When analyzing complex longitudinal data, especially data from different educational settings, researchers generally focus only on the mean part (i.e., the regression coefficients), ignoring the equally important random part (i.e., the random effect variances) of the model. By using Project English Language and Literacy Acquisition (ELLA) data, we demonstrated the importance of taking the complex data structure into account by carefully specifying the random part of the model, showing that not only can it affect the variance estimates, the standard errors, (...) and the tests of significance of the regression coefficients, it also can offer different perspectives of the data, such as information related to the developmental process. We used xxM (Mehta, 2013), which can flexibly estimate different grade-level variances separately and the potential carryover effect from each grade factor to the later time measures. Implications of the findings and limitations of the study are discussed. (shrink)

Junior researchers can be abused and bullied by unscrupulous senior collaborators. This article describes the profile of a type of serial abuser, the White Bull, who uses his academic seniority to distort authorship credit and who disguises his parasitism with carefully premeditated deception. Further research into the personality traits of such perpetrators is warranted.

Epistemologists often describe subjects as being capable of adopting a third kind of categorical doxastic stance regarding whether something is the case, besides belief and disbelief. They deploy a variety of idioms in order to ascribe that stance. In this paper, I flesh out the properties that the third kind of categorical stance is supposed to have and start searching for the best ways to ascribe it. The idioms ‘suspends judgment about whether’ and ‘is agnostic about whether’, among others, are (...) found to be unfit to play the desired role. In the end, I suggest that ‘is in doubt as to whether’ is our best choice among the alternatives surveyed here. (shrink)

William C. Frederick proposes a naturalistic business ethics. Many commentators focus on the issues of naturalistic fallacy, deprivation of freedom of the will, and possibility of important and universal moral values in business ethics. I argue that an ethics being naturalistic is not a worry. The issue of deprivation of free will is irrelevant. Yet there are urgent questions regarding the possibility of important and universal moral values, which may prevent Frederick’s view from getting off the ground.

Rousseau et l'exegese biblique du XVIIIe siecle -- Des pratiques bibliques du XVIIIe siecle a la lecture-consolation de Rousseau -- Intertextualite biblique dans l'ouvre de Rousseau -- Intertexte biblique et representation de soi -- Le Levite d'Ephraim : reecriture biblique -- Schemes de la pensee du religieux -- Ouvre de doctrine : la lettre a Christophe de Beaumont -- Etre Chretien de Jacques : les lettres ecrites de La Montagne.

The last millennium saw rapid change, spreading globalization, and shifting populations. These have posed moral, ethical, and social dilemmas that have challenged the very foundations of our beliefs and radically changed our way of life. In this volume, some of the world's greatest thinkers in philosophy, music, religion, and the arts share their insights on the future shape of human civilization. How can old cultural legacies fit new contexts? Can there be a universalist values coexist with local differentiation? Are literature (...) and music still relevant in a world where technology is dominant? By discussing these important issues in an interdisciplinary framework, these scholars have provided a provisional blueprint for our new society. (shrink)

Volume 53, Issue 2, February 2021, Page 181-196.

This study uses a Marxist perspective to investigate Hong Kong students’ alienation from learning. Alienated learners find learning to be a meaningless, disempowering, and estranging activity. Fifteen Hong Kong undergraduate students were invited to join a photovoice project in which they actively took, shared, and discussed photographs of their experiences with learning. The results suggest that social beliefs about high-stakes examinations legitimize internal contradictions in the education system. This makes students uncritically and unreflectively accept alienated learning. Photovoice projects help the (...) students to become critically aware of their position, self-determination, and agency. (shrink)

Charles Peirce did not seem to have a consistent view regarding ethics. His occasional remarks on this subject appear to be contradictory at best and cynical at worst. As a result, many have suggested that his comments on ethics, especially those expressed in the 1898 Cambridge Conference lectures, should be dismissed or ignored. This chapter argues that Peirce's views on ethics can be best understood by comparing them to his views on scholastic realism and nominalism. When analyzed in this way, (...) Peirce's observations on ethics can serve as the grounds for a robust moderate moral realism that can compare favorably with contemporary metaethical theories. (shrink)

This article examines Schelling’s understanding of Laozi 老子. It begins with Schelling’s reception of Laozi’s text and its translation. The main part of this article focuses on Schelling’s discussion of Laozi in his Philosophy of Mythology. It then compares some of the key concepts mentioned in Schelling’s comments and their respective counterparts in Laozi: nothingness and wu 無, portal and abyss, reason and dao 道, name and concept, nature and ziran 自然, and so on, and analyzes the possible reasons for (...) his sympathetic understanding of Laozi as against his own philosophical system. The main argument is that Schelling’s romantic tendency means that he can have an alternative understanding of Laozi. Finally it concludes with a few remarks on the differences between Schelling and Laozi in terms of their philosophical systems and methods. (shrink)

This work develops the ethical attitude of courageous vulnerability through the integration of the phenomenon of involuntary memory in Marcel Proust's work and ...

While the concept of adaptive preferences is an important tool for criticizing injustice, it is often claimed that using the concept involves showing disrespect for persons judged to have adaptive preferences. In this paper, I propose an account of adaptive preferences that does the relevant political work while still showing persons two centrally important kinds of respect. My account is based in what I call an indirect substantive account of autonomy, which places substantive requirements on the options available to a (...) person, rather than on the option that she ultimately prefers. This allows us to pinpoint cases in which a person's circumstances have rendered her insufficiently autonomous, without saying that any conception of the good must be non-autonomous tout court. (shrink)

Pedagogy of Life takes its readers through the echoing stories of the half-century, historical Cultural Revolution of China to the literate lifeworld today. Rosa Hong Chen offers a gripping array of personal and kindred stories woven into the power of words and empathy of art through the volutes of writing and dancing for life, expressing genera of warm melancholy, weighty sensations, compulsive sobs, and refrained elation. It is for the existential history of individual lives and communal sharing that life (...) creates a pedagogical condition of possible experiences. Life itself forms a historical and social path of human growth and maturation. In a philosophical and educational autoethnographical inquiry, the author examines the nature of literacy for those marginalized and oppressed; Chen explores how one's name and the ways in which that name is used affect a person's self-knowing and knowing of the world. This book exemplifies the idea that individuals' autobiographical stories are importantly connected to wider cultural, political, and social meaning and understanding. Pedagogy of Life echoes readers' musings, affects, relations, imagination, choice, learning, teaching, and much more, because we, each and all, have our own names, ways of uttering, writing, and dancing, and, ultimately, our own ways of living, knowing, and becoming. (shrink)

With its emphasis on indeterminacy, ambiguity, uncertainty, and chance, contingentism depicts normativity as one of our human practical possibilities rather than as a metaphysical bottleneck which we should necessary fulfill at the cost of repudiating concrete ways in which we grant epistemic and ethical meaning to our activities. Richard McKay Rorty's "neo-pragmatism" launched a powerful challenge to entrenched philosophical and pre-philosophical certainties of modernity, allowing us to articulate the powerful picture of normativity as a distinctive exercise and activity of human (...) beings. The book is a critical survey of his philosophy, in the light of various theoretical arguments as well as of his own resourceful attempts to renew philosophy from within its practice by using the conceptual tools and argumentative techniques of both analytic philosophy and pragmatism. (shrink)

In this paper, I argue for the counter-intuitive conclusion that the same adaptive preference can be both prudentially good and prudentially bad for its holder: that is, it can be prudentially objectionable from one temporal perspective, but prudentially unobjectionable from another. Given the possibility of transformative experiences, there is an important sense in which even worrisome adaptive preferences can be prudentially good for us. That is, if transformative experiences lead us to develop adaptive preferences, then their objects can become prudentially (...) better for our actual selves than the objects of their non-adaptive alternatives would now be. I also argue, however, that the same worrisome adaptive preferences might still be prospectively prudentially objectionable: that is, our pre-transformation selves might be prudentially better off undergoing a non-adaptive alternative transformative experience instead. I argue that both claims hold across the range of the most broadly-defended accounts of well-being in the literature. (shrink)

He (和), or harmony, has traditionally been a central concept in Chinese thought, and to this day continues to shape the way in which people in China and East Asia think about ethics and politics. Yet, there is no systematic and comprehensive introduction of harmony as has been variously articulated in different Chinese schools. This edited volume aims to fill this gap. The individual contributions elaborate the conceptions of harmony as these were exemplified in central Chinese schools of thought, including (...) Daoism, Confucianism, Legalism, Mohism, Buddhism, and trace their impact on contemporary Chinese philosophy. The volume explores the various meanings and implications of harmony so as to consider its relevance as a value and virtue in the modern world. It provides an accessible but substantial introductory work for readers interested in learning about pertinent core concepts and theories in Chinese thought, as well as engages specialists in Chinese philosophy by explicating its implications for ethical, political, epistemological, and metaphysical reflection as the basic point of reference. (shrink)