Turnover is an important career decision that influences both individual employees and their organizations. While human resource management scholars have long sought to understand critical components of a workplace where employees want to stay, ethics has become a primary factor of interest in public sector turnover intention studies only in recent years. This article contributes to this growing line of research by investigating if and how ethical work environment influences public employees’ turnover intentions, and how this relationship is moderated by (...) an employee’s position of power measured by supervisory status. The findings suggest that ethical work environment is a critical determinant of public employees’ turnover intentions and that supervisory status can moderate this relationship. (shrink)

Heterochromatin protein 1 (HP1) is a positive regulator of active transcription in euchromatin. HP1 was first identified inDrosophila melanogasteras a major component of heterochromatin. Most eukaryotes have at least three isoforms of HP1, which are conserved in overall structure but localize differentially to heterochromatin and euchromatin. Although initial studies revealed a key role for HP1 in heterochromatin formation and gene silencing, recent progress has shed light on additional roles for HP1 in processes such as euchromatic gene expression. Recent studies have (...) highlighted the importance of HP1‐mediated gene regulation in euchromatin. Here, we focus on recent advances in understanding the role of HP1 in active transcription in euchromatin and how modification and localization of HP1 can regulate distinct functions for this protein in different contexts. (shrink)

Background Nurses providing care to patients with end-of-life or terminal illnesses often encounter ethically challenging situations leading to moral distress. However, existing quantitative studies have examined moral distress using instruments that address general clinical situations rather than those specific to end-of-life care. Furthermore, qualitative studies have often been limited to participants from a single unit or those experiencing moral distress-induced circumstances. A comprehensive and integrated understanding of the overarching process of moral distress is vital to discern the unique circumstances surrounding (...) end-of-life care and its consequential impacts. Research objectives To explore the moral distress experiences of nurses who are frequently involved in caring for patients with end-of-life or terminal illnesses and apply it to two existing theories: the model of moral distress and the ecological model. Research design A qualitative descriptive approach was employed. Participants and research context Seven focus group interviews involving 30 nurses were performed. The subsequent transcriptions underwent rigorous content analysis. Ethical considerations We obtained Institutional Review Board approval from a university. Focus group interviews were conducted with nurses who agreed to participate and signed the consent form. Findings The moral distress-inducing factors and nurses’ perceived impact of moral distress were identified and categorized based on moral distress theories and ecological models. A total of 15 categories and 30 subcategories across the following 4 domains were derived: (1) intrapersonal, (2) interpersonal, (3) organizational, and (4) structural factors. Conclusions End-of-life-specific circumstances induced moral distress among nurses, with both negative and positive impacts identified. Effective organizational and policy support is essential to manage conflicts, form a healthy organizational culture, provide training, and prevent unnecessary expenses due to the negative consequences of moral distress. (shrink)

In 'Yeogi (禮記)', the Chinese scriptures of Confucianism, they recoded the solar calendar of modern viewpoints. According to the ancient document, the 24 solar terms was one of seasonal divisions in a year. The regularly change of the four seasons play an important part in the national economic project. For a national economy depended on agriculture in East Asia of ancient times, the administration to pay no regard to the change of the season was directly connected to the fall of (...) the nation. And then the legislator must enact laws to reflect the change of the season. According to the 'Wolryeong (月令)' in 'Yeogi (禮記)', there is recoded national regulations to suit with the each twelve momth. The first month of spring is the prime of the year (February). The month shows sign of new livingthings. The ruler take order to protect the first breath of spring and ought to put a ban on the military training and labor mobilization. The reasons are to safeguard the new life and not to interrupt the preparation for farming. Confucian attach value to the nature within a human’s way of life. Therefore the norm of human do correlate closely with the principle of nature. The rule of Wuju (宇宙) was not a simple concept of the natural phenomenon and Cheon (天) was not the Almighty for himself. Cheon was just the existence of virtue and moral influence in the confidence of man. And Ji (地) was the Mother of all things. In this space man had to manage the world in sympathy with the process of cheonJi (天地); Cheonsi (天時), JIri (地利), Inhwa (人和). (shrink)

A hard choice is a situation in which an agent is unable to make a justifiable choice from a given menu of alternatives. Our objective is to present a systematic treatment of the axiomatic structure of such situations. To do so, we draw on and contribute to the study of choice functions that can be indecisive, i.e., that may fail to select a non-empty set for some menus. In this more general framework, we present new characterizations of two well-known choice (...) rules, the maximally dominant choice rule and the top-cycle choice rule. Together with existing results, this yields an understanding of the circumstances in which hard choices arise. (shrink)

Recent theories of negative freedom see it as a value-neutral concept; the definition of freedom should not be in terms of specific moral values. Specifically, preferences or desires do not enter into the definition of freedom. If preferences should so enter then Berlin's problem that a person may enhance their freedom by changing their preferences emerges. This paper demonstrates that such a preference-free conception brings its own counter-intuitive problems. It concludes that these problems might be avoided if the description of (...) the constraints which specify an agent's lack of freedom include the intentions of those who constrain the agents. (Published Online July 31 2007) Footnotes1 Versions of this paper have been read to a diverse set of academics in Bayreuth, Germany; Groningen, Netherlands; LSE, UK; and in Dublin, Ireland. We would like to thank participants at those sessions for their comments. We also thank anonymous referees, Ian Carter and Luc Bovens for their help in improving the paper. (shrink)

Learning to solve a class of problems can be characterized as a search through a space of hypotheses about the rules for solving these problems. A series of four experiments studied how different learning conditions affected the search among hypotheses about the solution rule for a simple computational problem. Experiment 1 showed that a problem property such as computational difficulty of the rules biased the search process and so affected learning. Experiment 2 examined the impact of examples as instructional tools (...) and found that their effectiveness was determined by whether they uniquely pointed to the correct rule. Experiment 3 compared verbal directions with examples and found that both could guide search. The final experiment tried to improve learning by using more explicit verbal directions or by adding scaffolding to the example. While both manipulations improved learning, learning still took the form of a search through a hypothesis space of possible rules. We describe a model that embodies two assumptions: the instruction can bias the rules participants hypothesize rather than directly be encoded into a rule; participants do not have memory for past wrong hypotheses and are likely to retry them. These assumptions are realized in a Markov model that fits all the data by estimating two sets of probabilities. First, the learning condition induced one set of Start probabilities of trying various rules. Second, should this first hypothesis prove wrong, the learning condition induced a second set of Choice probabilities of considering various rules. These findings broaden our understanding of effective instruction and provide implications for instructional design. (shrink)

We present evidence for the existence of 'responsibility voids' in committee decision-making, that is, the existence of situations where no member of a committee can individually be held morally responsible for the outcome. We analyse three types of reasons (causal, normative and epistemic) for the emergence of responsibility voids, and show that each of them can occur in committees. But the conditions for these voids are so restrictive as to reduce the philosophical or institutional significance they might be thought to (...) possess. (shrink)

The primary aim of this paper is to analyze the concept of degrees of causal contribution for actual events and examine the way in which it can be formally defined. This should go some way to filling out a gap in the legal and philosophical literature on causation. By adopting the conception of a cause as a necessary element of a sufficient set (the so-called NESS test) we show that the concept of degrees of causation can be given clear and (...) even empirical meaning. We then apply a game theoretical framework to derive a measure of causal contribution. Our favoured measure turns out to be a generalised version of the normalized Penrose-Banzhaf index of voting power. (shrink)

The primary aim of this paper is to analyze the concept of degrees of causal contribution for actual events and examine the way in which it can be formally defined. This should go some way to filling out a gap in the legal and philosophical literature on causation. By adopting the conception of a cause as a necessary element of a sufficient set (the so-called NESS test) we show that the concept of degrees of causation can be given clear and (...) even empirical meaning. We then apply a game theoretical framework to derive a measure of causal contribution. Our favoured measure turns out to be a generalised version of the normalized Penrose–Banzhaf index of voting power. (shrink)

We present evidence for the existence of `responsibility voids' in committee decision-making, that is, the existence of situations where no member of a committee can individually be held morally responsible for the outcome. We analyse three types of reasons (causal, normative and epistemic) for the emergence of responsibility voids, and show that each of them can occur in committees. But the conditions for these voids are so restrictive as to reduce the philosophical or institutional significance they might be thought to (...) possess. (shrink)

1. The definition of subjective materialism: Subjective materialism is not a simple definition, it is a new system of both the conception of the world and the methodology. The definition and the comprehension of the subjective materialism can be much many, but I can definite it with a simple definition after I have grasped it’s core guiding principle: actually, the subjective materialism is a system of both the conception of the world and the methodology which create and illumination the equation (...) material (information)=idea (information) in a materialistic way. 2. The background and condition of subjective materialism come into being: The human society has developed in a information age, but the materialist philosophy still stay in the 19th century of industrial society, which has not fully reflected the spirits of our times and is more difficult to lead the development trend of world philosophy. Materialist philosophy needs to develop. 3. The theory sources of subjective materialism: First of all, subjective materialism is the result of the development of western philosophy, including the modern western philosophy theory. Second, subjective materialism is also undoubtedly a result of development of Marxist philosophy. Third, the subjective materialism is also the result of ancient oriental philosophy. If the subjective materialism must be a definition of western philosophy, then the thinking of “Rune” must be the product of oriental philosophy. 4. Meanings of the new philosophy: Subjective materialism philosophy must be different from modern west philosophy and postmodern philosophy. And it’s essential meaning is rebuild the philosophy and put the metaphysics in our view once again. So, both the conception of the world and the methodology of “Rune” structure are the completely subversion to all the monism philosophy, and are the completely new structure system of philosophy ontology. (shrink)

There are close parallels between Frank Jackson's case of black-and-white Mary and David Lewis's case of the two omniscient gods. This essay develops and defends what may be called “the ability hypothesis” about the knowledge that the gods lack, by adapting Lewis's ability hypothesis about the knowledge that Mary acquires. What the gods might lack despite their propositional omniscience is not any distinctive kind of information, but certain abilities of introspection. The motivating idea is that knowledge one acquires by exercising (...) introspective abilities cannot fail to be knowledge about oneself or indexical knowledge. So in order to envisage the gods' epistemic situation coherently, we need to assume that they lack those introspective abilities. But once we recognize that, it turns out that positing a special kind of information is a gratuitous addition. The two gods' ignorance simply consists in their lack of introspective abilities. (shrink)

This paper examines the globalization process of German core export metalworking industries, to show how the globalization of national corporations has different effects on domestic economies. Contrary to the prevalent views on the globalization of production, this paper holds that the outcomes and patterns of globalization vary, due mainly to the politics of the main actors inside and outside corporations. This paper compares Germany’s negotiated globalization with U.S. employer unilateralism. In most U.S. corporations, employers decide how to globalize based on (...) the short-term perspective of shareholder value. By contrast, in Germany, main industrial actors—including employers, works councils, and trade unions—collectively negotiate how to globalize. In this conflict-laden process of collective negotiation, German actors have created a political compromise that combines the upgrading of domestic production with globalizing overseas, whereas Americans have failed to do so. Furthermore, this paper emphasizes that divergent patterns of globalization are not predetermined by national institutions. To the contrary, the successful outcomes in German globalization come mainly from actors’ proactive readjustments in their traditional model of industrial relations, creating new practices, such as active union involvement in company-level bargaining, and the democratic bottom-up process instead of the traditional top-down process of negotiation. (shrink)

O presente artigo tem como objetivo problematizar o discurso de emagrecimento presente na mídia contemporânea. Para tanto, foi realizada uma discussão teórico-conceitual acerca de uma política de corpo como alvo das tecnologias de poder em Michel Foucault, tomando-se, como corpus empírico, reportagens da seção “dieta” de alguns exemplares das edições semanais da revista AnaMaria. Tal revista é uma mídia impressa e eletrônica, com periodicidade semanal. Na análise, utilizam-se ferramentas foucaultianas para tensionar e provocar fissuras em discursividades que reverberam pelos mais (...) diversos ambientes de circulação social e que corroboram a fabricação de um padrão corporal. Tal padrão parece ser o modelo estético vigente na atualidade, segundo o qual os corpos “devem” ser magros. Compreende-se que o corpo dos sujeitos é fabricação condizente com os contextos histórico e social aos quais pertencem, e que tais corpos são subjetivados pelas e nas relações de poder em que estão inseridos. Entende-se que há um processo de subjetivação operacionalizado não só pela revista, mas também pela mídia contemporânea em geral, através de uma interpelação sutil e convidativa. Toma-se a mídia como uma pedagogia cultural, que ensina, educa e fabrica sujeitos e subjetividades para além dos muros escolares. O referencial teórico-metodológico operou com alguns conceitos do filósofo Michel Foucault como ferramentas de análise. A pesquisa possibilitou compreender que existem processos de subjetivação que perpassam a vida dos sujeitos, aqui especialmente, modos de subjetivação atrelados ao corpo que deve transformar-se num corpo considerado normal, saudável, belo e feliz. Palavras-chave: Emagrecimento em discurso. Relações de poder. Corpo. (shrink)

This paper serves three purposes. First, it examines the theme of jus post bellum (“postwar justice”) as it emerges within a just peacemaking (JP) framework. Second, it defines just political participation as civil society peacebuilding reflected in Catholic social thought (CST). Third, it envisions a place for just political participation within the jus post bellum praxis specifically endorsed by the World Bank report of 2007, titled Civil Society and Peacebuilding: Potential, Limitations and Critical Factors. The paper then attends to the (...) Church and faith-based organizations and their roles in civil society peacebuilding postbellum. In doing so, it clarifies the characteristics of jus post bellum within a JP scheme by (a) distinguishing them from the just war approach, (b) identifying JP-oriented jus post bellum thinkers such as Daniel Philpott and Larry May, and (c) incorporating civil society peacebuilding endorsed by both the World Bank report and CST. (shrink)

German idealist philosopher J. G. Fichte (1762‐1814), as an heir to Kant, sought to uniformity of reason in his own philosophical system Wissenschaftslehre. However, the political implications of his philosophy have dual aspects. The first is his own political theory presented in accordance with his philosophical principles. The second is a set of political influences concerning his practical position together with his philosophy. By and large it has been the second aspect that Fichte’s nationalistic perspectives were interpreted upon. So the (...) political implications of his philosophy have been frequently reduced as a prophet of ethnic German nationalism and Nazism. But we need to distinguish his systematic theory from the influences resulted from his practical attitudes. Because he proposed an alternative idea of nationalism built on the basis of his philosophical principles. In reference to ‘nationality’, what Fichte has in mind was the activeness of man and the universality of the structure which operates while he or she is acting. For Fichte, activeness of consciousness and life are the one thing. With this presupposition, ‘nationality’ is conceptualized as the phase of commonness and reciprocity that comes into being among the self-forming conscious beings. Therefore his idea of ‘nationality’ couldn’t be grasped all in primordial dimension such as in ethnic nationalism. The original and fundamental base of nationality is man’s acting power working constantly toward perfection of man himself. (shrink)

ABSTRACT The problem that the "posthuman" must cope with is complex: how can one embrace both anti-humanistic problematization and deconstruction of the human subject by post-structuralism and, at the same time, link the capacity of techno-science for de-humanization with the possibility for inventing posthuman subjectivity? Consideration of the posthumanization of the human must expand further from the cyborgization based on the strengthening of human individuals' capacity, and there is need of a paradigm shift for us to rethink and reconceptualize the (...) posthuman within the ontological and sociopolitical relational networking beyond the opposition of technocentric determinism and humancentric instrumentalism. Human beings were produced in the disciplinary society in the form of self-disciplined "individuals" and have been produced in the control society in the form of de-individualized "dividuals," respectively. If so, then what will the form of human beings be in the posthuman society outside or after the control society, which has yet to arrive? In this paper, pointing out the limitations of discussions on cyborgization and examining Deleuze's diagnosis of the control society based on digital technology, I argue that we can find a new possibility for posthuman subjectivity in Simondon's "transindividual relationship" complemented by Guattari's "transversality." I propose that it will be possible for posthuman society to be produced when the transindividual relationships based on the transductive operation of technological invention realizing the common natural potentiality are realized, and a high degree of transversal communication that prevents the subjugation of this collectivity is maintained. RESUMO O problema com o qual o "pós-humano" deve lidar é complexo: como alguém pode abraçar tanto a problematização e a construção anti-humanística do sujeito humano pelo pós-estruturalismo e, ao mesmo tempo, conectar a capacidade de tecnociência à desumanização com a possibilidade de inventar uma subjetividade pós-humana? Considerações sobre pós-humanização do humano devem expandir para além da ciborguezação baseada no fortalecimento da capacidade de indivíduos humanos, e existe a necessidade de uma mudança de paradigma para que possamos repensar e reconceitualizar o pós-humano dentro da rede relacional ontológica e sociopolítica trabalhando além da oposição do determinismo tecnocêntrico e do instrumentalismo humanocêntrico. Seres humanos foram produzidos na sociedade disciplinar na forma de "indivíduos" autodisciplinados e têm sido produzidos na sociedade de controle na forma de "divíduos" desindividualizados, respectivamente. Nesse caso, qual será a forma dos seres humanos na sociedade pós-humanista do lado de fora ou após a sociedade de controle, que ainda está por chegar? Neste trabalho, aponto as limitações de discussões sobre ciborguezação e examino o diagnóstico de Deleuze sobre a sociedade de controle baseada na tecnologia digital, argumento que podemos encontrar uma nova possibilidade para a subjetividade pós-humana no "relacionamento transindividual" de Simondon complementado pela "transversalidade" de Guattari. Proponho que será possível que uma sociedade pós-humana seja produzida quando os relacionamentos transindividuais forem baseados na operação transdutiva das invenções tecnológicas, percebendo que a potencialidade comum natural seja atingida, e um alto grau de comunicação transversal que evite que a subjugação dessa coletividade seja mantido. (shrink)

This article aims at an active dialogue between Ulrich Beck and East Asia with respect to cosmopolitan imagination. Beck’s cosmopolitan sociology requires a reflective cosmopolitan publicness to cope with various kinds of global risks. We therefore extract three different layers of publicness from neo-Confucianism – survival-oriented, deliberative, and ecological – and argue that Beck’s cosmopolitan vision can be better conceptualized when properly linked to, or founded upon, the Tianxiaweigong normative potentials of neo-Confucianism. In so doing our intention is to make (...) Beck’s implicit sensibilities and the implicit Asian orientations explicit, as a double process of cosmopolitan self-reflection and dialogue. We also draw attention to the analysis of the cosmopolitan actor in East Asia. Finally, we note that the cosmopolitan future of East Asia still remains uncertain and that reconciling global risk politics, national interests and cosmopolitan morality presents a big challenge to second modern transformation. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Buddhist-Christian Studies 20 (2000) 95-113 [Access article in PDF] Further Buddhist Christian Dialogue: A Review Article of Hee Sung Keel's Understanding Shinran: A Dialogical Approach Alfred BloomUniversity of Hawai'iIt was my original intention to write a review of Professor Keel's book. The exceptional quality of the book itself, however, and the issues it raises concerning Shin Buddhism call for a more detailed exploration and discussion. Therefore, this essay is (...) a review article offered in the interests of promoting the dialogue which Professor Keel has so eloquently and capably initiated.With the appearance of Professor Keel's book the development of Shin studies has reached a major milestone. Aspects of Shinran's (1173-1262) life and thought have occasionally been discussed by scholars in the West and by participants in Buddhist-Christian dialogue conferences. In this work we have a detailed analysis of Shinran's thought and the problems and questions that emerge from his interpretation of Mahayana Buddhism and Pure Land teaching. The breadth of Professor Keel's knowledge of Shinran and the depth of his insight into the teaching will carry Buddhist-Christian dialogue into the relatively unexplored area of Shin Buddhist-Christian dialogue.Professor Keel underscores the fact that the translation of Shinran's writings into English has significantly advanced Shin studies by making the teachings available to a wider range of inquirers. It also demonstrates the great responsibility shouldered by Shin scholars who have produced these texts. They must respond substantively and positively to the issues raised by Professor Keel.Though he is clearly Christian, he offers a lucid, sensitive, and fair summation of Shinran's religious experience and thought. He has opened the door of dialogue by presenting an interpretation of Shinran which requires a response. He does not take the position that he possesses the truth, nor does he attempt to refute Shinran in favor of Christianity. He does not judge Shinran to be in error, so much as to point to the paradoxes and dilemmas that are implied in his thought. We shall focus on these later.His volume addresses features of the study of Shinran. Chapter One, entitled The Easy Path, takes up the social and religious background and context of Pure Land [End Page 95] teaching out of which Shinran emerged. Particularly important is the teaching of Honen (1133-1212) whose interpretation of the sole practice of nembutsu (recitation of Amida Buddha's name) threatened the traditional Buddhist establishment. Honen taught that the nembutsu recitation was fully sufficient to realize birth in the Pure Land and ultimate enlightenment without depending on the elaborate, complex Buddhist institutions which offered arduous, rigorous methods for attaining liberation from the bondage of finitude. The elevation of a single practice as the way to enlightenment characterizes the new forms of Buddhism in the Kamakura period (1185-1332).The emphasis on the sole practice of nembutsu devotion marking Honen's Pure Land teaching, Dogen's dedication to zazen meditation alone, and Nichiren's insistence on the recitation of the title of the Lotus Sutra [Saddharma-pundarika-sutra] all countered the worldliness and decline of the contemporary Buddhist order of the period, as well as responded to the social turbulence and disorder arising from social change and shifts of power in Japan at that time. These developments also provided the background of Shinran's religious search and inspired his interpretation of Pure Land teaching which, while trying to clarify Honen against his critics, went beyond the master in significant areas.In Chapter Two, Shinran the Bonpu, Keel takes up Shinran's religious development and life. Bonpu means a foolish, common mortal, an ordinary person. As Keel points out, religion begins with problems intrinsic to human life. In the case of Shinran, he became deeply aware of the great evils of ignorance, greed, and anger within himself and in his world. Shinran's existential seriousness and honesty led him to draw "the ultimate conclusion from the message of his master [Honen] and [push] it to the extremity of paradoxicality, giving... (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Reviewed by:Confucian Sentimental Representation: A New Approach to Confucian Democracy by Kyung Rok KwonStephen C. AngleKWON, Kyung Rok. Confucian Sentimental Representation: A New Approach to Confucian Democracy. New York: Routledge, 2022. vi + 128 pp. Cloth, $128.00; eBook, $39.16Two facts have driven much of the recent theorizing about Confucian democracy. First, even in robust democracies like South Korea and Taiwan, East Asian citizens hold distinctive views about the relation (...) between leaders and led. Two-thirds of South Korean respondents and a third of those from Taiwan agreed with the statement "If we have political leaders who are morally upright, we can let them decide everything." Second, it is uncontroversial to say that traditional Confucianism advocated for rule by the virtuous. Most observers believe these two facts are linked but disagree about their normative upshot. Some regret the lingering authoritarianism polluting East Asian democracies, while others—primarily based in less democratic [End Page 146] countries—call for an embrace of "meritocracy" instead of democracy. A third group, to which Kwon Kyung Rok and I both belong, believe that properly understood "rule by virtue" can be better realized in a democracy. This means that modern Confucians should be democrats, and it suggests a distinctive way of conceptualizing democracy that both may be more apt for East Asia and may even offer lessons applicable worldwide. For Kwon, the key to all this is rethinking how we understand political representation.Kwon argues that we should look to representation rather than directly at democracy because representation is both central to modern conceptions of democracy and yet makes a more constructive dialogue partner for Confucian virtue-based politics. Democracy, says Kwon, is at its core concerned with the equal distribution of political power, whereas representation concerns "a special relationship and psychology" between the representer and the represented that he understands in terms of "authorization," the making of "sound judgments," and "accountability." Chapters 1 and 2 of the book explore the primarily "rationalist" notion of representation found in the Western tradition and the more "sentimentalist" version of representation that can be constructed out of Confucian virtue politics. The latter chapter is the creative core of the book. Kwon argues that for one to count as a representative in a modern Confucian context, one needs to make sound judgments of the true interests of society and share emotions with the people—in the process of transforming them into more morally cultivated people. This sense of "representing" the people builds on what it is to be a virtuous exemplar. Along the way Kwon makes a detailed case that direct caring rather than empathy is core to the idea of humaneness (or benevolence; ren) that is so central to Confucianism; this is a good example of how he engages with interpretive literature to clarify aspects of his picture.The final two chapters engage with alternative accounts of modern Confucian political theory. Chapter 3 provides a negative defense of democratic sentimental representation by demonstrating that various "meritocratic" alternative arguments fail. One of the key points here is that Daniel Bell and Tongdong Bai are overly concerned with the instrumental value of a ruler's competence, missing the intrinsic value of a ruler's virtue and its contribution to the ethically good life of the community; as a result, their views fail to be distinctively Confucian. Chapter 4 takes Sungmoon Kim's influential idea of "public reason Confucianism" as its point of departure. Kwon is quite sympathetic to Kim's framework and defends Kim against certain misunderstandings, but perceptively argues that there is a gap in Kim's account between citizens, understood primarily in affective terms, and the state, which in Kim's account is exemplified by the high court and is understood primarily in rationalist terms. What is missing is the bridging role of leaders. Kwon writes that mediating between formal and informal decision-making processes, leaders should "make ordinary citizens feel respected and make them focus on public issues in appropriate ways." He believes that a caring and competent [End Page 147] leader can "broaden the horizon of mutual understanding by exhorting [citizens] to think of all as belonging to an extended family." In short... (shrink)

Judgment aggregation theory, or rather, as we conceive of it here, logical aggregation theory generalizes social choice theory by having the aggregation rule bear on judgments of all kinds instead of merely preference judgments. It derives from Kornhauser and Sager’s doctrinal paradox and List and Pettit’s discursive dilemma, two problems that we distinguish emphatically here. The current theory has developed from the discursive dilemma, rather than the doctrinal paradox, and the final objective of the paper is to give the latter (...) its own theoretical development along the line of recent work by Dietrich and Mongin. However, the paper also aims at reviewing logical aggregation theory as such, and it covers impossibility theorems by Dietrich, Dietrich and List, Dokow and Holzman, List and Pettit, Mongin, Nehring and Puppe, Pauly and van Hees, providing a uniform logical framework in which they can be compared with each other. The review goes through three historical stages: the initial paradox and dilemma, the scattered early results on the independence axiom, and the so-called canonical theorem, a collective achievement that provided the theory with its specific method of analysis. The paper goes some way towards philosophical logic, first by briefly connecting the aggregative framework of judgment with the modern philosophy of judgment, and second by thoroughly discussing and axiomatizing the ‘general logic’ built in this framework. (shrink)

We would like to thank Ian Carter and Matthew Kramer for their challenging reply to our recent article. Dowding and van Hees is one of a series of articles in which we try to address measurement issues with regard to individual freedom. Our aim is to provide a conception of freedom that will eventually yield a way of measuring the relative freedom of groups of people within a society and a relative measure of freedom across societies. In doing so, we (...) draw upon the important work of Carter and Kramer, but as should be clear, we also depart from it in several respects. (shrink)

Excerpt from The Two Bookes of Sr. Francis Bacon: Of the Proficience and Advancement of Learning, Divine and Humane; To the King Ifhall fay is no amplification at ail5but a pofitiue and rhea {tired truth: which is55that there hath not beene fince Chrills time any King, or temporall Monarch which hath bin {0 learned in al literature and eruditi. On, din'ne and humane. For let a man {etiou y and diligently leuolue and penile the fucce ion of the Emperours ofkeme, (...) of w hich Caftr the Draator5 who lined lomeyeares before Chrili 5 and Marcus Automate: were the bell Learned 53nd fo dcfcend to the Empet ours ofgic 245of of the: W( 1} 5 and then to the i-ines of Emma sizzefiarglafia; Scot therefi 5 and hee (nail hade his iudgement is truely made. For it feemeth much in a King5if'by the com. Pendiout extraeirons or Other mens Wits and La. Bout 5 hee can take hold of any ipeificiall Orna ments andlhewes of Learning 5 or if hee conure. Name and preferre learning and learned men But to drinke indeed of the true Fountaynes oflearning5 n3y5to haue inch 3 fountayne of learning in him felfe5 in a King, and in a King borne 5 is altitoll a Miracle. And the more5 beeaule there is met in your Maiel'ty a rare Coniunetion 5 a well of Dunn: and fatted li terature, as of prephane and humane So as your Maiefiy llandeth inuelied of that triplicity 5 which in great veneration5was afcribed to the ancient Her me: 5 the power and fortune of a King 5 the know ledgeand illumination ol'a Prie 5 and the learnirg and vniuerfaliry of a phylofoplter. This propriety5 inherent and indiuiduall attribute in your Mait y. About the Publisher Forgotten Books publishes hundreds of thousands of rare and classic books. Find more at www.forgottenbooks.com This book is a reproduction of an important historical work. Forgotten Books uses state-of-the-art technology to digitally reconstruct the work, preserving the original format whilst repairing imperfections present in the aged copy. In rare cases, an imperfection in the original, such as a blemish or missing page, may be replicated in our edition. We do, however, repair the vast majority of imperfections successfully; any imperfections that remain are intentionally left to preserve the state of such historical works.". (shrink)

The intent of the present work is chiefly the presentation of a running commentary, preponderantly historical in complexion, on the detail of the text of St. Anselm's dialogue De Grammatico. At the same time the making intelligible of that text has demanded the concurrent proffering of logical elucidations. The framework adopted for the latter is the Ontology of S. Lesniewski. The unsuitability of other current systems of logic for the analysis of medieval doctrines has been suggested in HLM I. Hereunder (...) the line of analyses proposed in HDG (an introduc tory study of De Grammatico) will for the most part be maintained, with only a few modifications. Changes which further study might demand would in any case involve not so much an abrogation of the HDG ver sions, but rather certain complications of detail on the lines indicated in HLM, HEE, and Hoi. Readers who happen to be out of sympathy either with modem logic as a whole, or with the Lesniewskian systems in particular, may be assured that the historical thread of the commentary remains for the most part unaffected by issues connected with such logics. Much of the historical material contained in the commentary consists of quotations from the logical works of Boethius. Some of that material may at first sight appear prosaic and tedious. (shrink)

Der Ruf des Esels als offenes Klangobjekt in Robert Bressons Film Au hazard Balthazar (F 1966), der die Bild-Montage insistierend stört, wird in diesem Beitrag in den Kontext der Bioakustik gestellt. Am JA des Esels differenzieren sich Geräusche medial so aus, dass die Grenze zwischen Ding und Kreatur durchlässig wird. Bressons Passion erweist sich damit als Experiment, die akustischen Kanäle der Kommunikation als Transformatoren von Lebewesen, Räumen und jener Übertragung wahrzunehmen, die kybernetisch informierten Tierforschern Sprache heißt. The paper presents the (...) donkey's bray in Robert Bresson's film (F 1966) that disturbs the montage insistently as an open sound object and puts it in the context of bioacoustics. The donkey's hee-haw diversifies noise in such a way that the borderline between object and creature becomes permeable. Bresson's passion proves to be an experiment to perceive the acoustic channels of communication as transformers of animals, spaces and that kind of transmission that researchers informed by cybernetics call »language«. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:The Cultural Context of Post-traumatic Stress DisorderCarolyn Smith-Morris (bio)Keywordspost-traumatic stress disorder (PTSD), culture, medical anthropology, fight-or-flight responseIn his Clinical Anecdote, Dr. Christopher Bailey gamely imagines the evolutionary underpinnings of his patient's distressing lack of war wounds. As part of a careful and engaged discussion of care for his suffering patient, Dr. Bailey suggests that our evolved fight-or-flight response to the alarms of the African savannah may be at work (...) in Colin's distress. The fight-or-flight response is something of great interest to anthropologists, who rely on Darwin's theory of evolution to explain much in human experience. According to Dr. Bailey's application of the theory, Colin's visceral response to threat is protective in the presence of danger, but destructive (particularly to his mental health) in the absence of such challenges. So Dr. Bailey considers whether we may have an evolved “need” for threat, and that Colin's trauma is in part related to the lack of such threat in his wartime experience.According to Darwin's ideas, evolved traits may be adaptive but may also simply be random appearances that have not yet produced cause for evolutionary eradication. The fight-or-flight response, or any of the hypothalamic–pituitary–adrenal axis events initiated under either acute or chronic stress, is therefore occurring in Colin's reactions to everyday frustrations, to wartime exposures, and even during the stressful nontrauma of feeling “wimpy.” Dr. Bailey's idea about an evolved need for threat is tautological. That need is not biological, but cultural.Although post-traumatic stress disorder is medically real, it is an event that develops in a particular place and time. Likewise, gender roles that demand scar battles and trophies of a certain form are culturally determined. Culture is central to this anecdote: a culture-specific occurrence of post-traumatic stress disorder and culturally driven gender roles for men, especially warriors. Stress is indeed present in Colin's life: our postindustrial culture's separation from everyday death and violence make episodes like war and combat all the more shocking or traumatic; the lack of social recognition for his service also seems to be one of Colin's stressors. Both the shock of warfare and the trauma of his social invisibility are as vivid to his evolutionarily informed body as is the presence of a crouching lioness in the room. So it is the host of cultural expectations, and his inability to mobilize social and cognitive resources to respond to them, that is wounding Colin. Talk therapy should draw out these cultural details [End Page 235] and, as Dr. Bailey has already begun to do, emplot Colin into a more heroic (his)story of his service to our nation.Related ArticlesFeature Article: Clinical Anecdotes: A Painful Lack of WoundsCommentary: The Nature of Proof in PsychiatryCommentary: Truth and Healing a Veteran's DepressionCommentary: Inappropriate RegretCommentary: The Cultural Context of Post-traumatic Stress DisorderCommentary: Explication or Explanation?Commentary: The Importance of What Psychiatrists Care AboutCommentary: Mourning or MelancholiaResponse: A Painful Lack of ConnectionCarolyn Smith-Morris Carolyn Smith-Morris is an Associate Professor in the Department of Anthropology at Southern Methodist University in Dallas, Texas. Her work focuses on chronic disease and the health impacts of culture change and acculturative stress in North America. She is engaged in several research programs among migrating Mexican workers, among poor African-Americans in Dallas, and for the Gila (pronounced Hee-la) River Indian Community of Southern Arizona, a tribe that suffers from the highest recorded rates of type 2 diabetes in the world. She also holds a research fellowship with the Foundation for Community Empowerment, serves on the Board of the Society for Medical Anthropology, and is a fellow in the Society for Applied Anthropology. She published Diabetes Among the Pima in 2006 and has several articles detailing her applied research on diabetes, reproduction, health care ethics, and end-of-life care. She can be contacted via e-mail at: [email protected], C. 2009. A painful lack of wounds. Philosophy, Psychiatry, & Psychology 16, no. 3:223–224. [End Page... (shrink)

[Socialism, essentialism and externalism] The paper defends two assumptions in Burge's externalist argument against materialism. One assumption is that the content of a belief is determined by the rules that govern its expression in a shared language. Hence, I call this principle "linguistic socialism." According to the other assumption, a belief survives as long as it keepds its content. Content is regarded hee as essential to a belief, so I call this principle "semantic essentialism." The critics of socialism such as (...) Davidson and Bilgrami reject it in favor of "individualism," claiming that the mental cotnent is idependent of conventionally fixed meaning. The opponents of essentialism such as Gibbons prefer "accidentalism," arguing that content is inessential to a belief. I argue that individualism and accidentalism contradict empirical facts and modal intuitions about belief ascriptions, respectively. (shrink)

Enlightened experience (i.e. awakened to the truth) is the most valuable one in most religions including Christianity and Buddhism. As well-known cases of such experience are Apocalypse St. Paul and many Grand Zen masters in Zen Buddhism, it is natural for us to believe that the enlighten is for very talented or speciallytrained ones. However, applying the complexity theory on the structure of enlightenment, based on the power law function, selforganized criticality, phase transition, and emergence, it is clear that the (...) full awakening can be experienced by everyone in daily life. Furthermore, such experiences are not necessary to be limited in religious one. Rediscovering the path to full awakening by complexity theory leads to the demythologization of the enlightenment in Korean Zen Buddhism, which emphasizes a hard apprenticeship in temple for long periods for the purpose. (shrink)

Although corporate social responsibility appears to be mutually beneficial for companies and consumers, the modern marketplace has left both parties in vulnerable positions. Consumers are increasingly subjected to incongruent CSR messages such as greenwashing, while companies are trapped in a strategic positioning dilemma with regard to how to most effectively and ethically approach CSR communication. This has led some companies to instead adopt a strategically silent approach, such as greenhushing. To capture this CSR positioning dilemma and test the positioning effects (...) on consumers’ attributions, this study applies attribution theory to conceptualize four distinct CSR positions which reflect varying combinations of congruence or incongruence between a company’s external CSR communication and its actual internal CSR actions. Using an online experiment, the effects of the CSR positions on consumer attributions for intrinsic and extrinsic CSR motivations and purchase intentions were tested across three CSR domains: environmental; labor; and lesbian, gay, bisexual, and transgender inclusion. Overall, the findings attest to the significant effect of internal–external congruence-based CSR positioning on how consumers respond to CSR communication. Importantly, the results indicate that discreet positioning is perceived similarly to uniform positioning, while misleading and unethical tactics such as CSR-washing are sure to backfire. Theoretical and managerial implications are discussed. (shrink)

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This paper argues that the philosophical analysis of moral responsibility would benefit from focusing more on the social freedom of individuals. In a critique of Frankfurt, it is argued that an individual only is responsible for the consequences of her action if she had the opportunity not be responsible for them. The resulting theory of moral responsibility is applied to the analysis of collective decision processes, and in particular to political decision making. The main conclusion is that, though we do (...) not bear ‘absolute responsibility’ for all of the consequences of our actions, our moral and political responsibility is larger than often is assumed. (shrink)

This paper presents a non-preference-based approach to the analysis of negative freedom. It is argued that a proper understanding of (different conceptions of) negative freedom necessitates an examination of the consequences of changes in the set of feasible alternatives. For this reason the paper does not focus on freedom rankings of opportunity sets but on freedom rankings of opportunity situations, i.e., pairs consisting of a feasible set and an opportunity set. Three different freedom rankings of opportunity situations are axiomatically characterised. (...) Each of the three rankings forms a generalisation of the purely cardinality-based freedom ranking of opportunity sets presented by Pattanaik and Xu (1990). (shrink)

Culture has been identified as a significant determinant of ethical attitudes of business managers. This research studies the impact of culture on the ethical attitudes of business managers in India, Korea and the United States using multivariate statistical analysis. Employing Geert Hofstede's cultural typology, this study examines the relationship between his five cultural dimensions (individualism, power distance, uncertainty avoidance, masculinity, and long-term orientation) and business managers' ethical attitudes. The study uses primary data collected from 345 business manager participants of Executive (...) MBA programs in selected business schools in India, Korea and the United States using Hofstede's Value Survey Module (94) and an instrument designed by the researchers to measure respondents' ethical attitudes (attitudes toward business ethics in general and toward twelve common questionable practices in particular). Results indicate that national culture has a strong influence on business managers' ethical attitudes. In addition to national culture, respondents' general attitudes toward business ethics are related to their personal integrity; their attitudes toward questionable business practices are related to the external environment and gender, as well as to their personal integrity. A strong relationship exists between cultural dimensions of individualism and power distance and respondents' ethical attitudes toward certain questionable practices. The analysis of the relationship between cultural dimensions of masculinity, uncertainty avoidance and long-term orientation and respondents' ethical attitudes toward questionable practices produced mixed results, likely due to the lack of notable differences in cultural dimension scores among the countries surveyed. (shrink)