Of recent time, there has been a proliferation of concerns with ethical leadership within corporate business not least because of the numerous scandals at Enron, Worldcom, Parmalat, and two major Irish banks – Allied Irish Bank (AIB) and National Irish Bank (NIB). These have not only threatened the position of many senior corporate managers but also the financial survival of some of the companies over which they preside. Some authors have attributed these scandals to the pre-eminence of a focus on (...) increasing shareholder value in Western business schools and/or to their failure to inculcate ethical standards. In this paper, we challenge these accounts and the aetiological view of knowledge from which they derive but are grateful for the consensus that they convey regarding the importance of business ethics. The paper focuses on different approaches to ethical leadership concluding with a view that some hybrid of MacIntyre’s virtue ethics and Levinas’s ethics of responsibility may serve as an inspiration for both educators and practitioners. (shrink)

This paper provides a detailed study of fraud in practice through an empirical investigation of B.P.Sayers, a family-owned stockbroking firm that had been in existence for over 100 years and that collapsed due to the fraudulent activities of the firm's junior partner. An interpretive narrative methodology has been employed which has resulted in the development of a detailed understanding of fraud and moral breakdown in organizations, resulting from a failure of responsibility that arises from a dysfunctional work identification and its (...) moral implications. In developing this account of fraud, the conceptual framework utilized is drawn from the moral philosophical work of Emmanuel Levinas who explicated how the breakdown of social relations of responsibility results, in turn, in moral breakdown. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Buddhist-Christian Studies 20 (2000) 315-318 [Access article in PDF] Book Review Contemplation et Dialogue: Quelques Exemples de Dialogue Entre Spiritualitiés Après le Concile Vatican II The Ground We Share: Everyday Practice, Buddhist and Christian Contemplation et Dialogue: Quelques Exemples de Dialogue Entre Spiritualitiés Après le Concile Vatican II. By Katrin Amell. Studia Missionalia Upsaliensia LXX. Uppsala: The Swedish Institute of Missionary Research, 1998. 245 pp. ISBN 91-85424-50-1. The Ground (...) We Share: Everyday Practice, Buddhist and Christian. By Robert Aitken and David Steindl-Rast. Edited by Nelson Foster. Boston and London: Shambala, 1996. xviii + 233 pp. ISBN 1-57062-219-1. $15.00. Here are two meritorious and well-produced works devoted to the dialogue between Buddhism and Christianity. They also have in common a certain desultoriness which left me reflecting on the limits of the rhetoric of 'dialogue.' Having taken over from 'liberation' as a theological buzzword, 'dialogue' seems by now to have exhausted its usefulness. William James remarked that everything genuine will somewhere become a sham. Lip service to a vague ideal of dialogue becomes a substitute for the unmet challenge of Buddhist-Christian thought, and the less the dialogue is practiced the more its importance is verbally celebrated. The retention of the word 'dialogue' may even serve to keep the religious other at a comfortable distance: it is more reassuring to say, "Of course we are in dialogue with the Buddhists" than to say "We are facing up to the challenge Buddhist thought poses to Christian theology," for in the former statement the Buddhists remain conveniently located others, sitting across the table, rather than a troublesome, potentially subversive presence within our own intellectual world. [End Page 315]In their submission to the recent Roman synod of Asian bishops, the Japanese bishops made much of their commitment to interreligious dialogue, and this was acclaimed with enthusiasm. But the impression left by Karin Amell's book (a doctoral thesis in missiology) is that not very much is going on in this area in Japan, the country seen as "the promised land of dialogue" after Vatican II (p. 119). "One has the impression that it is an activity for a few specialists" (p. 145), leaving the ordinary faithful largely untouched. Amell apparently does not read Japanese, so there may be much that she has missed, yet for my part I can think of nothing to add to the factual content of her account. For the spiritual side of the encounter she focuses on three Japanese pioneers, now in their seventies (pp. 150-191): Kadowaki Kakichi, SJ, Okumura Ichiro, OCD, and Oshida Shigeto, OP. To what extent these men have succeeded in creating a widespread Catholic Zen culture remains unclear, but Amell believes the "dialogue of religious experience" is the most widespread form of Buddhist-Catholic interaction in Japan (p. 146). As to scholarship, which is not Amell's direct concern, one has the impression that everyone is too busy with church and university affairs to devote their time to this. The scholarly labors of Heinrich Dumoulin, for example, have not been continued by anyone else. Despite the work of a powerful Catholic foundation, the Nanzan Institute for Religion and Culture (p. 141), Buddhism does not seem to excite Catholic intellectuals in Japan. Japanese Catholics are a small community, numbering about half a million. But given the high number of theologians, clergy and religious (p. 137), one would expect a more intensive interaction with local religious traditions. Instead the focus of theological interest remains fixed on Western sources. It is not so much that the situation of a small church in the midst of secularized-polytheistic-Buddhist Japan fails to give food for thought as that people seem afraid to think out its implications. Those engaged in contemplative sharing with Buddhists seem to avoid intellectual issues. Amell is uneasy with the insistence on intuition and the latent anti-intellectualism she finds in the intermonastic dialogue (discussed in the first half... (shrink)

Bioethics in a Liberal Societ By Max Charlesworth, Cambridge University Press, 1993. Pp. 172. ISBN 0?521?44952?9. £9.95 pbk. The Logical Universe: The Real Universe By Noel Curran Avebury, 1994. Pp. 158. ISBN 1?85628?863?3. £32.50. Beyond Postmodern Politics: Lyotard, Rorty, Foucault By Honi Fern Haber Routledge, 1994. Pp.viii + 160. ISBN 0?415?90823?X. $15.95. Baudrillard's Bestiary: Baudrillard and Culture By Mike Gane Routledge, 1991, Pp. 184. ISBN 0?415?06307?8. £10.99 pbk. Truth, Fiction and Literature: A Philosophical Perspective By Peter Lamarque and Stein Haugom (...) Olsen Clarendon Press, 1994. Pp. 456. ISBN 0?19?824082?1. £45.00. Milton and the Drama of History: Historical Vision, Iconoclasm, and the Literary Imagination By David Loewenstein Cambridge University Press, 1990. Pp. x + 197. ISBN 0?521?37253?4. £25.00. Philosophy and Knowledge: A Commentary on Plato's Theaetetus Ronald M. Polansky Associated University Presses, 1992. Pp. 260. ISBN 0?8387?5215?2. £29.95. Heidegger and French Philosophy: Humanism, Antihumanism and Being By Tom Rockmore Routledge, 1995. Pp. xx + 250. ISBN 0?415?11181?1. £14.99 pbk. Living Poetically: Kierkegaard's Existential Aesthetics By Sylvia Walsh The Pennsylvania State University Press, 1994. Pp. 294. ISBN 0?271?01328?1. (shrink)

Psychiatry is rapidly adopting digital phenotyping and artificial intelligence/machine learning tools to study mental illness based on tracking participants’ locations, online activity, phone and text message usage, heart rate, sleep, physical activity, and more. Existing ethical frameworks for return of individual research results (IRRs) are inadequate to guide researchers for when, if, and how to return this unprecedented number of potentially sensitive results about each participant’s real-world behavior. To address this gap, we convened an interdisciplinary expert working group, supported by (...) a National Institute of Mental Health grant. Building on established guidelines and the emerging norm of returning results in participant-centered research, we present a novel framework specific to the ethical, legal, and social implications of returning IRRs in digital phenotyping research. Our framework offers researchers, clinicians, and Institutional Review Boards (IRBs) urgently needed guidance, and the principles developed here in the context of psychiatry will be readily adaptable to other therapeutic areas. (shrink)

Readers expecting a history of nineteenth‐century pathology are in for a surprise. They will find instead a self‐conscious example of cultural studies, critical of some assumptions made in this field and of some feminist writing, but containing some alarming sentences like “My goal has been to give shape to the accidental palimpsests of an inveterately verbal, and increasingly visual, culture; to assemble a particular series of hermeneutic loose ends into a coherent account of how an extraordinarily bizarre system of signification (...) came into being” . With learned English like that, who needs Latin? But once we get into the main part of the book, things get much better. We are confronted with a study of the fringes of science, in popular writings, in literature, and in raree‐shows, one working from sources that the more austere scientifics of the Victorian period despised and that historians of science are prone to ignore. Metaphor and analogy are everywhere, and sensitive stomachs will be churned by vivid accounts of disease, deformity, and surgery.The first chapter is concerned with the cholera morbus, the plague of the nineteenth century, and with the way it could be perceived as an indicator of social ills. John Ruskin's word “illth” as an opposite of health is revived, and the terrible blackness of the shriveled and dehydrated victims of this disease imported from the East is linked with colonial and racist notions. The theme that a healthy body is like a well‐run state leads into the next chapter, on breast cancer. Surgery was not only agonizing but ineffective in the first half of the nineteenth century, but then the survival rate after three years rose gradually from 4.7 percent to 45 percent by 1900. O'Connor asks whether this saga, with cancer seen as cellular overproduction, reveals close connections with gender construction and the symbolic importance of breasts, concluding that it does not and that the language used really was neutral rather than sexual.She then looks at amputations and artificial limbs, seeing amputation as a threat to the whole masculine body that could be countered by prostheses almost undetectable to the observer. This allows reflection on illustration, where curiously disembodied hands are shown carrying out amputations; on dissembling and artificiality; on materialism; and on metaphors of wholeness and replacement and of extending senses and capacities. We see some extraordinary advertisements where men with artificial legs climb ladders and skate, perhaps on thin ice. The final chapter examines deformity, with monsters and freaks . P. T. Barnum is prominent here, but interesting links are also made to the Great Exhibition at the Crystal Palace and its successors and the numerous museums that were such a feature of the Victorian period. They are strikingly placed in a continuum, rather than opposed, in a discussion of chaos and order, capitalism and health, deformity and degeneration. Wonder is presented as the key to modern sensibility, and there is a nice quotation on page 152: “If Beauty and the Beast should be brought into competition in London at the present day, Beauty would stand no chance against the Beast in the race for popularity.” Readers will have been led into a fascinating world at the periphery of the respectable science that most of us study and will rejoice in the extraordinary sights they see. (shrink)

We generally accept that medicine’s conceptual and ethical foundations are grounded in recognition of personhood. With patients in vegetative state, however, we’ve understood that the ethical implications of phenomenal consciousness are distinct from those of personhood. This suggests a need to reconsider medicine’s foundations. What is the role for recognition of consciousness (rather than personhood) in grounding the moral value of medicine and the specific demands of clinical ethics? I suggest that, according to holism, the moral value of medicine is (...) secured when conscious states are recognized in everyday medical science. Moreover, consciousness fully motivates traditional principles of clinical ethics if we understand respect for autonomy as respect for the dominion of an experiencer in the private, inescapable realm of bodily experience. When medicine’s foundations are grounded in recognition of consciousness, we understand how patients fully command respect even when they lack capacity to exercise their bodily dominion through decision-making. (shrink)

This book is of interest to those working at the intersection of contemporary debates in philosophy, ethics, politics and cultural studies.

The need to address our question arises from two sources, one in Kant and the other in a certain type of response to so-called Reformed epistemology. The first source consists in a tendency to distinguish theoretical beliefs from practical beliefs , and to treat theistic belief as mere practical belief. We trace this tendency in Kant's corpus, and compare and contrast it with Aquinas's view and a more conservative Kantian view. We reject the theistic-belief-as-mere-practical-belief view: it is bad descriptive anthropology, (...) it embraces a misguided ideal of a fragmented self unattainable by human beings, and it will deter people from the most desirable sort of faith. The second source consists in the idea that since theistic beliefs function as answers to why-questions, their epistemic status hangs on whether they meet certain distinctively explanatory standards, whatever support they might receive from other sources. We argue that this is a non-sequitur and suggest questions for further research. (shrink)

Arguing that psychologists and their predecessors have invariably relied on metaphors in articulation, the contributors to this volume offer a new "key" to understanding a critically important area of human knowledge by specifying the major metaphors.

Apocalyptic expectations of Armageddon and a New Age have been a fixture of the American cultural landscape for centuries. With the approach of the year 2000, such millennial visions seem once again to be increasing in popularity. Stephen O'Leary sheds new light on the age-old phenomenon of the End of the Age by proposing a rhetorical explanation for the appeal of millennialism. Using examples of apocalyptic argument from ancient to modern times, O'Leary identifies the recurring patterns in apocalyptic (...) texts and movements and shows how and why the Christian Apocalypse has been used to support a variety of political stances and programs. The book concludes with a critical review of the recent appearances of doomsday scenarios in our politics and culture, and a meditation on the significance of the Apocalypse in the nuclear age. Arguing the Apocalypse is the most thorough examination of its subject to date: a study of a neglected chapter of our religious and cultural history, a guide to the politics of Armageddon, and a map of millennial consciousness. (shrink)

This paper canvasses the various dimensions along which theories of truth may disagree about the extent to which truth is minimal.

Many lesbians and gay men apply for asylum in the U.K. each year on the basis that they fear persecution in their home country because of their sexual orientation. The legal basis for claiming asylum on the ground of sexual identity is now well established. Nevertheless, making these claims remains very difficult for applicants. Western cultural expectations around sexual identity often mix with homophobic assumptions about sexual behaviour to present applicants as “not sufficiently gay”. Furthermore, applicants may not initially disclose (...) their sexual identity to legal advisors, leading to assumptions that they are not “telling the truth” to the Immigration Tribunal. In this article, Barry O’Leary, a solicitor and legal activist on behalf of lesbian and gay refugees, discusses these problems and how U.K.-based asylum lawyers have attempted to work round them. (shrink)

(1996). Compatibilist semantics in metaphysics: A case study. Australasian Journal of Philosophy: Vol. 74, No. 1, pp. 117-134. doi: 10.1080/00048409612347101.

This paper lays the groundwork for formulating an approach to literature which pushes Foucault’s thought in directions which he perhaps envisaged, but never pursued. However, one of the major obstacles to formulating a Foucauldian philosophy of literature is the fact that Foucault’s thought itself turned away from literature in the late 1960s. Why does literature apparently disappear from Foucault’s writings after 1969? And why does Foucault’s own re-writing of his theoretical biography elide this earlier interest in literature? In order to (...) answer these questions we will have to find out what role literature played in his early thought. What is at stake here, is not just a better understanding of Foucault’s thought, but more importantly, the possibility of reviving one of the potential lines of flight which that thought cut short as a result of its own endless turning. Hence, my ultimate aim will be to address the question of what can be reclaimed today from Foucault’s abandoned engagement with literature. (shrink)

How should we read Foucault's claims, in his late work, for the relevance of ‘aesthetic criteria’ to politics? What is Foucault's implicit understanding of the nature of aesthetics and the autonomy of the aesthetic sphere? Would an ethics which gave a place to the aesthetic legitimize a politics of manipulation, brutality and aggression ‐ in short, a ‘fascist’ politics ‐ as some of Foucault's critics argue? In this paper, I examine key accounts of the fascist ‘aestheticization of politics’ ‐ from (...) Walter Benjamin's classic essay, ‘The Work of Art in the Age of Mechanical Reproduction’ (1936), to Philippe Lacoue‐Labarthe's work on the relation between Heidegger's philosophy and the fascist theme of politics as the plastic art of the state. Through a discussion of Foucault's late work, the paper demonstrates the connection between Foucault's turn to ancient Greek ethical practices and his call for a contemporary renewal of the idea of ethics as an art of living. The aim of the paper is to show in what ways the ethico‐political position which is presented in Foucault's late work, far from contributing to a fascist politics, in fact provides ways of thinking about the relationship between the aesthetic and the political which avoid both mindless radicalism and totalitarian narcissism. In doing so, the key question is, ‘What's aesthetic about Foucault's “aesthetics of existence"?’. (shrink)

This chapter contains sections titled: Two Concepts of Experience The Matrix of Experience The Work of Thought Re‐Making Experience References.

Ethical instruction is critical for trainee accountants. Various teaching methods, both active and passive, are normally utilised when teaching accounting ethics. However, students’ learning styles are rarely assessed. This study evaluates the learning styles of accounting students and assesses the interaction of teaching methods and learning styles in an ethics instruction environment. The ethical attitudes and preferred learning styles of a cohort (137) of final year accounting students were evaluated pre-instruction. They were then subject to three different teaching methods while (...) studying ethics during an auditing course. When ethical attitudes and preferred learning styles were re-assessed post-instruction, the teaching methods were found to have influenced active learners more than passive ones. Furthermore, when learning styles matched teaching methods used, usefulness was assessed as high but when learning styles and teaching methods differed, usefulness deteriorated significantly. Students displayed a preference for passive learning styles, despite being so advanced in their education. The implications are that instructors should consider learning styles before deciding on appropriate teaching methods, in accounting ethics environments. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Buddhist-Christian Studies 22 (2002) 163-179 [Access article in PDF] Emptiness and Dogma Joseph S. O'Leary Sophia University The controversial Vatican document Dominus Iesus reasserts that non-Christian religions are objectively in a defective situation as regards salvation.Etymologically, salvation (soteria salus) means health. Here I should like to reflect on apparent symptoms of ill health in Christian theology and ask if Buddhist wisdom can help us formulate a diagnosis and (...) bring the issues into perspective in a healing way. I shall take as my guiding thread an idea familiar to readers of this journal, namely, that Christian theology has suffered from a delusive clinging to substance and identity, and that the Buddhist teachings of dependent co-arising, emptiness, and non-self may provide an antidote.Biblical and Christian traditions are rich in resources for a critique of substantialist conceptions of God and self. The God of the Bible is constantly shattering the fixated, idolatrous images his worshippers form of him, and the Johannine language of God as Spirit, light, love, locates God in a dynamic realm of communal contemplation from which it would be difficult to distill a well-defined divine substance suited to metaphysical analysis. As for self, Paul, and later Luther, present the Christian self as an existential and relational event, not a substantial self-contained soul.What of Christian theology as shaped from Greek metaphysics? Is it irredeemably substantialist, prey to naive reification and objectification? The definition of God as ipsum esse subsistens("being itself subsisting") sufficiently eludes objectification to include the Plotinian sense of God as "beyond being." The idea adopted from Aristotle that "the soul [as knower] is in a manner all things" suggests that metaphysical theology also developed a nonobjectifying conception of human being. The Christological debates of the early Christian centuries rely of necessity on substance language, yet in placing that terminology at the service of a revealed mystery beyond the grasp of language or thought, they introduce a ferment of paradox into the play of concepts and make of it a dance of traces, following the contours of a reality that cannot be brought under substantialist rubrics.Some might see the brilliant relational fireworks of Thomist trinitarian speculation as deconstructing logocentric images of divinity. However, the Trinity in itself is probably best seen as an abstract remainder concept, postulated as a dim background of the revealed phenomenon of Father, Jesus Christ, and Spirit, so that to spin stories of theories about it is futile, a form of misplaced concreteness. Robert Magliola finds [End Page 163] Nagarjunian resonances in the trinitarian logic of the Council of Florence, notably in the decree it addressed to the Copts in 1442 (Magliola, 85-89). The Copts were given an extra dose of the logic that had caused profound unease among the Greek delegates three years earlier (see Gill, 227-232; 325). How much of this later logic did the Latins read back into the patristic texts they cited? Though unbeatable in the fifteenth century, how convincing is it today? Theology has to face the hermeneutical task, and an ongoing one, of assessing the status and function of this trinitarian logic and referring it back to the biblical basis.The desubstantializing tendencies just noted can be drawn on in a contemporary "overcoming of metaphysics" in theology. But the mainstream of the tradition invested massively in substance and identity. It was by strong affirmations of substantial identity that Christianity made its way in the world. Dogma determined the identities of Father, Son, and Spirit as consubstantial hypostases of the one God, the identity of Jesus Christ as true God and true man united in one hypostasis, the real presence of Christ in the Eucharist, the unity, sufficiency, infallibility of the Church and its Scriptures, the continuity of the episcopal and papal ministries as transmitted from the apostles. The substantiality of what was proclaimed was matched by the total conviction of the faith that proclaimed it. Theologians might tinker with speculative elaborations, but the core of faith and dogma was untouchable, never subjected to doubt or questioning.It is a kind of metadogma that all... (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Religious Pluralism and Christian TruthJoseph S. O’Leary has been named recipient of the 1998 Frederick J. Streng Book Award for his 1996 volume, Religious Pluralism and Christian Truth. Dr. O’Leary was born in Cork, Ireland, in 1949. He studied literature, theology, and philosophy in Maynooth, Rome, and Paris. After teaching briefly in the United States (University of Notre Dame and Duquesne University), he moved to Japan in 1983. He (...) has worked in association with the Nanzan Institute for Religion and Culture and currently teaches English literature at Sophia University (with special emphasis on Joyce and the modernist period) and a course on Japanese values at International Christian University.He has been working on a trilogy in fundamental theology that has taken on an increasingly interreligious character. The first volume is Questioning Back: The Overcoming of Metaphysics in Christian Tradition (Minneapolis: Winston/Seabury, 1985), reviewed in Buddhist-Christian Studies in 1987; a French version is in preparation. The second volume appeared first as La verite chretienne a l’age du pluralisme religieux (Paris: Cerf, 1994) and then as Religious Pluralism and Christian Truth (Edinburgh University Press, 1996). Joseph O’Leary is also coeditor of Heidegger et la question de Dieu (Paris: Grasset, 1980) and Buddhist Spirituality (vols. 8 and 9 of World Spirituality, New York: Crossroad, 1993 and 1999).Terry Muck: Why did you write this book?Joseph O’Leary: My earlier book, Questioning Back: The Overcoming of Metaphysics in Christian Tradition, advocated deconstruction of the Greek and Hebrew elements in Christian theology—the need for a radical retrieval of the tradition in the spirit of Heidegger’s “step back” from metaphysical systems to the original phenomena. In Religious Pluralism and Christian Truth, I broadened the horizon to see all religion as historical, cultural constructs growing and changing through mutual interaction. Living in Japan brought me a liberating sense of historical and cultural relativity and with it the sense that the Christian tradition should be thought of as an essentially incomplete project, always reaching out to other traditions in search of a fuller vision.But that discovery did not mean giving up on the Christian tradition.No. Rather than sitting back and enjoying the pluralism, I found myself more and more concerned with the question of truth. Followers of Jacques Derrida assured me that “truth” has been exposed as a historical myth. Struggling with Derrida I found rather a recontextualization of the value of truth. Moreover, the “situated truth” (always relative to a given context in culture and praxis) of historically formulated dogmatic propositions turned out to be quite defensible despite Derrida’s demolition [End Page 239] of notions of truth as totality (Hegel) or truth as presence (Heidegger). Christianity has nothing to fear from opening itself up to its historical relativity. Buddhism has long accepted the provisionality of all religious expressions. I focused especially on the notion of skillful means and on the theory of the two truths (conventional and ultimate) in Madhyamaka Buddhism.What does this “opening up” do to traditional Christian doctrines?The notion of God is not only compatible with such a relativized view of the status of religious language, but demands it. The biblical discourse about God consists in a constant deconstruction of old images of God by new ones. As for the role of Jesus Christ, Incarnation is an ongoing event in that the historical significance of Jesus is still unfolding. The uniqueness of Jesus resides not in some ontological amalgamation of divinity and humanity but in the specifics of his historical role. God’s Word is spoken in other ways elsewhere, indeed is spoken in all things, and its specifically “fleshly” (human and historical) and “eschatological” manifestation in the unfolding of the Jesus story should not be divorced from these wider contexts.How have these ideas been received?The most flattering response has come from the Society for Buddhist-Christian Studies in granting me the Frederick J. Streng Book Award. Streng’s book, Emptiness, which I read in Pittsburgh in 1982, opened my eyes to the world of Madhyamaka thought.Any criticisms?Predictably, the book has come under fire from two opposing camps. The Revue Thomiste reviewer claimed that I could... (shrink)

This special issue of Educational Philosophy and Theory considers the Hong Kong Umbrella Movement as an educational event, which has impacted attitudes and outlooks and conceptions of young people’s role, of education, and of society. This essay serves as an introduction to the more substantive pieces that follow. It describes two alternative perspectives on youth civic engagement in Hong Kong historically; and in so doing, it addresses some of the challenges related to free academic expression that hinder scholarly research and (...) publishing on the area of Hong Kong-China relations looking into the future. It concludes with a brief glimpse of the contributions that follow. (shrink)

This special issue of Educational Philosophy and Theory considers the Hong Kong Umbrella Movement as an educational event, which has impacted attitudes and outlooks and conceptions of young people’s role, of education, and of society. This essay serves as an introduction to the more substantive pieces that follow. It describes two alternative perspectives on youth civic engagement in Hong Kong historically; and in so doing, it addresses some of the challenges related to free academic expression that hinder scholarly research and (...) publishing on the area of Hong Kong-China relations looking into the future. It concludes with a brief glimpse of the contributions that follow. (shrink)