Public consumption of artificial intelligence (AI) technologies has been rarely investigated from the perspective of data surveillance and security. We show that the technology acceptance model, when properly modified with security and surveillance fears about AI, builds an insight on how individuals begin to use, accept, or evaluate AI and its automated decisions. We conducted two studies, and found positive roles of perceived ease of use (PEOU) and perceived usefulness (PU). AI security concern, however, negatively affected PEOU and PU, resulting (...) in less acceptance of AI—(1) use, (2) preference, and (3) participation. AI surveillance concern also had negative effects on the credibility of AI and its recommendations. We integrated extant literature on socio-demographic differences, providing an insight on how AI acceptance is based on one’s rationality regarding (1) technological risks (security/surveillance) and (2) benefits (PEOU/PU) as well as other contextual factors of socio-demographics. (shrink)

SignificanceElectrical burns can cause severe damage to the nervous system, resulting in autonomic dysfunction with reduced cerebral perfusion. However, few studies have investigated these consequences.AimTo elucidate changes in prefrontal cerebral hemodynamics using functional near-infrared spectroscopy (fNIRS) during the head-up tilt table test (HUT) for patients with electrical burns.ApproachWe recruited 17 patients with acute electrical burns within 1 week after their accidents and 10 healthy volunteers. The NIRS parameters acquired using an fNIRS device attached to the forehead were analyzed in five (...) distinct HUT phases.ResultsBased on their HUT response patterns, patients with electrical burns were classified into the group with abnormal HUT results (APG, n = 4) or normal HUT results (NPG, n = 13) and compared with the healthy control (HC, n = 10) participants. We found trends in hemodynamic changes during the HUT that distinguished HC, NPG, and APG. Reduced cerebral perfusion and decreased blood oxygenation during the HUT were found in both the NPG and APG groups. Patients with electrical burns had autonomic dysfunction compared to the HC participants.ConclusionsUsing fNIRS, we observed that acute-stage electrical burn injuries could affect cerebral perfusion. (shrink)

v. 1. T'oegye, Kobong Yulgok, Ugye ŭi Sadan ch'ilchŏng nonjaeng ŭl chungsim ŭro -- v. 2. Sach'il nonbyŏng ihu Chŏng Kae-ch'ŏng esŏ Chŏng Yag-yŏng kkaji.

Ben shu yi Ming ru Li Cai de jiang xue huo dong yu xue pai jian gou wei zhong xin, tan tao cong shi liu shi ji chu dao shi qi shi ji mo li xue qun ti zhong xin xing xue shuo he xue pai de chan sheng, chuan bo, kuo zhan yu chuan cheng de mo shi, bing zhuo zhong cong si xiang shi de jiao du jie shi zhe zhong mo shi chan sheng he yun xing de (...) si xiang gen yuan yu nei zai dong li. Quan shu zheng wen gong qi zhang, zhu yao nei rong fen wei shang xia liang bian, shang bian yi hong guan zong lun de fang shi, cong li xue jing dian "Da xue" de wen ben bian dong he quan shi jing zheng qie ru, tan tao zhong wan Ming li xue xue shuo he xue pai jian gou de li lun gen ju; xia bian yi Li Cai de "zhi xiu" xue shuo ji qi jiang xue huo dong zuo wei ge an yan jiu, tan tao li xue xue shuo he xue pai de chuan bo ji chuan cheng de she hui hua tu jing. (shrink)

Ch'aek mŏri e -- 1. Ch'oe Han-gi ŭi sam kwa kŭ ŭi sidae -- 2. Silchŭng kwa siryong ŭi sirhakchŏk hangmun'gwan -- 3. Chujahak pip'an kwa Kihak ŭi hyŏngsŏng -- 4. Sŏyang kwahak kisul ŭi suyong kwa Kihakchŏk pyŏnyong -- 5. Insingnon ŭi chŏnhwan kwa kaekkwan insik ŭi pangbŏmnon -- 6. T'al Chujahakchŏk sayu ŭi chŏn'gae wa segye p'yŏnghwaron -- Kyŏllon : Chosŏn hugi Sirhak kwa Ch'oe Han-gi ŭi ch'ŏrhak.

本书受教育部2004年哲学社会科学研究重大课题攻关项目“当代科学哲学的发展趋势研究”(04JZD0004)、国家社会科学基金项目“测量难题的模态解释——量子力学前沿中的哲学问题”(05CZX008)和 教育部人文社会科学重点研究基地——山西大学科学技术哲学研究中心基金资助.

This paper is an interpretation of the thought of the twentieth century Korean religious thinker, Yoo Yŏng-mo (柳永模, 1890-1981), a pioneer figure who sought to re-conceptualise a Christian understanding of the Ultimate Reality in the light of a positive openness to the plurality of Korean religions. Yoo Yŏng-mo considered that it was possible to present an overall picture of harmony and complementarity between the three traditions of Korea and Christianity, and this is endorsed by the present thesis. This essay is (...) aimed at providing a religious rationale for inter-faith dialogue. Using the principles of ‘Change’ (易, i) and ‘Yin-ying’ (陰陽)dominated in Chinese Classics and East Asian way of thinking, this paper lays out a methodology for envisaging harmony and mutual complementarity between traditions. The effect of some central concepts from within Confucian, Buddhist and Taioist tradition on the Christian thought of Yoo Yŏng-mo is then analysed and examined. In this respect, this paper argues that the Ultimate Reality based on the principle of harmony and mutual complementarity is not only both personal and impersonal as well as both transcendent and imminent, but also neither personal nor impersonal as well as neither transcendent nor imminent. Essentially, therefore, this essay accepts that Yoo Yŏng-mo’s equating of the Christian idea of God with the ‘Great Ultimate’ (太極) in Confucianism, with ‘Nothingness’ (無) in Buddhism and with the ‘One’ or Tao (道) in the thought of Lao-Chuang (老莊思想) of Taoism is a legitimate equivalence to make and that this does indeed pave the way for a potentially fruitful dialogue between Korea’s main religions. The drawing together of the Great Ultimate, Absolute Nothingness, the One Absolute from the Tao and the traditional personal God of Christianity gives the discussion an entirely new direction which has become a challenge for traditional orthodoxChristian theology and also for a pluralistic religious society. (shrink)

"yan zi chun qiu " shi ji shu chun qiu mo qi qi guo ming xiang yan ying yan xing de yi bu zhu zuo.

Yongming Yanshou shi Tang mo wu dai Song chu Wu Yue guo gao seng, xian cun you yi bai duo wan zi de zhu zuo. ben shu zhu yao cong "ju yi wei xin zhong", "zhao wan fa ru jing", "sin sheng wan xing", "dao fa yi xing cheng" si ge fang mian, duo Yanshou xin xue de xin ti lun, xin xiang lun, xin yong lun he xin jing lun jing xing le yan jiu.

An anthology of new translations of essential readings from the classical texts of early Chinese philosophy. It includes the Analects of Confucius, Meng Zi (Mencius), Xun Zi, Mo Zi, Lao Zi (Dao De Jing), Zhuang Zi, and Han Fei Zi, as well as short chapters on the Da Xue and the Zhong Yong. Pedagogically organized, it offers philosophically sophisticated annotations and commentaries as well as an extensive glossary explaining key philosophical concepts in detail.

This article examines how ethical values are integrated into legal education in Hong Kong, a prominent financial hub in Asia. It focuses on two aspects of integration: the integrative use of prescriptive and experiential teaching methods and the integration of legal ethics education into the curricula of law schools. Effective implementation of legal ethics education in Hong Kong faces challenges due to inadequate commitment to the integrative approach in law schools. While integrating legal ethics education into the curriculum alone is (...) insufficient, there is also a lack of effective integration of prescriptive and experiential teaching methods. To address these needs and challenges, the article proposes a dedicated core course on legal ethics supported by seminars and workshops led by experienced practitioners. This approach aims to foster ethical conduct among law students, enhancing Hong Kong’s reputation as an Asian financial centre by cultivating a culture of ethical responsibility, which is vital for the development and sustainability of Hong Kong’s legal landscape. (shrink)

Chu tu wen xian yu ru dao guan xi " nei rong jian jie: ru dao guan xi shi yi xiang gui mo hong da de yan jiu ke ti, ta she ji daozheng ge Zhongguo si xiang shi de nei zai jie gou he fa zhan guo cheng, she ji dao Zhongguo wen hua jin hou de zou xiang, yi yi zhong da. Er shi shi ji yi hou, yi huo de le shu liang ke guan de yan jiu (...) cheng guo. Zui jin chu tu wen xian de da liang yong xian you wei zhe ge wen ti de tao lun ti gong le xu duo xin cai liao, xin shi ye, xin guian dian."Chu tu wen xian yu ru dao guan xi " shou ji le 30 duo pian you dai biao xing de lun wen, tong guo "Kong Lao Meng Zhuang zhi bian", "Ru dao hu bu yu ying xiang", "Chu tu wen xian xin shi ye" san ge ban kuai jia yi cheng xian, xi wang du zhe jie ci dui yi wang ru dao guan xi yan jiu de fa zhan mai luo yu kuang jia you zong ti de ba wo, bing you ci kai chu xin de yan jiu tian di. (shrink)

In the team context, leaders usually develop differentiated leader-member exchange relationships with employees, resulting in some employees having relatively inferior relationships with the leader than others. Nevertheless, how and when employees with low relative leader-member exchange (RLMX) relationships react toward the leader have been rarely considered in empirical research. Drawing upon social comparison theory, we develop a cross-level moderated mediation model to examine how and when RLMX may lead to employee’s unethical pro-leader behavior (UPLB). We propose that employees with low (...) RLMX would feel envy which in turn motivates them to engage in UPLB in order to gain the rewards and resources that are distributed by the leader. Further, we argue that envy is less likely to motivate low RLMX employees to engage in UPLB when distributive justice climate is high, because high distributive justice indicates that rewards and resources are distributed fairly (based on work contribution rather than engaging in unethical behaviors that please the leader). Data were obtained from 504 employees in 102 divisional teams in a large retail corporation at three time points. Results of the multilevel moderated mediation analysis show that envy mediates the effect of RLMX on UPLB and that the indirect relationship is moderated by team-level distributive justice climate. These findings suggest the importance of adopting a social comparison perspective to understand the negative consequences of RLMX via emotional mechanisms. (shrink)

1. Yŏn'gyŏngjae Sŏng Hae-ŭng. "Yŏn'gyŏngjae chŏnjip", innŭn sasil ŭl kŭdaero kirok hada -- 2. P'ungsŏk Sŏ Yu-gu. "Imwŏn kyŏngjeji", hŭlkuk kwa chongittŏk in hangmun ŭn anŭrira -- 3. Oju Yi Kyu-gyŏng. "Ojuyŏn munjang chŏnsan'go", pakhak kwa kojŭnghak ŭro modŭn kŏt ŭl pyŏnjŭng hara -- 4. Tasan Chŏng Yag-yong. "Mongmin simsŏ", sidae rŭl ap'ahago paeksŏngdŭl ŭi pich'am han sam e punno haeya handa -- 5. Ch'ujae Cho Su-sam. "Ch'ujae chip", nara ka mangharyŏmyŏn pandŭsi yomul i naonda -- 6. Nakhasaeng Yi Hak-kyu. (...) "Yŏngnam akpu", mal hanŭn cha nŭn choe ka ŏpta -- 7. Kuhwajae Hong Sŏng-mo. "Tongguk sesigi", sot e kadŭkhan kuk ŭl han sutkal ro mat poda -- 8. Hosan Cho Hŭi-ryong. "Sŏgu mangnyŏllok", hanŭl arae kajang t'ongk'wae han il ida -- 9. Sŏp'a Yu Hŭi. "Munt'ong", ilsaeng ŭl nŭl sibi sok esŏ saranne -- 10. Hyegang Ch'oe Han-gi. "Kihak", taedong ilt'ong ŭi isang segye rŭl kuhyŏn hada -- 11. Kosanja Kim Chŏng-ho. "Taedong yŏjido", chido ro ch'ŏnha ŭi hyŏngse rŭl salp'il su itta -- 12. Paegun Sim Tae-yun. "Pongni chŏnsŏ", mani ilgŭlsurok pongni ka tŏuk manajinda -- 13. Suun Ch'oe Che-u. "Tonggyŏng taejŏn", hangmun ŭro marhajamyŏn 'tonghak' irago haeya handa -- 14. Tongmu Yi Che-ma. "Kyŏkch'igo", i ch'aek i ch'ŏllima ka toeji ank'ennŭn'ga? (shrink)

We develop and test a process model demonstrating how leader charisma and constructive and destructive forms of narcissism interact to influence follower psychological empowerment and moral identity, using survey data from 667 direct reports of leaders from 13 different industries. Study results revealed that leader narcissism moderates the relationship between leader charisma and follower psychological empowerment such that when leaders possess a more constructive and less destructive narcissistic personality, their charisma has a stronger positive relationship with follower psychological empowerment. Study (...) results also revealed that follower psychological empowerment mediates the differential interactive effects of leader charisma and constructive and destructive narcissism on follower moral identity. Implications of these results for future theory development, research, and practice are discussed. (shrink)

This paper is an interpretation of the thought of the twentieth century Korean religious thinker, Yoo Yŏng-mo (柳永模, 1890-1981), a pioneer figure who sought to re-conceptualise a Christian understanding of the Ultimate Reality in the light of a positive openness to the plurality of Korean religions. Yoo Yŏng-mo considered that it was possible to present an overall picture of harmony and complementarity between the three traditions of Korea and Christianity, and this is endorsed by the present thesis. This essay is (...) aimed at providing a religious rationale for inter-faith dialogue. Using the principles of ‘Change’ (易, i) and ‘Yin-ying’ (陰陽)dominated in Chinese Classics and East Asian way of thinking, this paper lays out a methodology for envisaging harmony and mutual complementarity between traditions. The effect of some central concepts from within Confucian, Buddhist and Taioist tradition on the Christian thought of Yoo Yŏng-mo is then analysed and examined.In this respect, this paper argues that the Ultimate Reality based on the principle of harmony and mutual complementarity is not only both personal andimpersonal as well as both transcendent and imminent, but also neither personal nor impersonal as well as neither transcendent nor imminent. Essentially, therefore, this essay accepts that Yoo Yŏng-mo’s equating of the Christian idea of God with the ‘Great Ultimate’ (太極) in Confucianism, with ‘Nothingness’ (無) in Buddhism and with the ‘One’ or Tao (道) in the thought of Lao-Chuang (老莊思想) of Taoism is a legitimate equivalence to make and that this does indeed pave the way for a potentially fruitful dialogue between Korea’s main religions. The drawing together of the Great Ultimate, Absolute Nothingness, the One Absolute from the Tao and the traditional personal God of Christianity gives the discussion an entirely new direction which has become a challenge for traditional orthodoxChristian theology and also for a pluralistic religious society. (shrink)

During the Covid-19 pandemic, a considerable amount of people seem to have been lured into believing in conspiracy theories. These people deliberately disregard expert advice by virologists and physicians concerning social behaviour that is aimed at reducing the number of new infections. Disregarding traditional experts and their advice is just one example of what, in the philosophy of science, is referred to as a crisis of expertise – the phenomenon whereby people seem to have lost their trust in traditional expert (...) advice and are looking for alternatives. In the following paper, the trend to use Internet technology as an epistemic alternative will be analysed in detail by investigating the question of whether the Internet really allows people to become epistemically more autonomous. The focus will be on the epistemic and moral vulnerability of people resorting to new media tools instead of relying on traditional expert opinion. It will be shown that some important presuppositions about the Internet and, in particular, social media tools as alternative ways to collect information and find emotional support in a group of like-minded people cannot be maintained. (shrink)

China has achieved economic prominence but damaged the natural environment. Can religions excite pro-environmental actions? Chinese religion encompasses Buddhism, Christianity, Islam, native Taoism, and indigenous folk beliefs (GuanDi and Mazu). We theorize that believers demonstrate more sustainable HOPE (Help Ourselves Protect the Environment) than non-believers. Religions with standardized and formal liturgy show more pro-environmental HOPE than those without it. We challenge the myth that the believers of Christianity and Islam display more sustainable HOPE than other faith. The 2013 Chinese General (...) Social Survey (involving 10,017 randomly selected participants across 28 provinces) revealed that 11.10% of them have faith. Believers display higher levels of HOPE than atheists, demonstrating the __religion__ effect. Among believers, native Taoism and Buddhism exhibit more ecological HOPE than other religions, supporting the __dogma__ effect in the Chinese culture. Religions with formalized liturgy demonstrate more pro-environmental HOPE than generalized folk beliefs—GuanDi and Mazu, validating the __liturgy__ effect. Females, married, and people with good income, education, health, and country-domicile—the haves—exhibit robust ecological HOPE. The rich get richer and greener. However, those who are older, males, urban residents, and the Han majority do not. We empirically demonstrate the Matthew Effect in Religious Social Responsibility: Religious faith facilitates believers’ pro-environmental behaviors—HOPE and ethical behaviors in China. (shrink)

_A wide ranging consideration of the work of contemporary ethicist David Wong._.

In lieu of an abstract, here is a brief excerpt of the content:Capitalism as Religion and Religious Pluralism:An Approach from Liberation TheologyJung Mo Sungreligious pluralism and the struggle of the godsReligious pluralism as a social fact, namely, the coexistence of different religions within a social system, be it a country or an empire, is not anything new. The mere contact with other people and their various religions, for example, through commerce, still does not indicate religious pluralism. In this case, each (...) group of people has its religion and its gods, and recognizes that other groups of people exist with other religions and other gods. Religious pluralism occurs when, because of immigration or the conquest of one people over another, groups of people with different religions live together in the same social space.Whether by immigration or by conquest, the resulting religious pluralism does not occur in an egalitarian or harmonious manner. Immigrants are forced to live out their religion within their group as a marginal religion in society, or even in hiding when it is not accepted in the society where they went to seek a livelihood. In the case of conquest or expansion of empires, the conquering power imposes its cultural values and religion on the conquered peoples. The empire can try to extinguish the religions of conquered peoples and impose their own as if it is the only one acceptable, or tolerate them as long as these religions do not question the imperial order. This means that the coexistence of different religions within the empire takes place in a hierarchical relationship: The religion of the empire is the ultimate and the others are tolerated provided they accept their place as subordinate. The Roman Empire was an example of an empire that tolerated the religions of subject peoples as long as they didn’t question the absolute power of the empire, with its own empire religion and emperor worship.In this historical context, it is empirically impossible to live out a third way: recognizing the otherness of the other and respecting their religion as we respect our [End Page 155] own. That’s because the “encounter” between religions takes place in a situation of colonial conquest and domination. Expecting that there could be a relationship of respect and dialogue among equals would ignore the role of religion in premodern societies, especially in the processes of domination.In these societies, religion has the function of being the foundation of the world-view that legitimized the existing social order, as well as the process of external conquest. Religion fulfills the function of legitimizing and justifying the conquest and consequent exploitation and oppression of the conquered people. Therefore, religion performs a key task for systems of oppression, the reversal of evil into good: conquest as peace; exploitation as the path to salvation or integration into civilization. Furthermore, religion transcendentalizes the imperial system of oppression and presents it as eternal or as an expression of divine will. Therefore, how to classify religions and manage their coexistence is not just a problem for religious leaders, but also a matter of the state, a matter of interest for the king or emperor. The limits of religious tolerance are determined by the interests of the dominant social system, even when they are often discussed in religious or theological language.Of course, no religion, even those that perform the function of legitimizing an empire, is totally homogeneous. Within a religion, there is or can be a certain “theological pluralism.” The figure of Las Casas in the Spanish conquest of America is an example of the contradictions that are in all religions. But the defense of the Indians and their religion that was made by Las Casas had to be made in the court of the king of Spain. The means of evangelization and the ways of seeing the culture and religion of the Indians (i.e., the other) is a problem of the state, and not just the Church.Before thinking about the ideal of a religious pluralism that makes possible “a fraternal living together of religions as also a covenant of all those in favor of Peace and the Common Good of Humanity and the Planet,”1 we must also remember that the Bible... (shrink)

This collection offers a new understanding of the epistemology of measurement. The interdisciplinary volume explores how measurements are produced, for example, in astronomy and seismology, in studies of human sexuality and ecology, in brain imaging and intelligence testing. It considers photography as a measurement technology and Henry David Thoreau's poetic measures as closing the gap between mind and world. -/- By focusing on measurements as the hard-won results of conceptual as well as technical operations the authors of the book no (...) longer presuppose that measurement is always and exclusively a means of representing some feature of a target object or entity. Measurement also provides knowledge about the degree to which things have been standardized or harmonized – it is an indicator of how closely human practices are attuned to each other and the world. (shrink)

Im März 2020 änderte sich das Leben für viele (nicht nur in Deutschland) radikal. Das Virus SARS-CoV-2, besser bekannt als „COVID-19-“ oder „Corona-Virus“, breitete sich als Verursacher einer zwischenzeitlich global virulenten Pandemie in unvermuteter Geschwindigkeit aus. Es verwundert nicht, dass viele in dieser unsicheren Zeit auf der Suche nach Orientierung nach scheinbar bekannten Mustern fahnden. Ein solches Muster glaubten offenbar einige, in Camus’ Roman "Die Pest" finden zu können, ein Roman, der – dem Titel nach – auch von einer Seuche (...) zu erzählen scheint. Befasst man sich mit dem Werk von Albert Camus, dem Philosophen und Literaturnobelpreisträger, kommt man schwerlich umhin, eines der Grundprobleme der Philosophie als einer akademischen Disziplin zu thematisieren, an der zweifelsohne ein öffentliches Interesse besteht, die sich aber in der Rolle des Um-Rat-Gefragten notorisch unwohl zu fühlen scheint. In diesem Beitrag werden die Thesen Albert Camus’ zur Relevanz der Kunst, zu deren Spannungsverhältnis zur akademischen Philosophie und zur Rolle beider in unserer krisengeschüttelten Gesellschaft untersucht. (shrink)