Phenomenology, as I understand it, by G. C. Deb.--Phenomenology: education and evaluation, by Kazi A. Kadir.--Phenomenology, by B. H. Siddiqi.--Phenomenology in perspective, by James L. Kinder.

Philosophy of history; the idea of the not-being and the history, by K. M. Jamil.--Philosophy of history, by Khwaja Ashkar Husain.--Philosophy of history, by A. H. Kamali.--Philosophy of history, by B. H. Siddiqi.--Philosophy of history: explanation in history, by Kazi A. Kadir.

This work has been selected by scholars as being culturally important, and is part of the knowledge base of civilization as we know it. This work is in the "public domain in the United States of America, and possibly other nations. Within the United States, you may freely copy and distribute this work, as no entity (individual or corporate) has a copyright on the body of the work. Scholars believe, and we concur, that this work is important enough to be (...) preserved, reproduced, and made generally available to the public. We appreciate your support of the preservation process, and thank you for being an important part of keeping this knowledge alive and relevant. (shrink)

The goal of responsible engineers is the creation of useful and safe technological products and commitment to public health, while respecting the autonomy of the clients and the public. Because engineers often face moral dilemma to resolve such issues, different engineers have chosen different course of actions depending on their respective moral value orientations. Islam provides a value-based mechanism rooted in the Maqasid al-Shari‘ah (the objectives of Islamic law). This mechanism prioritizes some values over others and could help resolve the (...) moral dilemmas faced in engineering. This paper introduces the Islamic interpretive-evaluative maxims to two core issues in engineering ethics: genetically modified foods and whistleblowing. The study aims primarily to provide problem-solving maxims within the Maqasid al-Shari‘ah matrix through which such moral dilemmas in science and engineering could be studied and resolved. (shrink)

Post-mortem reproduction is a complex and contested matter attracting attention from a diverse group of scholars and resulting in various responses from a range of countries. Vietnam has been reluctant to deal directly with this matter and has, accordingly, permitted post-mortem reproduction implicitly. First, by analysing Vietnam’s post-mortem reproduction cases, this paper reflects on the manner in which Vietnamese authorities have handled each case in the context of the contemporary legal framework, and it reveals the moral questions arising therefrom. The (...) article then offers an account of Vietnamese social norms as an explanation for the tendency to conduct post-mortem reproduction. In arguing that a deeper and more thorough examination of the moral and ethical reasoning is required, the paper advocates in favour of supportive post-mortem reproduction regulation. In doing so, the paper seeks to reconcile the Vietnamese legal framework and post-mortem reproduction experiences of other countries. The article concludes that Vietnam and countries sharing the similar cultural traits should permit post-mortem reproduction explicitly. This would require full engagement with the ethical and legal issues arising, and careful promulgation of regulations and guidelines based on comparative experiences of a range of countries in handling this matter. (shrink)

Hai, Peter NV Lay people have always played a vital role in the life and mission of the church but it is only after the Second Vatican Council that the question of the laity has come into focus in a new way in Catholic theological reflection. Indeed, in the wake of Vatican II, the council that introduced a Copernican shift in the Catholic understanding of the laity, lay people have become the theme of a Synod of Bishops, the subject of (...) an Apostolic Exhortation, and the topic of several pastoral statements of national conferences of bishops. This paper begins with a review of the state of the question highlighting the need for a comparative investigation of the theologies of the laity according to John Paul II, the Federation of Asian Bishops' Conferences, and the Vietnamese Episcopal Conference. It then highlights the differences and convergences in these theologies. As all three theologies draw their inspiration from the teachings of Vatican II, and a prominent element of the council's concerns was the emphasis on the universal call to holiness, we will also provide a detailed comparison of this notable aspect across these theological systems. Our argument is that while some minor points of divergence and disagreement remain there is a greater convergence and agreement between these theologies of the laity. (shrink)

Indonesian Buddhism has many sects such as Theravada, Mahayana, Buddhayana, Tantrayana, Maitreya, Tridharma, Kasogatan, Nichiren and so on. These sects historically come from the same source, the Buddha's teachings, but now they have differences in terms of doctrines and practices. This article analyses the differences with regard to their doctrines and beliefs in relation to the concept of God as required by the Indonesian Constitution. The discussion focuses on the debate among three sects, namely, Buddhayana, Theravada and Mahayana, about the (...) name and nature of God and sources of doctrines on which they rely. The research was conducted in Jakarta and Bogor which focused mainly on the organisation of Nichiren Shoshu Indonesia (NSI). The data were collected through book and document study, observations and interviews with NSI followers. Additional data was performed in Bandung in 2019 by interviewing Buddhayana and Theravada adherents. The research finds that Buddhayana was successful in formulating the concept of God based on an old manuscript, Sang Hyang Kamahayanikan, so that Buddhism has met constitutional requirements and eventually has been accommodated as one of the official religions. However, it has been challenged by both Theravada and Nichiren, which rely on other sources of doctrines. CONTRIBUTION: This article contributes to the theological discourse among Buddhist sects, which are rarely discussed by Buddhist scholars. Buddhist adherents in Indonesia not only have political responsibility as required by the Constitution, but also have a socio-ethical responsibility in terms of religious tolerance both within and outside other religions. (shrink)

Criticism of Nurcholish Majid's thoughts on Islamic reform.

Since the "Book of Changes" began, the ancient philosopher has been pursuing the mastery of mind and the world changes, trying to grasp the mind and the world of the intersection of the germinal "few." Therefore, the pursuit of traditional Chinese metaphysics of mind and matter can be regarded as homologous to the heart through heterogeneous material theory. Revealed through the things on the mind from the "copulative" metaphysical implication began to study the real mind and matter blend of process (...) and ideas with the world as a blend of man and the world of geo-environmental health point of integration. Thrust through the heart of the matter is one on the transport world, of which the world of transportation and not for the world of technology being transported. People's ideas are always materialized in the face of difficulties, it must be "real meaning" to make your mind strong, but not from his own from the material. Operation of the heart through the world of matter theory, have to reveal the nature of the territorial boundaries of intent, which is associated with mood as a blend of environmental significance. Ever since the Book of Changes , ancient Chinese philosophers have tried to pursue the prevalence of intentionality throughout the many changes of the world, hoping to grasp the complex relation between one s original intention and the world itself. In this regard, Chinese metaphysics may be seen as pursuing "the concretization of intentionality", that is, exploring the connection between mind and the things or events which are causally connected. Hence, the Confucian theory of concretizing intentionality was meant to stress the metaphysical significance of the Great Zhouyi commentaries. The theory researches the way in which human intentionality relates to the world. It takes the original mind-world relation as the origin of mind-world continuity. One main purpose of this theory is to stimulate change in the world, to single out our own intention as a primary mover, rather than allow ourselves to be slaves to our own devices. In short, this Confucian theory of concretizing intentionality highlights the significance of the mind-world relation. (shrink)

Despite all its merits, the vast majority of critical attention devoted to colonialist literature restricts itself by severely bracketing the political context of culture and history. This typical facet of humanistic closure requires the critic systematically to avoid an analysis of the domination, manipulation, exploitation, and disfranchisement that are inevitably involved in the construction of any cultural artifact or relationship. I can best illustrate such closures in the field of colonialist discourse with two brief examples. In her book The Colonial (...) Encounter, which contrasts the colonial representations of three European and three non-European writers, M. M. Mahood skirts the political issue quite explicitly by arguing that she chose those authors precisely because they are “innocent of emotional exploitation of the colonial scene” and are “distanced” from the politics of domination.`1We find a more interesting example of this closure in Homi Bhabha’s criticism. While otherwise provocative and illuminating, his work rests on two assumptions—the unity of the “colonial subject” and the “ambivalence” of colonial discourse—that are inadequately problematized and, I feel, finally unwarranted and unacceptable. In rejecting Edward Said’s “suggestion that colonial power and discourse is possessed entirely by the colonizer,” Bhabha asserts, without providing any explanation, the unity of the “colonial subject .”2 I do not wish to rule out, a priori, the possibility that at some rarefied theoretical level the varied material and discursive antagonisms between conquerors and natives can be reduced to the workings of a single “subject”; but such a unity, let alone its value, must be demonstrated, not assumed. Though he cites Frantz Fanon, Bhabha completely ignored Fanon’s definition of the conqueror/native relation as a “Manichean” struggle—a definition that is not a fanciful metaphoric caricature but an accurate representation of a profound conflict.3 1. M. M. Mahood, The Colonial Encounter: A Reading of Six Novels , pp. 170, 171; and see p. 3. As many other studies demonstrate, the emotional innocence and the distance of the six writers whom Mahood has chosen—Joseph Conrad, E. M. Forster, Graham Greene, Chinua Achebe, R. K. Narayan, and V. S. Naipaul—are, at best, highly debatable.2. Homi K. Bhabha, “The Other Question—The Stereotype and Colonial Discourse,” Screen 24 : 25, 19.3. Frantz Fanon, The Wretched of the Earth, trans. Constance Farrington , p. 41. Abdul R. JanMohamed, assistant professor of English at the University of California, Berkeley, is the author of Manichean Aesthetics: The Politics of Literature in Colonial Africa. He is a founding member and associate editor of Cultural Critique and is currently working on a study of Richard Wright. (shrink)

An extensive work has been done on corporate social responsibly practices that mainly emphasized the larger firms within developed nations. Nonetheless, still work is needed to observe the importance of CSRPs’ and ethical cultural practices in terms of sustainable competitive performance that garnered far less attention by the existing literature. This study explores the impact of CSRPs on SACP with the mediating role of ECL from SMEs of two emerging nations, i.e., China and Pakistan based on stakeholders’ theory and practices. (...) The results using SEM affirmed the positive linkages of CSRPs—environment responsibility, community responsibility, customers' responsibility, suppliers responsibility, employee responsibility, and Govt. rules & regulations’ responsibility —on SACP. It found that CSRPs have positive relationships with ECL whereas ECL further positively correlated with SACP in the context of both countries. The findings revealed the positive mediating influence of ECL between CSRPs and SACP, respectively. This study furnishes insightful information for management on how firms may achieve sustainable performance by incorporating ethical cultural practices and corporate social responsibility practices as the strategic tools. The study reports numerous implications for management together with lines for future directions. (shrink)

The topics of serious leisure and subjective well-being have been discussed extensively in previous research. It is generally acknowledged that people prefer to experience deeper satisfaction and happiness through serious participation in leisure-time physical activities. However, it is essential to examine the relationship between serious leisure and subjective well-being in an urban setting as well as the mediating effect of leisure satisfaction. Data were collected from 447 recreational runners at the 2018 Wuxi International Marathon event in China. The study results (...) showed that serious leisure was positively associated with leisure satisfaction and subjective well-being, that leisure satisfaction was positively associated with subjective well-being, and that leisure satisfaction completely mediated the relationship between serious leisure and subjective well-being. Running group membership significantly affected the path from serious leisure to leisure satisfaction, while other demographic variables (e.g., gender and education) did not moderate any paths. These results help explain the intricate relationship between serious leisure and subjective well-being and offer theoretical and managerial implications for serious leisure. (shrink)

This study investigates the key factors that elicit financial reporting fraud among companies in Malaysia. Using enforcement action releases issued by the Security Commission of Malaysia and Bursa Malaysia, we identify a sample of 76 firms that had committed financial reporting fraud during the period of 1996–2016. We use the fraud triangle framework and the Malaysian International Standards on Auditing 240 to identify the factors. Since the simple probit model fails to address the identification problem, we estimate our results using (...) a bivariate probit model. The new model estimates the effects of pressure, opportunity, and rationalization on the probability of fraud likelihood by disentangling the detection probability of fraud. Among several proxies used for pressure, our results suggest that aggressive tax reporting and financial difficulties increase the likelihood of fraud commission. In regard to opportunity, we find that dedicated institutional investors, independence of the board, effective audit committee, and the presence of a female on the board provide active monitoring and oversight in reducing fraud occurrence. Results for rationalization suggest that prior violations and frequent changes of external auditors increase the chances of fraud occurrence. This research offers possible insights to auditors, managers, and regulators to prevent, detect, and react to fraud. Specifically, it highlights the specific factors that may exacerbate the fraudulent intentions of firms. (shrink)

Maqasid al-Shariah based Islamic bioethics is an Islamic bioethics concept which uses the objectives of the Shariah as its approach in analysing and assessing bioethical issues. Analysis based on maqasid al-Shariah based Islamic bioethics will examine any bioethical issues from three main aspects namely intention, method, and output or final goal of the studied issues. Then, the evaluation will be analysed from human interest hierarchy, inclusivity, and degree of certainty. The Islamic bioethics concept is a manifestation of dynamic Islamic jurisprudence (...) which can overcome new complex and complicated bioethical issues such as tri-parent baby technology issues. Therefore, this article will introduce and explain the concept of maqasid al-Shariah based Islamic bioethics and outline a general guidance of maqasid al-Shariah based Islamic bioethics to determine a maqṣad based on standards of human good or well-being and harm. (shrink)

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Mitochondrial replacement technology (MRT) is an emerging and complex bioethical issue. This treatment aims to eliminate maternal inherited mitochondrial DNA (mtDNA) disorders. For Muslims, its introduction affects every aspect of human life, especially the five essential interests of human beings—namely, religion, life, lineage, intellect, and property. Thus, this technology must be assessed using a comprehensive and holistic approach addressing these human essential interests. Consequently, this article analyses and assesses tri-parent baby technology from the perspective of Maqasidic bioethics—that is, Islamic bioethics (...) based on the framework of Maqasid al-Shariah. Using this analysis, this article suggests that tri-parent baby technology should not be permitted for Muslims due to the existence of third-party cell gametes which lead to lineage mixing and due to the uncertain safety of the therapy itself and because the major aim of the technology is to fulfil the affected couples interest to conceive their own genetically healthy child, not to treat and cure mtDNA disorders sufferers. (shrink)

Rapid developments in science and technology have resulted in novel discoveries, leading to new questions particularly related to human values and ethics. Every discovery and technology has positive and negative implications and affects human lives either directly or indirectly, involving all walks of life. Bioethical discourse in Malaysia must consider the multiracial and multireligious background of Malaysia and especially the Islamic view as the majority of Malaysians are Muslims and Islam is the religion of the federation. This article discusses several (...) selected bioethical issues in Malaysia by studying the application of maṣlaḥah (the public good) and mafsadah (evil and harms) in Malaysian Islamic rulings (fatwas). This article uses the critical interpretation approach, as this is an ethical, interpretive, textual, and contextual analysis. In a situation when there is a conflict between maṣlaḥah and avoidance of mafsadah, it is preferred to attempt to address both needs. However, if maṣlaḥah and avoidance of mafsadah are mutually exclusive, the decision to choose must be made by weighing (tarjīḥ) and choosing the one which is superior. The maṣlaḥah and mafsadah concepts play vital and significant roles in bioethical discourse to realize human essential interests, namely faith, life, lineage, intellect, and property, thus achieving maqāṣid al-sharīʿah (the ultimate goal of sharia). This concept helps in guiding bioethical discussions, especially in determining the priority between achieving benefits and avoiding harms. The application of this concept will also assist Malaysian authorities in formulating appropriate rulings, especially bioethical issues related to Malaysian Muslims’ lives. (shrink)

There has long been theoretical confusion caused by the "gang of four" and the counterrevolutionary clique led by Lin Piao. They are responsible for the rampancy of metaphysics and idealism in handling the question of the criterion of truth. The "gang of four" gave the pragmatist outlook on truth wide publicity, spoke up for the usefulness of truth, negated the criterion of practice in the test of truth, and repudiated the absoluteness of the criterion of practice. The group also carried (...) out absolutism, denied the development of human knowledge to the accompaniment of the development of practice, and negated the absoluteness of the criterion of practice. Therefore, a correct elucidation of the relativity and absoluteness of the criterion of practice is necessary for the elimination of the theoretical confusion caused by the "gang of four" and of its baneful effects. (shrink)

Students’ Quality Circles (SQCs) are considered in the context of English Language Teaching in Pakistan, with a focus on oral expression. SQCs offer many educational benefits.

The position of the spindle determines the position of the cleavage plane, and is thus crucial for cell division. Although spindle positioning has been extensively studied, the underlying forces ultimately responsible for moving the spindle remain poorly understood. A recent pioneering study by Garzon‐Coral et al. uses magnetic tweezers to perform the first direct measurements of the forces involved in positioning the mitotic spindle. Combining this with molecular perturbations and geometrical effects, they use their data to argue that the forces (...) that keep the spindle in its proper position for cell division arise from astral microtubules growing and pushing against the cell's cortex. Here, we review these ground‐breaking experiments, the various biomechanical models for spindle positioning that they seek to differentiate, and discuss new questions raised by these measurements. (shrink)

The oil industry has played a major role in the economy of modern Iran and Malaysia, especially as a source of transnational exchange and as a major factor in industrial and urban development. During the previous century, the arrival of oil companies in the Persian Gulf, brought many changes to the physical built environment and accelerated the urbanization process in the port cities. Similarly, the development of the national oil industry had a huge impact on post-independence Malaysia, affecting balance sheets, (...) the environment, and society. Oil significantly changed Malaysia’s position in the global economy and transformed a predominantly agricultural country into a major producer of petroleum and natural gas. Through implementing the analytical, historical and comparative perspectives, this paper focuses on the legacy of oil cities in the Persian Gulf and the South China Sea as the birthplaces of the oil industry in two regions, whose geopolitical importance along with oil’s historical significance has the potential for representing national unity, political memory and collective shared identity. In proposing this grounding, the paper seeks to approach the heritage of oil as a particular form of industrial heritage. This research analyses the future of energy heritage, existing Covid-related challenges, political tensions and examines the various impacts, transitions and capacities associated with the current international relations, post-pandemic urban developments, and the post-oil future to pave the way to these nascent areas of industrial heritage and oil heritage in Iran and Malaysia. (shrink)

Two sample populations, one refugee and one resident, were studied. The frequencies of consanguineous marriages came out to be 49·8% and 55·4%, respectively, for the refugees and the residents. Caste endogamy was dominant both in the residents and the refugees. The mean coefficient of inbreeding was calculated to be 0·0303 for the refugee population and 0·0332 for the resident population samples. First cousin marriage was the dominant type of marriage in both samples; fathers daughter (FBD) marriage was more frequent among (...) the refugees while mothers daughter (MBD) marriage was more frequent among the residents. Education has no decreasing effect on the incidence of consanguineous marriages. A significant difference in the pattern of marriages in the refugees is observed after the Saur Revolution of 1979. (shrink)

Bloch is the most original of Germany after World War II, Marxist philosopher and Marxist tradition to make innovative character. His understanding of materialism, his interpretation of Hegel, his religious philosophy, his views on heritage, his theory of socialism is the Marxist tradition he made ​​a major innovation. Ernst Bloch is a Marxist philosopher, who is most rich in originality and a person of figures, who makes innovation in tradition of Marxism after the Second World War in Germany. His understanding (...) of materialism, his interpretation of Hegel, his viewpoint of legacy, his theory of socialism, etc. all are great innovation, that are engaged he in tradition of Marxism. (shrink)

This article extends the combinatorial approach to support the determination of contextuality amidst causal influences. Contextuality is an active field of study in Quantum Cognition, in systems relating to mental phenomena, such as concepts in human memory. In the cognitive field of study, a contemporary challenge facing the determination of whether a phenomenon is contextual has been the identification and management of disturbances. Whether or not said disturbances are identified through the modeling approach, constitute causal influences, or are disregardableas as (...) noise is important, as contextuality cannot be adequately determined in the presence of causal influences. To address this challenge, we first provide a formalization of necessary elements of the combinatorial approach within the language of canonical causal models. Through this formalization, we extend the combinatorial approach to support a measurement and treatment of disturbance, and offer techniques to separately distinguish noise and causal influences. Thereafter, we develop a protocol through which these elements may be represented within a cognitive experiment. As human cognition seems rife with causal influences, cognitive modelers may apply the extended combinatorial approach to practically determine the contextuality of cognitive phenomena. (shrink)

Our great leader and mentor Chairman Mao repeatedly taught us that we must build China into a modern socialist power in a comparatively short period. In accordance with Chairman Mao's instructions at the Third and Fourth National People's Congresses, our respected and beloved Premier Chou called for building China into a socialist power before the end of the century, which would mean implementing the modernization of agriculture, industry, national defense, science and technology in order to put our national economy among (...) those of the advanced countries in the world. He pointed out that we must break through the barrier to the modernization of science and technology to ensure the modernization of agriculture, industry and national defense. Obviously, without modern science and technology, there would be no modern agriculture, industry or national defense. According to Chairman Mao's teaching that "theory should be in the vanguard of practice," Premier Chou specifically pointed out, "Natural science researchers should link research with practice and enable the research work to head up production and construction." His directive expounded the dialectical relations between natural science and the practice of production and emphasized the impetus given by natural science to production. With the criminal aims of usurping the Party, seizing power, and restoring capitalism, the "Gang of Four," the root of all evils, openly acted against Chairman Mao's consistent teachings, slandered Premier Chou's directive as "revisionism" and the "theory that science determines everything," and minimized and denied the role of natural science in socialist construction. In areas and organizations where the "Gang of Four" seized the Party and political power, scientific research programs were discarded, the scientific research force was dismantled, people's thought was confused, and our task of socialist construction was seriously damaged. In order to accelerate the modernization of science and technology and improve scientific research work, we should make sweeping criticisms of the fallacies spread by the "Gang of Four," clarify the thought confused by it, rectify the theories with which it tampered, and offset the damage caused by it. (shrink)

Culture is the source of fostering the systems of philosophy, the philosophical ideologies/thoughts, and is the condition and material, the origin and condition for development of philosophy. A nation may have no its own system of philosophy, but cannot have no its own culture. Without its own culture, such nation cannot exist. Culture is the necessary conditions, requisites for existence of each nation in both aspects of the material and spiritual life. According to that meaning, culture is also the requisites (...) for the existence and development of the systems of philosophy. Different from the systems of scholarly philosophy in which the thinkers, scientists completely define and create the philosophies, the universals are commonly nameless, appear and exist in the different forms such as: folkverse, folk-speech, in the daily life, in architecture, etc... Cannot determine exactly the time of generating one certain universal, one specific philosophy. But can determine the author and the appearance time of one specific system of philosophy. Such philosophies, abundant and diverse universals have existed for a long time in the life of each national community, however they can exist only side by side, reflect the specific aspects, processes of the social life, but they cannot incorporate into a system of philosophy having an internal structure, a system of reasons/arguments. Their generalization level cannot be high and closely systematical like the systems of scholarly philosophy. The life reality of the nations shows the national cultures cannot be short of philosophies, universals because they are the orientations for their activities, communication and communication. The more and more a culture develops, the bigger and bigger quantity and depth of philosophies get. The farther and farther go towards the modernity, the bigger and bigger quantity, depth and polyhedral diversity of the entire philosophies become. The more and more go backward the ancient past, the smaller and smaller quantity, depth and polyhedral diversity of the entire philosophies become. The most important is that when the system of philosophies increases in both quantity and depth, the other factors in the national culture also develop in both width and depth according to the development orientation of system of philosophies, since how far philosophies develop and expand,they will pave the way, create the direction, form the patterns for actions, communication and activities in order to create new cultural value, new cultural environment, new cultural products. Another aspect in the relationship between culture and philosophy that relates to the philosophies in the national culture is the role of the philosophies for the systems of scholarly philosophy. Only a few nations have the systems of scholarly philosophy. The systems of philosophy are normally at the high argumentative level in comparison with the philosophies in the national culture. The systems of philosophy are also an important component of the national culture. Can say, the doctrines of the scholarly philosophy is the high-leveled crystallization at the high argumentative level presenting the world outlook and the outlook on life of the nation in that era which were refracted through the concrete philosophists’ prism. The philosophies in the national culture are the direct materials for forming the structure for all factors of the systems of scholarly philosophy. On another side, the philosophies can take part more or less by their contents of knowledge, way of thinking, and deduction... into the systems of philosophy in the form of archetype. On the other hand, many philosophies indirectly take part in the doctrines of the scholarly philosophy through influencing the philosophist’s thought, consciousness during the study process, throughthe life experience, through adopting the experiences of the other people, in order to take part into the system of the scholarly philosophy since such system appeared, formed, developed and was expressed to become the systematical argumentation. The national culture is the living environment of the systems of scholarly philosophy, is the place supplying food, drinking water, oxygen and sunlight to those systems of scholarly philosophy. Like fruit trees in the garden being planted in the national culture gardens, the fatter, the richer with appropriate temperature, humidity, light they are, the more they develop with the more fruit. The systems of scholarly philosophy are the products firstly of the national culture that were piled up, distilled and sublimed through talent of the awareness, meditation, skill and spirit combined with the other virtues of the philosophists who have created the systems of scholarly philosophy that were also sprouted, fostered in the national culture. Can say there is no national culture that developed to a certain degree, cannot have the systems of scholarly philosophy. Culture is the spiritual foundation of society, at the same times is the spiritual foundation of philosophy. Culture in the broad sense of the word is the foundation of the existence of the humankind, at the same time is the decisive foundation for the birth, existence, development and perdition of the systems of philosophy.Culture despite the broad sense of the word or the narrow meaning is regularly the motive force of the social development in general in which there is the development of philosophy. A nation without a developed culture cannot have the abundant, diverse philosophies, even cannot have the systems of philosophy. A nation may be enslaved for thousands years, but it has not lost, eliminated its own culture, then that nation can exist as an independent nation. The nations can borrow the systems of philosophy, but cannot borrow the philosophies, moreover cannot borrow the culture in general. That is the relative independence of philosophy with culture and the role of culture for philosophy. (shrink)

The first section provides the standard understanding of the concept of ‘đồng bào’ (hereinafter ‘đồng bào’). This understanding is widely shared by the Vietnamese populace for it to stand robustly and independently from any controversies. Then, implications of ‘đồng bào’ for two areas of bioethics—transplantation and ethics in crises—are provided. Finally, ‘đồng bào’ shall be developed for the purpose of global health. In English, ‘fellow citizens’ or ‘compatriots’ are the terms used to describe people of the same ‘community’. ‘Compatriots’ defines (...) the ‘community’ by virtue of soil (its etymology has the Latin term ‘patria’—‘fatherland’). ‘Fellow citizens’ defines the ‘community’ in terms of citizenship and links to the concepts of ‘polis’ or ‘state’. ‘Đồng bào’ is a Vietnamese word conveying the notion of ‘people of the same ‘community’ which occupies a decent position in the Vietnamese public-politic life.1 Though ‘đồng bào’ in Vietnamese is generally considered comparable to, translatable into and has been translated into ‘compatriots’ and ‘fellow citizens’, ‘đồng bào’ neither delineates the ‘community’ in terms of ‘soil’ or ‘citizenship’. ‘Đồng bào’ literally means ‘from the same fetus’ (‘bào’ is ‘bào thai’—fetus). ‘Đồng bào’s’ original metaphorical meaning derives from the Âu Cơ creation myth. The Vietnamese Âu Cơ myth stands out from certain other creation myths because, according to it, people are considered not only to have the same mother but to ‘have been conceived and born simultaneously from one fetus’ as opposed to ‘were born from the same womb’ as in certain other creation myths. People are not only siblings of each other. Rather, people share bones, flesh, blood and a bond forged in the common destiny …. (shrink)

It has limitations to understand “fidelity” of the Analects of Confucius in the thinking pattern of subject-object. The interpretation patterns of self-other and private-public ethics can’t also completely explain the philosophical meaning of “fidelity” in the Analects of Confucius. “Fidelity”, in Confucian theory and practice, has important place, therefore, the paper will try to explore the philosophical meaning of “fidelity” of Confucius from the following suppositions in order to find a new way of philosophical explanation. The suppositions are as the (...) following: First of all, “fidelity” can’t be understood, in Chinese, as a verb which means “faithful to sb”. It is a noun or a gerund. Basing on the distinction of “material world” and “meaning world”, the paper holds that the connotation of “fidelity” has its inner regulation and its meaning is, first of all, regulated not by the material world but by the other contextual logic categories, in this way, it has the characteristic of independence and transcendence. The core meaning of “fidelity” is “center”, the paper calls it as “the centric wisdom” from the epistemological perspective. Wesuppose that Confucius has presupposed that every life has enough wisdom to know what the affirmative value is. For Confucius, his philosophical thinking on “fidelity” has both traditional heritage and personal innovation. We should pay attention to the latter. Basing on the understanding that takes “fidelity ”as “the centric wisdom”, the paper holds that one of the meanings of “fidelity”, as an ethical concept, in the Analects of Confucius, is personal ethics which includes thereorganization of individual values. One part of the individual value is to recognize and practice the value which is independent of social value. Another part of the value is to practice and exhibit the wisdom of “fidelity” in personal speech and behavior including the spiritual activities. The “fidelity” of the Analects of Confucius, as an ethical concept, has another meaning, i.e. the inter-personal relationship which shows the affirmative value under the guidance of wisdom. The inter-personal relationship under the guidance of wisdom can exhibit the affirmative value and can be called as the “ethical” relation. The main requirements are as the following: we have to bring the reflective factor of “wisdom” into inter-personal relation and, under the guidance of wisdom, try to take our social responsibilities required by the social role, or to abide by the public or the professional ethics. We have to maintain positive value direction in the verticalinter-personal relation which means supervision so as to realize the political affirmation. In the horizontal interpersonal relationship, basing on the individual wisdom, we have to keep the keen feeling of morality so as to realize our affirmative values. The understanding of these meanings concerning the word of “fidelity” is naturally resulted from our concern for the inner logic relation in the Analects of Confucius and for the form of idea-expressing of Confucius. (shrink)

The ongoing pandemic has transformed communication modes globally. Especially in the case of higher education, where countermeasures against coronavirus disease 2019 have affected students’ learning experience. This study emphasized the case of business simulation games, where critical factors were underlined to define learners’ intention to use an online learning environment through the lens of task technology fit as a theoretical stance. This study considered the statistical analysis of 523 students who attended the business simulation module online at the tertiary level (...) of education. Findings conclude that flow experience is the most critical factor to define learners’ perceived TTF in the case of an online learning experience. However, the learners’ self-efficacy is significant enough to map learners’ intentions to use an online environment for learning. The study discussed several theoretical and practical implications for learners’ educators and policymakers. (shrink)

This year marks the 50th anniversary of the birth of the celebrated Wigner distribution function. Many advances made in various areas of science during the 50 year period can be attributed to the physical insights that the Wigner distribution function provides when applied to specific problems. In this paper the usefulness of the Wigner distribution function in collision theory is described.