ḥeleḳ 1. Halṿaʼah le-or ha-halakhah -- ḥeleḳ 2. Shevitato shel ḳaṭan -- ḥeleḳ 3. Istakal be-oraita uve-ʻalma -- ḥeleḳ 4. Emunah u-misḥar.

This paper highlights the potential harms in the current state of business ethics education and presents an alternative new model of business ethics education. Such potential harms in business ethics education is due largely to restricted cognitive level of reasoning, a limited level of ethical conduct which remains only responsive and adaptive, and the estrangement between strategic thinking and ethical thinking. As a remedy for business ethics education, denatured by these potential harms, a new dynamic model of business ethics education (...) is proposed. The new model is composed of a basic foundation for business ethics education and three practical components of business ethics education. The basic foundation comprises of ethical reasoning, moral sentiments, and ethical praxis. Three practical components of business ethics education are, respectively, to intensify moral imagination, to develop ethical wisdom and courage, and to enhance meta- strategic competences. The ultimate purpose of these practical components is to help moral subjects to conduct ethical leadership, to actualize integrity between individuals and organization, and to fulfill the social responsibility of business firms. This new model is expected to attract attention to the effective business ethics education both in college and in industry, and to be used as a benchmark for new curriculum designs and development of teaching methods. Finally, some teaching methodologies and pedagogical experiments are introduced and discussed according to this new model of business ethics education. (shrink)

Islamic philosophy; Ibn al-Muṭahhar al-Ḥillī, al-Ḥasan ibn Yūsuf, 1250-1325; Muslim scholars; 13th century; history.

Islamic philosophy; Ibn al-Muṭahhar al-Ḥillī, al-Ḥasan ibn Yūsuf, 1250-1325; Muslim scholars; 13th century; history.

This book explores the interrelated concepts of representation and grammar in the philosophy of Ludwig Wittgenstein.

Some traditional assumptions regarding rational autonomy are examined and criticised. The exclusion of subjective considerations from autonomous choice is shown to be unjustified, as are attempts to identlfji autonomy with morally desirable conduct. Unexpected implications of these conclusions for education and certain other social institutions are also indicated.

This study identifies the roles of consumers’ ethical orientations and CSR motives and the dynamics of these two variables on the subsequent consumers’ attitudinal and behavioral responses to CSR—perceived corporate authenticity and pro-firm behavioral intentions. To examine the impact of individual consumers’ ethical orientations, the authors measured consumers’ ethical orientations such as deontology and consequentialism through a Web-based survey conducted in Korea and in the USA. Further, to investigate the role of perceived CSR motives, the authors measured the perception of (...) a company’s business-oriented motives and society-oriented motives in conducting CSR. Results demonstrate the different role of ethical orientation in impacting consumers’ responses across these countries. Consumers’ consequentialist orientation appears to be positively associated with pro-firm behavioral intention in both the Korean and the US studies. In the Korean study, Consumers’ deontological orientation reduces perceived corporate authenticity when corporate motives seem business-oriented. Theoretical and practical implications are discussed. (shrink)

This paper analyzes post-Mao China as a complex risk society in which social, economic, and ecological risk syndromes pertaining to highly diverse levels and systems of development are manifested simultaneously. Complex risk society is a theoretical extension of Ulrich Beck’s thesis on risk society, focusing on complex developmental temporalities that are pervasively symptomatic of rapidly but asymmetrically developing political economies. In my earlier study, Korea was defined as a complex risk society in which risk syndromes of developed, undeveloped, and compressively (...) developing societies are concurrently generated. In the current study, post-Mao China is also analyzed as a complex risk society which is, in fact, more complex than Korea. Paradoxically, due to its explosive development in the post-Mao era which even dwarfs Korea, China is now confronted by all of its capitalist neighbour’s risk syndromes. Besides, due to its so-called gradual approach to reform, China is beset with a complicated mix of socialist and post-socialist syndromes of risks. Gradual reform is in practice a sort of peripatetic pluralism in economic and social reform for maximizing developmental utilities of all types of human, material, and institutional resources—a policy line inevitably accompanied by similarly plural sources and factors of social, economic, and ecological risks. The unprecedented temporal and systemic complexity in China’s risk structure has crucial implications for the country’s much deplored tendency for inequalities. In particular, class inequalities and regional disparities seem to be manifest in risk dimensions no less critically than in material dimensions. The state’s developmentalism alone is no solution for risk complexities or inequalities. (shrink)

This paper aims to deal with the change of sexual discourse through the rise of a feminist movement in Korea from a constructivist point of view. First, the paper discusses the Confucianism of the Chosun dynasty as an historical background of the issue of sexuality (since Confucianism still has a far-reaching grip and effect on many aspects of everyday life in Korea). Second, it deals with chastity ideology and the double standard of sexuality between men and women as ongoing Confucian (...) sexual discourses. Third, it focuses on three themes: (1) the change from sex for procreation to sex for pleasure, (2) the change from genitally-oriented sexuality to intimacy- or relationship-oriented sexuality, and (3) the change from a woman as a sexual object to a sexual subject as part of the changes of sexual discourses. Fourth, it tries to show clashes and/or alliances between the Confucian and feminist discourses on sexuality, which make up the process of the social construction of sexuality. This shows that sexuality is a socio-historical construction in Korea as elsewhere. (shrink)

This book is a survey of Kant's three Critiques that makes use of an "interpretive concept" that Nuzzo calls "transcendental embodiment" . According to Nuzzo, if we think of Kant as holding that there is something like the " a priori of the human body" or body as "the transcendental site of sensibility," which "displays a formal, ideal dimension essential to our experience as human beings" , then our understanding of Kant will be greatly improved. That is because the "notion (...) of transcendental embodiment provides the unifying thread of Kant's epistemology, moral philosophy, aesthetics and teleology of living nature" .The main body of the book is divided into three parts, each corresponding to one of the three Critiques. In turn, each part is divided into three chapters.For some grip on what Nuzzo means by "transcendental embodiment," the first chapter of the first part is the most helpful. What is behind this "interpretive concept" is Kant's argument against Leibnizian nominalism about space from "incongruent counterparts." Kant's argument is that there can be two. (shrink)

A historically persistent way of reading Leibniz regards him as some kind of conceptualist. According to this interpretation, Leibniz was either an ontological conceptualist or an epistemological conceptualist. As an ontological conceptualist, Leibniz is taken to hold the view that there exist only concepts. As an epistemological conceptualist, he is seen as believing that we think only with concepts. I argue against both conceptualist renditions. I confront the ontological conceptualist view with Leibniz’s metaphysics of creation. If the ontological conceptualist interpretation (...) were right, then Leibniz could not invoke compossibility as a criterion of creation. But since he does invoke compossibility as a criterion of creation, the ontological conceptualist approach cannot be right. I confront the epistemological conceptualist interpretation with Leibniz’s assertion of non-conceptual content. Since Leibniz acknowledges non-conceptual content at least when it comes to metaphysical knowledge, Leibniz could not have been an epistemological conceptualist either. So, Leibniz could not have been a conceptualist at all. (shrink)

Background In the wake of mandates for biomedical research to increase participation by members of historically underrepresented populations, community engagement (CE) has emerged as a key intervention to help achieve this goal.Methods Using interviews, observations, and document analysis, we examine how stakeholders in precision medicine research understand and seek to put into practice ideas about who to engage, how engagement should be conducted, and what engagement is for.Results We find that ad hoc, opportunistic, and instrumental approaches to CE exacted significant (...) consequences for the time and resources devoted to engagement and the ultimate impacts it has on research. Critical differences emerged when engagement and research decisionmaking were integrated with each other versus occurring in parallel, separate parts of the study organization, and whether community members had the ability to determine which issues would be brought to them for consideration or to revise or even veto proposals made upstream based on criteria that mattered to them. CE was understood to have a range of purposes, from instrumentally facilitating recruitment and data collection, to advancing community priorities and concerns, to furthering long-term investments in relationships with and changes in communities. These choices about who to engage, what engagement activities to support, how to solicit and integrate community input into the workflow of the study, and what CE was for were often conditioned upon preexisting perceptions and upstream decisions about study goals, competing priorities, and resource availability.Conclusions Upstream choices about CE and constraints of time and resources cascade into tradeoffs that often culminated in “pantomime community engagement.” This approach can create downstream costs when engagement is experienced as improvised and sporadic. Transformations are needed for CE to be seen as a necessary scientific investment and part of the scientific process. (shrink)

본 연구는 본회퍼의 ‘타자와 더불어 사는 삶’이라는 기독교 윤리를 칸트의 초월 철학으로부터 해명해야 한다고 주장한다. 본회퍼는 칸트의 초월 철학의 본래 의도를 주체의 인식 행위와 타자의 존재 사이의 변증법적인 관계에 있음을 주목하였다. 이에 본 연구는 본회퍼가 칸트의 초월 철학을 신학적 언어로 재해석하여 타자를 주체로 동일시하지 않으면서 동시에 주체를 타자로 환원시키지 않는 탈 관념론적 신학을 추구하였으며, 주체와 타자의 상호 독립성과 연결성을 변증법적으로 공존시키는 데 성공했음을 해명한다. 이 연구는 주체를 배제하지 않는 타자 윤리가 주체를 통한 변화와 타자의 권리를 동시에 요구하는 오늘날의 윤리적 상황에서 (...) 매우 적합한 접근법이라고 주장한다. 이를 위해 본 연구는 세 가지 과제를 수행한다. 첫째, 본회퍼의 칸트 초월철학에 대한 비판과 수용을 설명한다. 둘째, 칸트의 행위철학에 대한 본회퍼의 신학적 재구성을 살펴본다. 셋째, 본 연구는 행위로서의 계시에 대한 본회퍼의 칸트적 해석을 통해 본회퍼의 신학은 타자를 ‘위한’ 시혜적 윤리가 아니라 타자와 ‘함께’ 하는 연대적 윤리임을 주장한다. (shrink)

According to contemporary representationalism, phenomenal qualia—of specifically sensory experiences—supervene on representational content. Most arguments for representationalism share a common, phenomenological premise: the so-called “transparency thesis.” According to the transparency thesis, it is difficult—if not impossible—to distinguish the quality or character of experiencing an object from the perceived properties of that object. In this paper, I show that Husserl would react negatively to the transparency thesis; and, consequently, that Husserl would be opposed to at least two versions of contemporary representationalism. First, (...) I show that Husserl would be opposed to strong representationalism, since he believes the cognitive content of a perceptual episode can vary despite constancy of sensory qualia. Second, I then show that Husserl would be opposed to weak representationalism, since he believes that sensory qualia—specifically, the sort that he calls “kinesthetic sensations”—can vary despite constancy in representational content. (shrink)

In this chapter, we identify and present predominant debates at the intersection of ethics and imagination. We begin by examining issues on whether our imagination can be constrained by ethical considerations, such as the moral evaluation of imagination, the potential for morality’s constraining our imaginative abilities, and the possibility of moral norms’ governing our imaginings. Then, we present accounts that posit imagination’s integral role in cultivating ethical lives, both through engagements with narrative artworks and in reality. Our final topic of (...) consideration focuses on the possibility of imagination constituting or constructing new ethical or political frameworks. (shrink)

In this paper, I defend Husserl against Derrida's critique that Husserl's phenomenology is of a piece with the "the metaphysics of presence." I show much of Derrida's critique can be met by what Husserl calls "genetic phenomenology.".

Literary racial impersonation occurs when a narrative work fails to express the perspective of a minority ethnic or racial group. Interestingly, even when these works express moral themes congenial to promoting empathetic responses towards these groups, they can be met with public outrage if the group’s perspective is portrayed inaccurately. My goal in this paper is to vindicate the intuition that failure to express the perspective of a minority group well renders the work defective, both aesthetically and morally. I argue (...) that available frameworks exploring the connections between aesthetic and moral realms of value are inadequate to analyzing this phenomenon and propose a novel connection between aesthetic and moral values. Specifically, I demonstrate that the primary defect of literary racial impersonation is aesthetic and contingently constitutes a moral defect in our current social context. (shrink)

Recently, a number of epistemologists have argued that there are no non-conceptual elements in representational content. On their view, the only sort of non-conceptual elements are components of sub-personal organic hardware that, because they enjoy no veridical role, must be construed epistemologically irrelevant. By reviewing a 35-year-old debate initiated by Dagfinn F.

In this paper, I show that by “Monade” the later Husserl means roughly what he meant by “das reine Bewußtsein” in the period of Ideas I. Of both consciousness and Monade, Husserl claims that objects of perception are immanent to them. I describe this claim as “quasi-representationalist” just because it bears enough similarity to some versions of contemporary representationalism. Since Husserl also claims that perceptual objects are publicly accessible, the inevitable conclusion seems to be that parts of perceptual consciousness must (...) also be publicly accessible. So strong internalist, Cartesian or idealist, interpretations of Husserl must be wrong. By the same token, if perceptual objects are necessarily physical, it then seems Husserl must agree that the physical can be, in some sense, immanent to consciousness. (shrink)

The article addresses the contributions psychoanalytic theory, particularly its concepts of transference and counter-transference, can make to our understanding of reflexivity in intercultural education (IE). After the introduction, the article is organized into three parts. The first part is a psychoanalytic discussion that focuses on the concepts of transference and counter-transference. The second part elaborates on the concepts of transference and counter-transference by presenting examples through existing studies in the fields of multicultural and IE and psychoanalysis to illuminate what it (...) would mean to psychoanalytically understand aspects of intercultural relations and reflexivity. In the third section, while contending that this article does not exclude other forms of reflexivity or delimit the danger of uncritically accepting the potentials for reflexivity, it offers the implications drawn from the discussions in the first and second sections by concluding that psychoanalysis is an area of inquiry that forces us to question how unconscious forces affect our interaction with students, the curriculum, and the meaning we give to teaching and learning experiences. The article concludes that reflexivity in IE can benefit from considering the effects of transference and counter-transference. (shrink)

In this elegant, smoothly written book, David Carr provides nothing less than a defense of both Kantian and Husserlian versions of transcendental philosophy against Heidegger’s critique of metaphysics. Carr’s Paradox of Subjectivity is organized into four parts. In the first part, Carr provides a synopsis of Heidegger’s interpretation of traditional metaphysics. Part two is devoted to a reconstruction of Kant’s transcendental theory of subjectivity. The third part deals with Husserl’s conception of transcendental subjectivity. Finally, in part four, Carr proposes to (...) show that, for both Kant and Husserl, transcendental subjectivity is a purely methodological implement, which cannot in turn be reified into serving the role traditionally reserved for metaphysical substance. Instead, transcendental subjectivity is to be understood as itself a critical regard of traditional metaphysics. Moreover, such a strictly methodological conception of transcendental subjectivity cannot be assimilated into Heidegger’s conception of metaphysics. Consequently, Heidegger’s critique of metaphysics cannot be extended as a critique of either Kant or Husserl. (shrink)