Brain–computer interfaces (BCIs) utilizing machine learning techniques are an emerging technology that enables a communication pathway between a user and an external system, such as a computer. Owing to its practicality, electroencephalography (EEG) is one of the most widely used measurements for BCI. However, EEG has complex patterns and EEG-based BCIs mostly involve a cost/time-consuming calibration phase; thus, acquiring sufficient EEG data is rarely possible. Recently, deep learning (DL) has had a theoretical/practical impact on BCI research because of its use (...) in learning representations of complex patterns inherent in EEG. Moreover, algorithmic advances in DL facilitate short/zero-calibration in BCI, thereby suppressing the data acquisition phase. Those advancements include data augmentation (DA), increasing the number of training samples without acquiring additional data, and transfer learning (TL), taking advantage of representative knowledge obtained from one dataset to address the so-called data insufficiency problem in other datasets. In this study, we review DL-based short/zero-calibration methods for BCI. Further, we elaborate methodological/algorithmic trends, highlight intriguing approaches in the literature, and discuss directions for further research. In particular, we search forgenerative model-based andgeometric manipulation-based DA methods. Additionally, we categorize TL techniques in DL-based BCIs intoexplicitandimplicitmethods. Our systematization reveals advances in the DA and TL methods. Among the studies reviewed herein, ~45% of DA studies used generative model-based techniques, whereas ~45% of TL studies used explicit knowledge transferring strategy. Moreover, based on our literature review, we recommend an appropriate DA strategy for DL-based BCIs and discuss trends of TLs used in DL-based BCIs. (shrink)

Currently, there is a resurgence of interests in phenomenology in education. This article sheds light on the importance of hermeneutical phenomenology in teaching and learning based on the lived experience of a Sioux Indian adolescent boy, elicited from an ethnographic case study conducted at an alternative high school in the US. Employing narrative inquiry, this article seeks phenomenological ways of understanding students' lived experiences and explores the meaning of the pedagogical practice of hermeneutical phenomenology in education. I delve into how (...) hermeneutical understanding of the phenomena of students' lived experience can catapult both students and teachers into the personal growth and development in a reciprocal way. It is my hope that such an understanding will facilitate an educational aim that focuses on the ontology of being and becoming while students' existence is brought to the center of teaching and learning. (shrink)

Social enterprises are hybrid organizations that primarily pursue social missions while also seeking economic gains. Drawing on workplace diversity and conflict theories, this article addresses recent calls for further research to explore how employees within social enterprises experience internal conflicts arising from the organizational pursuit of dual, competing missions (i.e., social and economic), and how social enterprises manage, and potentially overcome, these challenges. In the context of Korean social enterprise, we conducted a quantitative study that built on an initial explorative (...) qualitative study. Our research examined whether perceived participatory human resource management practices and diversity climate increase employees’ affective commitment by reducing their relational conflict. We further explored a boundary condition, perceived social impact, which strengthened this mediation relationship. Our results offer significant insights into social enterprise, business ethics, and broader management literature. Implications for future research and practice are also discussed. (shrink)

The concept of moral identity based on virtue ethics has become an issue of considerable import in explaining moral behavior. This attempt to offer adequate explanations of the full range of morally relevant human behavior inevitably provokes boundary issues between ethics and moral psychology. In terms of the relationship between the two disciplines, some argue for ?naturalized (or psychologized) morality,? whereas, on the other hand, others insist on ?moralized psychology.? This article investigates the relationship between virtue ethics and moral identity (...) based on previous research on the relationship between ethics and moral psychology. This article especially attempts to show that meaningful links between the two concepts possible by using theoretical frameworks constructed by the most influential philosophers of science such as Kuhn and Lakatos. (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)

Hastings Center Report, Volume 51, Issue 5, Page 18-29, September‐October 2021.

This article delves into the examination of the similarities and disparities between education and enhancement, with a particular focus on enhancement within the realm of NBIC (Nano-Bio-Information Technology, Cognitive Science). After scrutinizing how proponents of enhancement have delineated the concept of education, our investigation unfolds along two primary dimensions: the anthropological underpinnings of education and enhancement discourse and their respective objectives. Through this analysis, we assert that education and enhancement exhibit distinct characteristics and objectives, defying easy comparison for determining which (...) approach is more conducive to human improvement, notwithstanding their superficially analogous theoretical frameworks and objectives. Furthermore, we aim to highlight the perceptual illusions that blur the demarcation lines between education and enhancement, in order to establish a clear and distinctive role for education amid the plethora of enhancement discourses. (shrink)

This paper investigates whether the pattern of firms’ corporate social responsibility activities affects firm value. If firms do permanently CSR activities for strategic purposes, firms’ value is more likely to increase. Using firms known to do CSR in Korea, we examine the valuation effect by adopting an earnings response coefficient model and document firms with permanent CSR activities, which show higher ERCs than other firms regardless of the level of CSR activities. This result partly explains the inconsistency among the results (...) of previous studies by showing the differential implication for firm value depending on the CSR activity pattern. Also, the results of our paper imply that investors need to consider the pattern of firms’ CSR activities in their economic decision making. (shrink)

In the essay ‘Postscript on the Societies of Control’, Deleuze discusses the differences between nineteenth-century capitalism and contemporary capitalism, characterising the former as the spaces of enclosure and the latter as the open circuits of the bank. In contemporary capitalism, ‘[m]an is no longer man enclosed, but man in debt’. Deleuze claims that under financial capitalism, where the primary use of money is self-generation, economic relations are thought in terms of an asymmetrical power relationship between debtor and creditor, rather than (...) an exchange between commodities. Taking up Deleuze's claim, this paper analyses how time functions in the formation of subjectivity under financial capitalism, by focusing on the temporal structure of debt. The indebted are expected to bind themselves to the past, not only in the moment they make a promise to pay back, but from that moment onwards; in this process, a subject finds himself passively subjected to the temporality determined by the condition of indebtedness, and yet he also actively reproduces and imposes the fact of indebtedness on himself by the feeling of guilt. Guilt, arising from the irreversibility of what has been done and resulting in the inability to proceed into the future, is central both to the indebted and the melancholic. Thus a melancholic subject emerges: a subject conditioned by the dominance of the past and the impossibility of the future. (shrink)

Orbis Sensualium Pictus by Comenius is historical evidence of the revolutionary development of language didactic in the seventeenth century. However, this book is not only a simple encyclopedic Latin study book with pictures, but a little theology work containing Christian cosmological universalism as well as a pedagogy which provides principles for educational practice and social realizations of a theological ideal in a very new and creative form of iconography. While studying Latin seems to be the main purpose of his work, (...) the authentic intention of the author lies in a panpedagogical call to a religious-educational mission for rebuilding humanity and society during and after the 30 Years War. In this article, we will show the historical and pedagogical meaning of this book through component analysis, framework analysis and iconographical interpretation. In addition, we will also approach Comenius’ concept of Pampaedia through an iconographical shortcut, highlighting a picture in “Invitatio” and “Clausula”, which is presented twice in this book. (shrink)

A conceptual model articulating the nature of customer expectations and satisfaction over services was proposed with emotional factors. Five propositions about consumer emotional service expectations as a primary antecedent toward confirmation, perceived quality, and satisfaction were provided. As moderators, two dimensions of consumer detection of emotional labor (i.e., detecting deep acting and surface acting) were imposed on each of the relationships. Evidence demonstrated the roles of emotional service expectation in service confirmation and satisfaction. The moderating effects of consumer detection of (...) employees’ emotional strategies were limited to the relationship between emotional service expectation and confirmation; its relationship was weakened by detections of surface acting while other relationships were not moderated by detections of deep nor surface acting. Structural equation modeling analyses were conducted using online survey data targeting consumers in the hotel / restaurant industry. (shrink)

Combining the conceptual approach of racial formation and racial projects with the Foucauldian concept of governmentality, Jeong-eun Rhee theorizes the “neoliberal racial project” (NRP) and examines contemporary meanings and operations of race and racism in relation to neoliberalism. She analyzes Amy Chua's popular parenting memoir, Battle Hymn of the Tiger Mother, as a specific case of the NRP, and demonstrates how in this text race is pressed to work in new — neoliberal — ways, re/generating different kinds of categories (...) and meanings, yet also continuously drawing upon old categories and meanings, to effect and rationalize social arrangements of power and exploitation, violence and expropriation. What is noteworthy is the way in which racial neoliberalism builds silently on the structural conditions of racism while disabling the very categories of their recognizability. Consequently, Rhee argues for new, historically bounded theories that can articulate how the meanings, categories, and concepts of races are constantly being reconfigured. (shrink)

This study examines the challenges of humanism and education in the 21st century as addressed by the German philosopher Peter Sloterdijk in his Elmau Speech (1999). In this lecture, titled _Rules for the Human Zoo_, Sloterdijk argues that the traditional notion of humanism, specifically “humanism as a literary society,” has reached its conclusion, necessitating the development of a new humanism appropriate for the contemporary era. However, the new concept of humanism emerging from what Sloterdijk terms the “anthropotechnic turn” appears to (...) align with the discourses surrounding human enhancement that have emerged in the 21st century, thereby influencing the realm of education. The first half of this article reports on the significant concerns and criticisms expressed by the media at that time regarding this new humanism, which seems to be associated with eugenicist ideas. Taking a step further, this study critically examines the nature of the challenges around education implied by Sloterdijk, specifically the conflict between “friend of humans and friend of Übermensch”, and explores the potential roles and responsibilities of education in the latter part of the paper. (shrink)

The positive reception of Buber’s philosophy does not fully match Buber’s intention in terms of overcoming the problem of the subject–object binary. In other words, a number of authors have remained within the traditional way of thinking by merely replacing the subject and object with Buber’s I and You, establishing a more dogmatic normative subjectivity, paradoxically going against Buber’s intent and even seemingly not noticing this problem. In this article, we will investigate the reasons for these paradoxical readings of Buber. (...) By focusing on the structure and significance of Buber’s ontology of between-humane, we will study the concept of I–You and I–It, suggesting that these are not intentionality-oriented concepts, but a radically relationship-centered one. The theoretical problem caused by Buber himself in the process of adaptation of his dialog-philosophy to his dialog-pedagogy, namely the impossibility of complete mutuality in the educational relationship will be critically examined, based on Buber’s own declaration in his “Afterword” (1957) in I and Thou (1923). With this, we will reflect on the problematic situation of post-Buberian literature in contemporary pedagogy to pave a way to modernize Buber’s dialog-pedagogy. (shrink)

The contemporary age is approaching the downfall of human civilization due to the rapid collapse of the global ecology. As the popular obsession with industrial development, triggered by the Western modernization of the 18th century, expands across the entire world, minor regional environmental crises have merged intoan irremediable global ecological crisis. This suggests that human society has lost its ability to harmonize with nature and is driving itself to a crisis of survival, dangling on the brink of a fatal cliff. (...) The resolution of the global ecological crisis, which has been exacerbated primarily by Western civilization, requires an alternative thought paradigm that appeared in Korea over 100 years ago, one that can be characterized as ‘the ideology of Gaebyeok.’ This ideology proclaimsthat the global ecological crisis of our times is not simply a crisis of civilization sparked by energy over-consumption, but is rather an inevitable cyclical phenomenon stemming from a change in the universe’s natural order. The ideology of Gaebyeok, refined by a Korean Philosopher, Gim Il-Bu (1826-1898) in his work Jeongyeok (Right Change) and eventually brought to full blossom by Gang Jeung-San (1871-1909), suggests an excellent alternative way of thinking which offers a new hope to the citizens of the contemporary world who cannot ind an escape from their risky societies. My paper will discuss this enlightened vision of global hope. (shrink)

Feminist epistemology aims to propose epistemic reasons for increasing the representation of women or socially subordinated people in science. This is typically done—albeit often only implicitly—by positing a causal mechanism through which the representation of sociodemographic minorities exerts a positive effect on scientific advancement. Two types of causal theories can be identified. The “epistemic diversity thesis” presents a causal path from sociodemographic diversity to scientific progress mediated by epistemic diversity. The “thesis of epistemic advantage” proposes a causal path from social (...) subjugation to capacity for inquiry. The latter theory is defined with substantial ambiguity in the existing literature, and I present an explicit causal reformulation that disambiguates it. The epistemic diversity thesis focuses on the effect of group composition on collective epistemic performance and is largely silent about what kind of characteristics lead to individual epistemic excellence. On the other hand, the thesis of epistemic advantage seeks to identify sociodemographic background conditions that make certain epistemic agents strictly better knowers or inquirers than others and pays little attention to the synergistic effects of diverse group composition. Such a difference in the causal structure reflects the diverging political characteristics of the two theories. (shrink)

This study examined the mediating role of meaning in life in the effect of calling on posttraumatic stress disorder and posttraumatic growth among navy soldiers of the Republic of Korea deployed to the Gulf of Aden, Somalia. Participants responded to the questionnaire survey three times at 4-month intervals. From the first, second, and third surveys, data were collected for 223, 195, and 103 respondents, respectively. Results showed that calling had a negative effect on PTSD, fully mediated by meaning in life, (...) whereas calling had a positive effect on PTG, partially mediated by meaning in life. Our findings suggest that calling acts as a positive psychological resource for maintaining the meaning in life throughout stressful events experienced during deployment, thereby reducing posttraumatic stress symptoms and promoting post-deployment psychological growth. Finally, theoretical and practical implications and the need for follow-up studies are discussed. (shrink)

Although some regulatory frameworks for the occupational health and safety of nanotechnology workers have been developed, worker safety and health issues in these laboratory environments have received less attention than many other areas of nanotechnology regulation. In addition, workers in nanotechnology labs are likely to face unknown risks and hazards because few of the guidelines and rules for worker safety are mandatory. In this article, we provide an overview of the current health and safety guidelines for nanotechnology laboratory workers by (...) exploring guidelines from different organizations, including the Department of Energy Nanoscale Science Research Centers, Massachusetts Institute of Technology, the National Institutes of Health, the National Institute for Occupational Safety and Health, the Occupational Safety and Health Administration, Texas A&M University, and University of Massachusetts-Lowell. After discussing these current guidelines, we apply an ethical framework to each set of guidelines to explore any gaps that might exist in them. By conducting this gap analysis, we are able to highlight some of the weaknesses that might be important for future policy development in this area. We conclude by outlining how future guidelines might address some of these gaps, specifically the issue of workers’ participation in the process of establishing safety measures and the development and enforcement of more unified guidelines. (shrink)

Currently, there is a resurgence of interests in phenomenology in education. This article sheds light on the importance of hermeneutical phenomenology in teaching and learning based on the lived experience of a Sioux Indian adolescent boy, elicited from an ethnographic case study conducted at an alternative high school in the US. Employing narrative inquiry, this article seeks phenomenological ways of understanding students' lived experiences and explores the meaning of the pedagogical practice of hermeneutical phenomenology in education. I delve into how (...) hermeneutical understanding of the phenomena of students' lived experience can catapult both students and teachers into the personal growth and development in a reciprocal way. It is my hope that such an understanding will facilitate an educational aim that focuses on the ontology of being and becoming while students' existence is brought to the center of teaching and learning. (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 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)

This study investigates the educational thought of Confucius with focus on the educational relationship in the Analects, which is a historical text that defines the foundations of Confucianism. The first part of the investigation examines Confucius’ concept of the educational relationship and how it is characterized with a dialogical spirit, which consists of worldly and secular human-orientedness, co-existentiality as a fundamental principle for educational practice, and dialogue to become an ideal ruler through self-discipline. The second stage of this study further (...) examines the spirit of dialogue in the Analects with consideration of its historical–cultural context. Through this process, the study unravels the historical and cultural limitations of original Confucian educational thought for modern society and proposes a possible way to reengage Confucius’ educational value in today’s modern educational context. (shrink)

In understanding Peirce's unique system of pragmatism following three theories are helpful: first, Herakleitos' saying that 'one can never step into a same river twice', second, Protagoras' saying that 'men are the measure of the world', and third, Darwin's theory of evolution. It is always the case that epistemology takes place on top the metaphysical and cosmological bases. Peirce's metaphysics and cosmology is considered to line up with above three theories. It is interesting fact that Peirce who started up his (...) work in science ended up with such somehow unscientific cosmology. Peirce believes that the world is constantly changing. Inknowing the world Peirce says that the subject of knowing takes a part doing a certain role. Peirce says that 'to believe A', 'to think of A' and 'to think of A as true' are all same sort of mental act. Therefore, to Peirce, truth is only a kind of 'opinion'. This means that the subject of knowing has something to do with truthfulness. In this kind of knowing process 'knowing truth' can only be acquired when possibility of 'inaccuracy' and 'onesideness' are opened. Thus, Peirce's definition of knowing or truth is quite indefinite definition. According to Peirce, we only know the world partially, and moreover, even we get the total sum data about the world,the world will move on forward changing. On this ground, it might be helpful that we look in to current matters in philosophy of mind in different angle. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Affective Foundation of Society in Nietzsche's PhilosophyJihun JeongIntroductionNietzsche believes that the different human types should be allowed to thrive and not be reduced into uniformity, as he says "nothing should be banished more than... the approximation and reconciliation" of the different types (KSA 12:10[59]).1 He sees the approximation as a reflection of democratic values and monolithic morality that he opposes. Instead, he believes that humans should be naturalized and (...) allowed to live in accordance with their own nature. To achieve this, Nietzsche proposed "the great politics," which "makes physiology into the ruler over all other questions" to "breed humanity as a whole" so that "one affirms what one is, one denies what one is not" (KSA 13:25[1]). In this way, Nietzsche thinks the different types should live in accordance with their respective nature.In The Antichrist, Nietzsche argues that "every healthy society" consists of different physiological types.2 He repeatedly says that "Nature, not Manu," separates these physiological types of the hierarchical order,3 which is "merely the sanction of a natural order, natural lawfulness of the first rank." While each type has "its own hygiene, its own realm of work, its own feelings of perfection and mastery" (A 57), this rank order is "the sanctioning of a natural distance between several physiological types," which are "determined and best developed for different activity," like "division of labor" (KSA 13:14[221]). Therefore, Nietzsche describes the physiological types divided in a healthy society as "differently gravitating" and "mutually conditioning" types (A 57). In order for a society to be healthy as a whole, individuals should be neither uniform nor scattered, but should be in an organized structure together. This structure is "opposed to an atomistic anarchy." A "human community is a unity [Einheit]," and "all unity is unity only as organization and co-operation." In [End Page 1] this way "a ruling structure," which does not exist as one, "means one [Eins]" (KSA 12:2[87]).However, what is it that produces this unity? Nietzsche's envisioned "naturalization of human beings" (KSA 9:11[211]) involves a society where different types live actively in accordance with their nature or respective physiological constitution. However, the existence of different types does not ensure the formation of society as a whole. Individuals of different types with different power will not automatically gather to form a society if they remain merely as individuals. In other words, if there is no social character in nature itself, a society could be seen to be formed "by accident," as Hobbes understands (42). What then is the basis that allows individuals to be incorporated into the social order? This article explores the social aspect of Nietzsche's understanding of nature, particularly with attention to his idea of affects, which will lead us to the idea of the affective foundation of society in his philosophy.4Nietzsche often describes nature as something chaotic that is elusive, uncertain, indifferent to human affairs, and without purpose and mercy. Thus, he writes, "how could you live according to this indifference? Living—is that not precisely wanting to be different than this nature? Is living not assessing, preferring, being unjust, being limited, wanting to be different?" (BGE 9) In this regard, the first point to note is that the "nature" of which Nietzsche speaks involves human nature strong enough to play with chaos and even to defy nature's indifference and brutality. As Conway points out, "the 'return to nature' that he envisions thus involves a return to human nature as the sole authority or justification for the nomothetic preferences required by the restricted economy of Life" (42–43). It is human nature to impose order on the natural world, transforming its amorphous state into a structured form of life, and to create a hierarchy of values in nature's indifference—this is perfectly natural and is the task of the philosophers. Therefore, rather than settling in "the infinite domain of Chaos" as Seung argues (292), Nietzsche reminds us of human nature: "We speak of nature and, in doing so, forget ourselves: we ourselves are nature" (WS 327). In this respect, the affirmation of nature... (shrink)