this review. Synthesis of study outcomes found that early interventions help emergency responders to manage post-incident trauma when they: are delivered in a manner that respects distinct organisational culture; are supported by organisations and senior management, and; harness existing social cohesion and peer support systems within teams. Conclusions. This review demonstrates that early interventions support emergency responders following exposure to trauma when: tailored to the needs of the population, are supported by the host organisation, and harness existing social cohesion and peer support processes within a team or unit. We identify a number of recommendations for the delivery and evaluation of early interventions for psychological trauma in emergency response organisations. (shrink)

Recently, Edward Furton commented on an article that we published in Health Care Ethics USA concerning the philosophical and theological anthropology informing the discussion of appropriate care for individuals with gender dysphoria and intersex conditions. We appreciate the opportunity to clarify the points we made in that article, particularly the metaphysical mechanics underlying our contention that, as part of a unified human person, the human rational soul is sexed. We hope this more in-depth metaphysical explanation shows that Furton’s concern, while (...) valid insofar as our position may have needed clarifying, is nevertheless ill-founded with respect to our contention that actually existent human rational souls are sexed. (shrink)

Ή ἀνακάλυψη 3000 νέων θραυσμάτων πινακίδων γραμμικῆς Β γραφῆς τῆς Κνωσσοῦ, μέσα στίς ἀποθῆκες τοῦ ἀρχαιολογικοῦ Μουσείου 'Ηρακλείου, ἀπό τόν Ί. Σακελλαράκη (πρβλ. BCH 109 [1985], ρ. 849), ἐπέτρεψε στούς ἐκδότες του Corpus of Mycenaean Inscriptions from Knossos νά πραγματοποιήσουν in extremis (δηλαδή πρίν τίς 31 Δεκεμβρίου 1984) 43 νέες συγκολλήσεις καί σχέδον συγκολλήσεις, τῶν ὁποίων τό κείμενο (συνοδευόμενο ἀπό νέες φωτογραφίες καί νέα σχέδια) μπόρεσε νά περιληφθεῖ σ' αὐτόν τόν τόμο. Οἱ ὑπεύθυνοι αὐτῶν τῶν συγκολλήσεων παρουσιάζουν ἐδῶ τά πρῶτα (...) σχόλια. (shrink)

Developing self-report Likert scales is an essential part of modern psychology. However, it is hard for psychologists to remain apprised of best practices as methodological developments accumulate. To address this, this current paper offers a selective review of advances in Likert scale development that have occurred over the past 25 years. We reviewed six major measurement journals between the years 1995–2019 and identified key advances, ultimately including 40 papers and offering written summaries of each. We supplemented this review with an (...) in-depth discussion of five particular advances: conceptions of construct validity, creating better construct definitions, readability tests for generating items, alternative measures of precision [e.g., coefficient omega and item response theory information], and ant colony optimization for creating short forms. The Supplementary Material provides further technical details on these advances and offers guidance on software implementation. This paper is intended to be a resource for psychological researchers to be informed about more recent psychometric progress in Likert scale creation. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Anorexia and the MacCAT-T Test for Mental Competence:Validity, Value, and EmotionLouis C. Charland (bio)Keywordsmental competence, decisional capacity, anorexia, value, emotionValidity of the MacCAT-THow does one scientifically verify a psychometric instrument designed to assess the mental competence of medical patients who are asked to consent to medical treatment? Aside from satisfying technical requirements like statistical reliability, results yielded by such a test must conform to at least some accepted pretheoretical (...) desiderata; for example, determinations of competence, as measured by the test, must capture a minimal core of accepted basic intuitions about what competence means and what a theory of competence is supposed to do. The concepts of "face validity" and "content validity" are both important here. Face validity "indicates that an instrument appears to test what it is supposed to and that it is a plausible method for doing so" (Portney and Watkins 2000, 82). Content validity "means that the test contains all the elements that reflect the variable being studied" (Portney and Watkins 2000, 83). An adequate instrument for measuring mental competence must at minimum satisfy both of these requirements.What Tan and her colleagues (2006) have shown is that the MacArthur Competence Assessment Tool—Treatment (MacCAT-T) test for mental competence may not be an empirically valid measure of mental competence for some cases of anorexia. The data they report show that "competence," as measured by the MacCAT-T, does not conform sufficiently well with what is wanted of a clinical medical theory of competence. More specifically, the MacCAT-T is deficient in both face and content validity. This result is extremely significant; previous challenges to the validity of the MacCAT-T have often been largely theoretical in nature. My own objection that the MacCAT is inadequate because it omits the influence of emotion is based on a combination of empirical theory (Charland 1998a) and philosophical argument (Charland 1998b). However, it is entirely theoretical in nature. So is my argument that in ignoring emotion the MacCAT misses a crucial contributing ingredient in competence, namely, value (Charland 2001, see especially 136 note 2). Tan's study provides valuable empirical evidence for the second of these challenges, which deals more specifically with value. On the one hand, the study clearly demonstrates that patients sometimes do [End Page 283] base their treatment decisions on reasons derived from values. And on the other hand, it also nicely illustrates the centrality of values—"utilities" or "preferences"—in the decision-making process generally; a basic assumption of standard decision theory for which, paradoxically, there appears to be no satisfactory counterpart in the MacCAT-T model of reasoning and decision making.Thus, values figure among the reasons that patients actually use in reasoning when they weigh the risks and benefits of proposed treatment options. The MacCAT-T must be amended to incorporate this fact if it is to be a satisfactory clinical medical tool. Without such a correction, the concept of mental competence it measures is empirically invalid. At the root of the problem is a clash of intuitions. Tan's data provide convincing evidence that some of the patients who are deemed to be mentally competent by MacCAT-T standards should not in fact be considered competent. Note that the language in which this clash is expressed—"should not in fact"—involves a combination of descriptive and prescriptive elements, reminding us that the concept of competence is dual in nature: it is both prescriptive and descriptive (Freedman 1981). These problems underscore the need for greater clarity about what pretheoretically we want a clinical theory and test of competence to capture. It is of course reasonable to say that such a test must be consistent with major tenets of the relevant case law (Appelbaum 1998). But a legally valid concept of competence of this sort is too thin and arbitrary a foundation on which to build a clinical medical theory of competence. An empirically valid theory and test of the latter sort must incorporate the role of values if it is be truly helpful in medical practice.Value and the MacCAT-TI agree with Tan and her colleagues that some notion of "pathological value" needs to be... (shrink)

How does one scientifically verify a psychometric instrument designed to assess the mental competence of medical patients who are asked to consent to medical treatment? Aside from satisfying technical requirements like statistical reliability, results yielded by such a test must conform to at least some accepted pretheoretical desiderata; for example, determinations of competence, as measured by the test, must capture a minimal core of accepted basic intuitions about what competence means and what a theory of competence is supposed to do. (...) The concepts of “face validity” and “content validity” are both important here. Face validity “indicates that an instrument appears to test what it is supposed to and that it is a plausible method for doing so” (Portney and Watkins 2000, 82). Content validity “means that the test contains all the elements that reflect the variable being studied” (Portney and.. (shrink)

Subtitle: "Experiential understanding and the impossibility of intrinsically valuing suffering." Suffering, I argue, is bad. This paper supports that claim by defending a somewhat bolder-sounding one: namely that if anyone—even a sadistic ‘amoralist’—fully understands the fact that someone else is suffering, then the only evaluative attitude they can possibly form towards the person’s suffering as such is that of being _intrinsically against_ it. I first argue that, necessarily, everyone is disposed to be intrinsically against their _own_ suffering experiences, holding fixed (...) their specific overall degree of emotional aversiveness, because any evaluative attitude other than ‘being against’—including mere indifference—would in certain key circumstances make our suffering less emotionally aversive and thus different from the suffering experience (stipulatively) at issue. Second, fully understanding that someone else is having a given experience—Mary’s experiencing a vividly blue sky, say, or Job’s experiencing heart-rending grief—requires that we represent _experientially_ their very instance of that experience-type (it requires, in other words, token phenomenal concepts). The result is that what goes for our own suffering goes for others’, too: maintaining an accurate experiential representation of the fact that someone else is having a suffering experience with a specific degree of overall emotional aversiveness is only compatible with coming to be intrinsically against their suffering. So suffering is—‘objectively’—bad: it’s only possible to respond with indifference towards anyone’s suffering if we don’t fully understand that they are suffering in the first place. (shrink)

This book assesses how Vatican II opened up the Catholic Church to encounter, dialogue, and engagement with other world religions. Opening with a contribution from the President of the Pontifical Council for Interreligious Dialogue, Cardinal Jean-Louis Tauran, it next explores the impact, relevance, and promise of the Declaration Nostra Aetate before turning to consider how Vatican II in general has influenced interfaith dialogue and the intellectual and comparative study of world religions in the postconciliar decades, as well as the (...) contribution of particular past and present thinkers to the formation of current interreligious and comparative theological methods. Additionally, chapters consider interreligious dialogue vis-à-vis theological anthropology in conciliar documents; openness to the spiritual practices of other faith traditions as a way of encouraging positive interreligious encounter; the role of lay and new ecclesial movements in interreligious dialogue; and the development of Monastic Interreligious Dialogue. Finally, it includes a range of perspectives on the fruits and future of Vatican’s II’s opening to particular faiths such as Judaism, Islam, Hinduism, and Buddhism. (shrink)

Alors que Xénophon a toujours accordé la plus grande importance à l’ enkrateia (« maîtrise de soi »), l’intérêt de Platon pour cette notion ne se manifeste pas avant, semble-t-il, le Gorgias et il se confirme ensuite dans les dialogues ultérieurs, notamment la République et les Lois. La présente étude cherche à mettre en lumière le lien étroit qui existe, chez Platon, entre la partition de l’âme et la reconnaissance de la pertinence de l’ enkrateia. Aussi longtemps que Platon a (...) considéré que l’âme est homogène et qu’elle consiste essentiellement en la raison, il n’a pas reconnu le bien-fondé et l’utilité de l’ enkrateia, puisque l’exercice de la raison suffit à garantir un comportement vertueux. La réhabilitation de l’ enkrateia suppose que l’âme est constituée d’au moins deux « parties » et que l’une d’elles, les désirs, doit être maîtrisée et contrôlée. (shrink)

Over the last twenty years, archaeologists have used various process-oriented modes of enquiry to undermine the belief that humans are special. Barad (2007) developed Bohr’s indeterminist interpretation of quantum mechanics into agential realism which offers an ontological basis for distributing agency away from humans and plays a crucial role in underwriting some posthumanist archaeological agendas. But its origins in quantum physics make agential realism difficult to understand and evaluate. Despite the challenge, the first two parts of this paper are devoted (...) to each task in turn, with limited success. Part three turns to the archaeological literature, where the evaluation of agential realism turns out to be even more inadequate and so I advise against its use in support of process-oriented approaches in archaeology. The final section turns to the activity of an art workshop and introduces a playful approach to working with clay. Clayful phenomenology is a way of investigating the relationship between gesture, material and ideation. During sculpting, phenomenological experience is not subjective, stable and external but is generated within a transient creative system where entities, ideas and agency reciprocally, emerge as ephemeral manifestations. Clayful phenomenology and agential realism are ontologically similar and both are controversial but agential realism has a wall of quantum conceptual complexity standing between it and a judgement about credibility whereas playing with clay can be assessed directly, through experience. (shrink)

t. 1. Théorie générale de la valeur.--t. 2. Le système des différentes valeurs.

Le premier volume du Corpus of Mycenaean Inscriptions from Knossos est sorti de presse en 1986 ; le second sort cette année : trente-sept raccords de fragments ont été effectués dan· le premier volume depuis la fin de 1984 et le second contient soixante-dix raccords inédits ; le· auteurs les présentent et les commentent, comme ils l'avaient déjà fait pour les quarante-troi· raccords inédits de CoMIK I (BCH 110 [1986], p. 21-39).

The coronavirus disease pandemic fundamentally disrupted humans’ social life and behavior. Public health measures may have inadvertently impacted how people care for each other. This study investigated prosocial behavior, its association well-being, and predictors of prosocial behavior during the first COVID-19 pandemic lockdown and sought to understand whether region-specific differences exist. Participants from eight regions clustering multiple countries around the world responded to a cross-sectional online-survey investigating the psychological consequences of the first upsurge of lockdowns in spring 2020. Prosocial behavior (...) was reported to occur frequently. Multiple regression analyses showed that prosocial behavior was associated with better well-being consistently across regions. With regard to predictors of prosocial behavior, high levels of perceived social support were most strongly associated with prosocial behavior, followed by high levels of perceived stress, positive affect and psychological flexibility. Sociodemographic and psychosocial predictors of prosocial behavior were similar across regions. (shrink)

Nietzsche rompt son contrat d’enseignant à l’Université de Bâle en 1870, il abandonne sa toute récente nationalité helvétique, et apatride rejoint comme infirmier le conflit qui vient de s’ouvrir avec la France. Très vite blessé, il débute sur son lit d’hôpital la naissance de la tragédie. Née dans la guerre cette généalogie de la tragédie en porte t-elle les stigmates? Ou encore, comment la guerre peut-elle produire un tel livre? Alors qu’il pose les bases de sa théorie deux autres socles (...) le portent, sa relation à la famille Wagner et les enjeux esthétiques qui y sont discutés et un projet de communauté artistique, éthique et scientifique envisagé avec Rohde. La Naissance de la tragédie qui devait révolutionner la pensée occidentale porte en elle ces tiraillements entre la guerre, l’amour et l’amitié. (shrink)

Consider the kinds of macroscopic concrete objects that common sense and the sciences allege to exist: tables, raindrops, tectonic plates, galaxies, and the rest. Are there any such things? Opinions differ. Ontological liberals say they do; ontological radicals say they don't. Liberalism seems favored by its plausible acquiescence to the dictates of common sense abetted by science; radicalism by its ontological parsimony. Priority theorists claim we can have the virtues of both views. They hold that tables, raindrops, etc., exist, but (...) they aren't fundamental. The ontological liberal's ontology provides the correct inventory of existent individuals. The ontological radical's more restricted ontology provides the correct inventory of fundamental individuals. The priority theorist claims that the derivative individuals are "no addition in being" to the fundamental ones, so we can have our cake and eat it too. It would be nice if priority theorists were right. In this paper I argue, with regret, that they are not. One upshot is that the sort of explanations which underwrite the priority theorist's distinction between fundamental and derivative individuals do not mitigate our ontological commitments. Another is that we still have to choose between the charms of liberalism and radicalism. (shrink)

La Représentation impose inévitablement la question de l’irreprésentable. Que l’on puisse dire, par exemple avec Schopenhauer, que le monde est une représentation entraîne-t-il que tout soit représenté, que le monde soit la totalité manifestée? Dans la perspective schopenhauérienne, qui propose une vision radicale en la matière, la Volonté s’exprime comme représentation dans et par le monde, et le non représenté n’est que ce qui échappe au prisme de l’individuation. Demeure cependant, derriè...

" Pourquoi y a-t-il quelque chose et non pas plutôt rien? " Telle est sans doute la question la plus célèbre à laquelle l'ontologie, qui se veut précisément la science de l'être en tant qu'être, est censée répondre. Néanmoins cette question est-elle légitime? Nous faisons tous une expérience de l'être, à la fois externe et interne, sous la forme du monde et sous la forme du sujet. En lieu et place du rien nous trouvons toujours quelque chose. Aussi Lavelle, après (...) Bergson, conteste-t-il la présence contradictoire du néant au sein de l'être : ce dernier est partout présent, et c'est pourquoi l'ontologie lavellienne est résolument optimiste. Dans cet exposé dense et clair, le philosophe dessine le cercle qui lie d'une manière indestructible le renouvellement et la manifestation de chaque chose au moyen de trois concepts : l'être, l'existence et la réalité. Bien qu'univoque, l'être se décline en effet selon un mouvement de donation qui a pour fil conducteur la catégorie charnière de l'existence. Mais la démarche de Lavelle ne s'arrête pas là, elle tend à nous montrer que l'articulation des trois notions précédentes doit être elle-même comprise en relation avec les catégories axiologiques que sont le bien, la valeur et l'idéal. L'être est pour Lavelle la source de toute positivité, et c'est pourquoi son ontologie, qui comble en même temps notre intellect et notre volonté, renoue par-delà le christianisme avec la grande tradition grecque, en nous proposant les principes d'une sagesse possible ici et maintenant. (shrink)

See the English original version "Is Science eliminating ordinary talk?".