Iris Marion Young (1949-2006) was one of the most influential and innovative political theorists of her generation who had a significant impact on a wide range of topics such as democratic theory, feminist theory, and justice. She bridged many longstanding divides among political theorists, engaging in Continental and critical theory, but also insisting on the importance of normative argument: her corpus stands as a testament to the fruitfulness of engaging in both abstract theory and the 'real world' of everyday (...) politics. This volume spans the several decades of her work, illustrating her intellectual development over time through three major areas of innovation: Gender: Maintaining that gender is both conceptually and politically meaningful, Young theorized gender in terms of structures that, in combination, position different people we call "women" in different ways, such that some women have some structures in common, without all women sharing all gendered structures in common. Justice: Young's early writings on a critical theory of justice evolved in her later and posthumously published works where she developed an account of justice that brought together her theorization of structure with her concern to respond to contemporary claims of injustice. The Politics of Difference: Young rejected universal and abstract theories of justice and maintained that justice instead required attending to the experiences of people marked by difference. (shrink)

This chapter contains sections titled: Nietzsche's Conversion The Impact of Lange Criticising Schopenhauer Reconstructing Schopenhauer Postscript References.

Critics of South Park make claims that are strikingly similar to those that have been leveled against Western philosophy since its beginnings. Philosophy, it's been charged, also mocks religious beliefs, leads younger folks to question accepted authority and values, and corrupts our children and culture. These condemnations formed the basis for Socrates' trial and execution in Athens. This chapter explores the heretical possibility that people perceive South Park as dangerous precisely because it is a form of philosophy. The “danger” (...) South Park poses has to do with its depiction of dialogue and free thought. In the end, one can learned something: like Socrates, the South Park harms no one. Philosophy and South Park actually instruct people and provide them with the intellectual tools they need to become wise, free, and good. (shrink)

“I can smell you”—spoken as a factive statement, it is jarring and if uttered to a stranger it seems transgressive. Telling someone you see them generates a sense of affirming their identity, but your smell is private. Perhaps smell isn’t the lead sense, but what I hope to make clear throughout this chapter is that our sense of smell allows us to perceive aspects of our own and other’s identity. The chapter aims to show that our unconscious perception of the (...) smell of ourselves and others partially constitutes the foundations for our sense of self. We are immersed within an invisible sea of odourous chemical currents, some derived from our environment with its everyday flux of objects while other odourous plumes derive from the humanity encompassing us. People have a rich bouquet of smells generated from the volatile chemical compounds emanating from them, including their bodily odours (BO), their adorned perfumes, and associated environmental smells from their abode hitchhiking on their person. As individuals we have a smell that is composed from these ranges of odours that allows us to recognize ourselves as an olfactory entity distinct from someone else’s BO bouquet. However, if forced to introspectively report our own smell we would be befuddled. We aren’t often aware of smelling ourselves (unless we are worried about stinking), and we have trouble recollecting the last time we volitionally engaged in exploratorily sniffing someone else. Thus, establishing a weak constitution relation between smelling and our sense of self is challenging. What will need to be revealed is something that escapes our daily awareness and introspective access, that is, that we are continually perceiving our own and other people’s smells. Moreover, these qualitative states occur outside of conscious awareness and yet generate an underlying aspect of our sense of self. Aside from jostling our intuitions about the foundations of our sense of self the evidence surveyed might also require reconceptualizing the conscious versus unconscious distinction in accommodating the nature of our olfactory self and other smelling. (shrink)

"No matter who you are or what you aim to achieve, power determines whether you succeed or fail. But while power dynamics permeate every interaction in the workplace, the concept is very poorly understood or managed in practice. Everyone has influence over some people and is under the influence of others, and must choose how to deal with these realities in daily interactions. This book offers a comprehensive and applied understanding of power in a professional scenario: where it comes (...) from, how it moves and what that means in practice for how professionals work together. Drawing on numerous recent case studies, this book offers a toolbox that anyone can apply, including explanations of the different forms of power, the two ways power can move between parties, the perils of power, how to create accountability, the intersection of power and ethics, and tools for maintaining power relationships with both superiors and subordinates. It provides employers and employees alike the means to understand, manage, and exert the power necessary to control their own circumstances."-Provided by publisher. (shrink)

Ordinary people often make moral judgments that are consistent with philosophical principles and legal distinctions. For example, they judge killing as worse than letting die, and harm caused as a necessary means to a greater good as worse than harm caused as a side-effect (Cushman, Young, & Hauser, 2006). Are these patterns of judgment produced by mechanisms specific to the moral domain, or do they derive from other psychological domains? We show that the action/omission and means/side-effect distinctions affect (...) nonmoral representations and provide evidence that their role in moral judgment is mediated by these nonmoral psychological representations. Specifically, the action/omission distinction affects moral judgment primarily via causal attribution, while the means/side-effect distinction affects moral judgment via intentional attribution. We suggest that many of the specific patterns evident in our moral judgments in fact derive from nonmoral psychological mechanisms, and especially from the processes of causal and intentional attribution. (shrink)

The path taken by German philosophy in the twentieth century is one of the most exciting and controversial in the history of human thought, by turns radical and conservative and secular and religious. In this outstanding introduction, German Philosophy in the Twentieth Century: Dilthey to Honneth--the third and final volume in his trilogy, Julian Young examines the work of eight German philosophers and theologians of the period. He shows how they engaged with profound existential questions about individual and collective (...) lives, criticised the increasing rationalisation and mechanisation characteristic of modernity, and committed themselves to varying forms of liberalism, socialism and democracy. Young introduces and assesses the thought of the following figures: Wilhelm Dilthey, the encroachment of the natural sciences upon the study of humanity and his distinction between 'explanation' and 'understanding'; Karl Jaspers, existentialism, the challenge of nihilism and the turn to theology; Edith Stein, our understanding of other people and the philosophy of empathy from a phenomenological standpoint; Paul Tillich, philosophical theology and the 'theonomous' life; Martin Buber, Recovering the 'I-Thou' relationship in the face of modernity and religious socialism; Hans Jonas, responsibility, selfhood and threats to humanity in the twentieth century; Erich Fromm, the 'art of loving' as a bulwark against totalitarianism and the replacement of capitalism by communitarian socialism; Axel Honneth, contemporary Hegelianism and the ethics and politics of recognition. Lucidly and engagingly written, German Philosophy in the Twentieth Century: Dilthey to Honneth is essential reading for students of German philosophy, phenomenology and theology and will also be of interest to students in related fields such as literature, political theory and sociology. (shrink)

If killing another human being is morally wrong on at least some occasions, what precisely makes it wrong on those occasions? I have framed the question thus to indicate that I shall not be considering the view that killing another human being is always and everywhere morally wrong. I take it as read that there are at least some morally justifiable killings. Once it is clear what is wrong with killing on some occasions it should become possible to explain why (...) it is not wrong on others. My immediate concern is with the killing of another human being, and with applying my answer to cases of voluntary and non-voluntary euthanasia, but light will be shed on whether and, if so, why it is wrong to kill oneself, to kill unborn human beings, and to kill non-human animals especially those whose life has most in common with the life of human beings. (shrink)

This article discusses three policy ideas that address the limitations of the traditional welfare state: universal basic income (UBI), universal basic services (UBS), and the social economy. As a lens from which to evaluate these policy alternatives, we develop a concept of active citizenship as an interactive and recursive process between people’s equal political influence and the institutional conditions in which they are placed. While the social policy discourse on active citizenship has centred on the debate between increasing individual (...) responsibilities or enhancing people’s capabilities, our conception recentres the political dimension of active citizenship as people’s capacity, not only to exercise individual self-determination, but also collective self-determination over shared conditions. We conclude that, in addition to the conditions for security and autonomy, opportunities for organised social cooperation are necessary to achieve a virtuous cycle between people’s political influence and the institutions that support it. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Philosophy, Psychiatry, & Psychology 9.1 (2002) 55-59 [Access article in PDF] One Stage Is Not Enough Andrew W. Young and Karel W. de Pauw Keywords: delusions, Cotard delusion, Capgras delusion, cognitive neuropsychiatry. WE WELCOME THE OPPORTUNITY to offer our reflections on Philip Gerrans' interesting paper. Our opinion is that on fundamental issues we agree quite a bit—but there are clear differences when it comes to details.The most basic (...) issue concerns the nature of the enterprise. Like Gerrans, we think that it is possible to create testable accounts of the formation and maintenance of what would otherwise seem bizarre and inexplicable delusions, and that these accounts should be grounded in theoretical models of factors that underpin our everyday perception and reasoning. This general approach certainly forms part of what has been called cognitive neuropsychiatry. However, we disagree with Gerrans in that we see cognitive neuropsychiatry as an attempt to draw on the underlying logic of cognitive neuropsychology, rather than (as Gerrans implies) its current methods. The underlying logic of cognitive neuropsychological approaches has been to try to understand the effects of brain injury in terms of disruption of different components of theoretical models of normal abilities. In this approach, a model of normal performance is tested by its ability to account for the effects of brain injury. Where the model of normal performance also provides a convincing account of brain injury it is retained, and when it fails to account for effects of brain injury, it is revised or abandoned. In cognitive neuropsychiatry, the key theoretical move has been to argue that an adequate model of normal performance should be able to account for any disordered pattern (Ellis and Young 1990). The same logic of seeking to explain disordered performance by reference to models of normal function is then attempted, but for disorders that would usually fall within the province of psychiatry.In our opinion, however, cognitive neuropsychiatry will not simply involve importing the methods of cognitive neuropsychology into the new domain; they will need to be developed and adapted to fit the new agenda (Young 2000).In cognitive neuropsychology, progress has often come from the careful investigation of people with stable, selective deficits of fundamental cognitive functions involved in sensory analysis, memory, and verbal or motor output. In contrast, delusional beliefs can be relatively unstable; often they are only held for a few weeks or even days. When the delusions change, patients may modify or abandon them as suddenly as they seemed to form them, or they may give them up much more slowly and reluctantly. At the very least, this creates difficulties in the timing of investigations and in interpreting the relation of deficits and symptoms, which may be recorded on separate dates. These methodological problems [End Page 55] are exacerbated by the fact that deficits linked to complex abnormal experiences such as delusions may be multifaceted and diffuse, even when the delusions themselves have a specific content or theme. Such complications do not invalidate cognitive neuropsychiatry, but they do mean it will need to develop its own methods for dealing with them and making appropriate inferences.One of the key complexities that has surfaced already involves the idea that delusional beliefs might reflect the interaction of two or more contributory factors. Gerrans discusses a particular variant of this idea, which had been suggested by Young and Leafhead (1996) as an approach to understanding the Cotard delusion: The Cotard delusion represents a depressed person's attempt to account for abnormal perceptual experiences. It follows that the delusion is based on an unfortunate interaction between different contributory factors. One set of factors creates the abnormal perceptual experiences, which are characterised by lack of emotional responses and feelings of emptiness, depersonalisation and derealisation. The other factors result in a misinterpretation of these perceptual changes, in which the patients' depressed moods lead them correctly to attribute the changes to themselves, but to exaggerate their consequences. (Young and Leafhead, 1996, 166) Gerrans describes this as a two-stage account, but argues that a one-stage account based only on abnormal perceptual... (shrink)

This book acknowledges and highlights the moral excellence embedded in black queer practices of family. Taking the lives, narratives, and creative explorations of black queer people seriously, Thelathia Nikki Young brings readers on a journey of new, queer ethical methods that include confrontation, resistance, and imagination. Young asserts that family and its surrounding norms are both microcosms of and foundations for human relationships. She discusses how black queer people are moral subjects whose ethical reflection, lived experience, (...) and embodied action demonstrate valuable moral agency for those of us thinking about liberating and life-giving ways to enact “family.” Young posits that black queer people enact moral agency in ways that ought to be understood qua moral agency. Refusing to recognize the examples from this (and any other) community, Young argues, denies us all the learning and moral growth that come from connecting with diverse human experiences. This book investigates how acknowledging and critically engaging with the moral agency within marginalized subjectivities allow us to consider and bear witness to the moral potential in us all. (shrink)

Numerous studies of the beliefs of people with anorexia nervosa (AN) suggest that a subset of such individuals may experience delusions. We first describe what makes a belief delusional and conclude that such characteristics can be appropriately applied to some beliefs of people with AN. Next, we outline how delusional beliefs may relate to the broader psychopathological process in AN, including: (1) they may be epiphenomenal; (2) they may be an initial partial cause of AN; (3) they may (...) be caused by aspects of AN; or (4) they may be sustaining causes, possibly involved in reciprocal causal relations with aspects of AN. We argue that there is good reason to believe that delusional beliefs of people with AN are not merely epiphenomenal, but rather that they’re causally connected to AN. Because of this, empirical studies can be designed to test for the presence of causal relations. We describe how these studies should be designed. The results of such studies have important implications for understanding the experience of individuals with AN and for the treatment of AN. We outline these implications. (shrink)

When Black Feminist Thought by Patricia Hill Collins was published in 1990, reviewers called it "remarkable", "rich and valuable", and proclaimed, "with the publication of this book, Black feminism has moved to a new level". Now, in Fighting Words, Collins expands and extends the discussion of the "outsider within" presented in her earlier work, investigating how effectively Black feminist thought confronts the injustices African American women currently face. Collins takes on a broad range of issues -- poverty, mothering, white supremacy (...) and Afrocentrism, the resegregation of American society by race and class, the ideas of Sojourner Truth and how they can serve as a springboard for more liberating social theory. Contrasting social theories that support unjust power relations of race, class, gender, and nation with those that challenge inequalities, Collins investigates why some ideas are granted the status of "theory" while others remain "thought". "It is not that elites produce theory while everyone else produces mere thought", she writes. "Rather, elites possess the power to legitimate the knowledge that they define as theory as being universal, normative, and ideal". Collins argues that because African American women and other historically oppressed groups seek economic and social justice, their social theories may emphasize themes and work from assumptions that are different from those of mainstream American society, generating new angles of vision on injustice. Collins also puts such oppositional social theory to the test: while the words of these theories may challenge injustice, do the ideas make a difference in the lives of the people they claim to represent? Throughout,Collins provides an essential understanding of how "outsiders" resist mainstream perspectives, and what the mainstream can learn from such "outsiders". Historically situated yet transcending the specific, Fighting Words provides a new interpretive framework for both thinking through and overcoming social injustice. (shrink)

Mere inability, which refers to what persons are naturally unable to do, is traditionally thought to be distinct from unfreedom, which is a social type of constraint. The advent of biomedical enhancement, however, challenges the idea that there is a clear division between mere inability and unfreedom. This is because bioenhancement makes it possible for some people’s mere inabilities to become matters of unfreedom. In this paper, I discuss several ways that this might occur: first, bioenhancement can exacerbate social (...) pressures to enhance one’s abilities; second, people may face discrimination for not enhancing; third, the new abilities made possible due to bioenhancement may be accompanied by new inabilities for the enhanced and unenhanced; and finally, shifting values around abilities and inabilities due to bioenhancement may reinforce a pre-existing ableism about human abilities. As such, we must give careful consideration to these potential unfreedom-generating outcomes when it comes to our moral evaluations of bioenhancement. (shrink)

Korean Confucianism is a unique phenomenon in which Korea received Confucianism from China: it faithfully followed Chinese Neo-Confucianism especially the Cheng-Zhu school as the orthodox line of the Confucian tradition. However, Korean Neo-Confucianism emerged with a highly sophisticated level of intellectual and scholarly discourse in interpreting some fundamental Confucian ideas that moved the debate beyond the discussion in the circle of Chinese Neo-Confucianism. This book has been planned for some years by the scholars and experts in the field of Korean (...) Confucianism. The contributors to this book have tried to present Korean Confucianism as a multifaceted, intellectual, social, cultural, and religious phenomenon especially during the Joseon when Confucianism was accepted as the official ruling ideology for 500 years. Furthermore, the influence of Confucianism goes beyond the Joseon dynasty in terms of shaping the moral and ethical norms, the value systems, indeed the way of life of the Korean people. This book is an attempt to present various aspects of Korean Confucianism: the historical perspective, thematic analysis of its intellectual and philosophical development, socio-political dimensions of Korean Confucianism, religious interactions of Confucianism with other religious traditions including Buddhism and shamanism. The book not only includes the well-known Korean Neo-Confucian controversies of the Four-Seven debate and the Horak debate during the Joseon period: it also includes the Korean Neo-Confucian way of responding to Catholicism and Western science and the little known Yangming school in Korea. (shrink)

This article reports and analyses a ‘wrongful life’ lawsuit brought against a genetic counsellor who failed to refer a woman for prenatal genetic testing despite her pleas to do so; this resulted in the wrongful birth of a child with a genetic abnormality. As a result of negligence, the mother did not have a termination and the baby was born. This is an event that reveals the troublesome nature of prenatal genetic testing applications in medical practice in Korea. The case (...) presentation and critique illuminates how genetic research and its applications in practice influence human life and society. The central issues involved in the lawsuit are the discrepancies between present practice and the law, and lack of respect for the client’s request to make self-determined reproductive choices. The lawsuit is explored in terms of the ethical grounds for the court’s ruling, the responsibility of the genetic counsellor, the sociocultural impact of genetic testing in Korean society, and people’s ability to make informed choices about how this technology is applied in medical practice. (shrink)

As far back as we know, there have been individuals incapacitated by memories that have filled them with sadness and remorse, fright and horror, or a sense of irreparable loss. Only recently, however, have people tormented with such recollections been diagnosed as suffering from "post-traumatic stress disorder." Here Allan Young traces this malady, particularly as it is suffered by Vietnam veterans, to its beginnings in the emergence of ideas about the unconscious mind and to earlier manifestations of traumatic (...) memory like shell shock or traumatic hysteria. In Young's view, PTSD is not a timeless or universal phenomenon newly discovered. Rather, it is a "harmony of illusions," a cultural product gradually put together by the practices, technologies, and narratives with which it is diagnosed, studied, and treated and by the various interests, institutions, and moral arguments mobilizing these efforts. This book is part history and part ethnography, and it includes a detailed account of everyday life in the treatment of Vietnam veterans with PTSD. To illustrate his points, Young presents a number of fascinating transcripts of the group therapy and diagnostic sessions that he observed firsthand over a period of two years. Through his comments and the transcripts themselves, the reader becomes familiar with the individual hospital personnel and clients and their struggle to make sense of life after a tragic war. One observes that everyone on the unit is heavily invested in the PTSD diagnosis: boundaries between therapist and patient are as unclear as were the distinctions between victim and victimizer in the jungles of Southeast Asia. (shrink)

How can people from diverse and different cultural backgrounds balance and reconcile their autonomous cultural identity with the universal dictates of the global age? My approach to this question is from an East Asian perspective, in particular by addressing the issue of 'Confucian cultural identity' under four broad topics: (1) the truth and falsehood of the discourse on 'Asian Values' and 'Confucian-style Capitalism'; (2) the spread of modern science and the tragic consequences of 'Instrumental Reason'; (3) criticism of instrumental (...) reason and its encounter with Confucian virtue ethics; and (4) a reassessment of the 'Anthropocosmic Moral Metaphysics' of (Neo-) Confucianism. In conclusion, on the impending demand to cope with the crisis of our cultural identity in the age of globalisation, our project to strive for the viability of Confucian humanism in the age of globalisation, I think, should mean no other than the invocation of care-ethics that takes care of our alienated neighbours on the one hand and a thrust of an eco-friendly world view to the anthropocentric hegemony over nature, which has been appreciated by 'modern' men since the Enlightenment, on the other hand. (shrink)

People perceive that if their memories and moral beliefs changed, they would change. We investigated why individuals respond this way. In Study 1, participants judged that identity would change more after changes to memories and widely shared moral beliefs versus preferences and controversial moral beliefs. The extent to which participants judged that changes would affect their relationships predicted identity change and mediated the relationship between type of moral belief and perceived identity change. We discuss the role that social relationships (...) play in judgments of identity and highlight implications for psychology and philosophy. (shrink)

Bunhwang Wonhyo (芬皇 元曉, 617-686) was a philosopher in the Korean Shilla Dynasty. He was a successor to the Buddha's wise thought and merciful life on the basis of One Mind (一心) - Reconcilement (和會) -Interfusion(無碍). His One Mind philosophy opened a new way for researching the human abyss and worldessence. The breadth of his enlightenment also enabled many people to live in the vast sea of Buddha dharma, as his manner of thinking and living opened up completely new, (...) unique, and encompassing vistas well beyond the conventional limits of his age, people, religion and philosophy. Wohyo's One Mind philosophy was based on the One Mind-Two Approaches (一心二門) formulation described in Awakening of Mahāyāna Faith. He was not restricted by the commonly accepted view of Awakening of Mahāyāna Faith, wherein One Mind is understood in light of dualistic opposition of the Combined Consciousness of True and False (眞妄和合識)1). On the contrary, he applied a different view of One Mind to Combined Consciousness, unlike the Ālaya-vijñāna view of the Consciousness-Only school that tried to understand One Mind as True Consciousness of Great Perfect Mirror Wisdom (大圓鏡智). Therefore, his understanding of One Mind is very dynamic and elastic. The dynamics and elasticity are also caused by the dualistic structure of Awakening of Mahāyāna Faith (大乘起信論), that divides One Mind into two characteristics such as white-clean and dirty-contaminated. Wonhyo, who investigated deeply into the suffering mind in order todetermine whether to classify the unenlightened person and Buddha as two or whether to unify them, also made One Mind open to the Ninth Consciousness (九識) without restricting the range of it to Eight Consciousnesses (八識). This ground of understanding is due to Wonhyo's dynamics and Miraculous Understanding. Wonhyo connects One Mind to Tathāgata-garbha (如來藏), while saying that 'it is called Tathāgata-garbha because the body of One Mind is defined as Original Enlightenment (本覺) and it causes phenomenon depending on ignorance.' In order to explain this, he 'coins' the expression of Miraculous Understanding and provides expands the existing understanding of One Mind by adding the meaning of Miraculous Understanding to the understanding of One Mind. And heexplains Miraculous Understanding on the basis of the property of Nirmāṇa-kāya that does not adopt inanimate objectivity, which shows that Wonhyo's One Mind exposes the changeable meaning of an absolute aspect and the unchangeable meaning of a phenomenal aspect at the same time. Wonhyo quoted the concept of Miraculous Understanding in order to explain changeability of an absolute aspect rather than its unchangeability, and unchangeability of a phenomenal aspect rather than its changeability. And finally, Wonhyo's Miraculous Understanding of One Mind shows that the real nature of Original Enlightenment is miraculous by itself. And the meaning of Miraculous Understanding belongs in the Ninth Consciousness, Amala-vijñāna, rather than being restricted to the eighth consciousness, Ālaya-vijñāna. In this way, Wonhyo harmonizes the Eight Consciousnesses theory of Awakening of Mahāyāna Faith and the Nine Consciousnesses theory of Vājrasamādhi–Sūtra (金剛三昧經論) through dynamics and Miraculous Understanding of One Mind. As a result, Wonhyo enlarged the extension of One Mind understanding by granting the meaning of dynamics and Miraculous Understanding to One Mind, which challenged the existing interpretation of his time. (shrink)

Bunhwang Wonhyo was a philosopher in the Korean Shilla Dynasty. He was a successor to the Buddha's wise thought and merciful life on the basis of One Mind - Reconcilement -Interfusion. His One Mind philosophy opened a new way for researching the human abyss and worldessence. The breadth of his enlightenment also enabled many people to live in the vast sea of Buddha dharma, as his manner of thinking and living opened up completely new, unique, and encompassing vistas well (...) beyond the conventional limits of his age, people, religion and philosophy. Wohyo's One Mind philosophy was based on the One Mind-Two Approaches formulation described in Awakening of Mahāyāna Faith. He was not restricted by the commonly accepted view of Awakening of Mahāyāna Faith, wherein One Mind is understood in light of dualistic opposition of the Combined Consciousness of True and False 1). On the contrary, he applied a different view of One Mind to Combined Consciousness, unlike the Ālaya-vijñāna view of the Consciousness-Only school that tried to understand One Mind as True Consciousness of Great Perfect Mirror Wisdom. Therefore, his understanding of One Mind is very dynamic and elastic. The dynamics and elasticity are also caused by the dualistic structure of Awakening of Mahāyāna Faith, that divides One Mind into two characteristics such as white-clean and dirty-contaminated. Wonhyo, who investigated deeply into the suffering mind in order todetermine whether to classify the unenlightened person and Buddha as two or whether to unify them, also made One Mind open to the Ninth Consciousness without restricting the range of it to Eight Consciousnesses. This ground of understanding is due to Wonhyo's dynamics and Miraculous Understanding. Wonhyo connects One Mind to Tathāgata-garbha, while saying that 'it is called Tathāgata-garbha because the body of One Mind is defined as Original Enlightenment and it causes phenomenon depending on ignorance.' In order to explain this, he 'coins' the expression of Miraculous Understanding and provides expands the existing understanding of One Mind by adding the meaning of Miraculous Understanding to the understanding of One Mind. And heexplains Miraculous Understanding on the basis of the property of Nirmāṇa-kāya that does not adopt inanimate objectivity, which shows that Wonhyo's One Mind exposes the changeable meaning of an absolute aspect and the unchangeable meaning of a phenomenal aspect at the same time. Wonhyo quoted the concept of Miraculous Understanding in order to explain changeability of an absolute aspect rather than its unchangeability, and unchangeability of a phenomenal aspect rather than its changeability. And finally, Wonhyo's Miraculous Understanding of One Mind shows that the real nature of Original Enlightenment is miraculous by itself. And the meaning of Miraculous Understanding belongs in the Ninth Consciousness, Amala-vijñāna, rather than being restricted to the eighth consciousness, Ālaya-vijñāna. In this way, Wonhyo harmonizes the Eight Consciousnesses theory of Awakening of Mahāyāna Faith and the Nine Consciousnesses theory of Vājrasamādhi–Sūtra through dynamics and Miraculous Understanding of One Mind. As a result, Wonhyo enlarged the extension of One Mind understanding by granting the meaning of dynamics and Miraculous Understanding to One Mind, which challenged the existing interpretation of his time. (shrink)

Circumscribed delusional beliefs can follow brain injury. We suggest that these involve anomalous perceptual experiences created by a deficit to the person's perceptual system, and misinterpretation of these experiences due to biased reasoning. We use the Capgras delusion (the claim that one or more of one's close relatives has been replaced by an exact replica or impostor) to illustrate this argument. Our account maintains that people voicing this delusion suffer an impairment that leads to faces being perceived as drained (...) of their normal affective significance, and an additional reasoning bias that leads them to put greater weight on forming beliefs that are observationally adequate rather than beliefs that are a conservative extension of their existing stock. We show how this position can integrate issues involved in the philosophy and psychology of belief, and examine the scope for mutually beneficial interaction. (shrink)

Circumscribed delusional beliefs can follow brain injury. We suggest that these involve anomalous perceptual experiences created by a deficit to the person's perceptual system, and misinterpretation of these experiences due to biased reasoning. We use the Capgras delusion (the claim that one or more of one's close relatives has been replaced by an exact replica or impostor) to illustrate this argument. Our account maintains that people voicing this delusion suffer an impairment that leads to faces being perceived as drained (...) of their normal affective significance, and an additional reasoning bias that leads them to put greater weight on forming beliefs that are observationally adequate rather than beliefs that are a conservative extension of their existing stock. We show how this position can integrate issues involved in the philosophy and psychology of belief, and examine the scope for mutually beneficial interaction. (shrink)

Moral intuitions are strong, stable, immediate moral beliefs. Moral philosophers ask when they are justified. This question cannot be answered separately from a psychological question: How do moral intuitions arise? Their reliability depends upon their source. This chapter develops and argues for a new theory of how moral intuitions arise—that they arise through heuristic processes best understood as unconscious attribute substitutions. That is, when asked whether something has the attribute of moral wrongness, people unconsciously substitute a different question about (...) a separate but related heuristic attribute (such as emotional impact). Evidence for this view is drawn from psychology and neuroscience, and competing views of moral heuristics are contrasted. It is argued that moral intuitions are not direct perceptions and, in many cases, are unreliable sources of evidence for moral claims. (shrink)

Users have adopted a wide range of digital technologies into their communication repertoire. It remains unclear why they adopt multiple forms of communication instead of substituting one medium for another. It also raises the question: What type of need does each of these media fulfill? In the present article, the authors conduct comparative work that examines the gratifications obtained from Facebook with those from instant messaging. This comparison between media allows one to draw conclusions about how different social media fulfill (...) user needs. Data were collected from undergraduate students through a multimethod study based on 77 surveys and 21 interviews. A factor analysis of gratifications obtained from Facebook revealed six key dimensions: pastime, affection, fashion, share problems, sociability, and social information. Comparative analysis showed that Facebook is about having fun and knowing about the social activities occurring in one’s social network, whereas instant messaging is geared more toward relationship maintenance and development. The authors discuss differences in the two technologies and outline a framework based on uses and gratifications theory as to why young people integrate numerous media into their communication habits. (shrink)

People disagree about whether “moral facts” are objective facts like mathematical truths (moral realism) or simply products of the human mind (moral antirealism). What is the impact of different meta-ethical views on actual behavior? In Experiment 1, a street canvasser, soliciting donations for a charitable organization dedicated to helping impoverished children, primed passersby with realism or antirealism. Participants primed with realism were twice as likely to be donors, compared to control participants and participants primed with antirealism. In Experiment 2, (...) online participants primed with realism as opposed to antirealism reported being willing to donate more money to a charity of their choice. Considering the existence of non-negotiable moral facts may have raised the stakes and motivated participants to behave better. These results therefore reveal the impact of meta-ethics on everyday decision-making: priming a belief in moral realism improved moral behavior. (shrink)

ABSTRACTWhich emotion regulation strategy one uses in a given context can have profound affective, cognitive, and social consequences. It is therefore important to understand the determinants of emotion regulation choice. Many prior studies have examined person-specific, internal determinants of emotion regulation choice. Recently, it has become clear that external variables that are properties of the stimulus can also influence emotion regulation choice. In the present research, we consider whether reappraisal affordances, defined as the opportunities for re-interpretation of a stimulus that (...) are inherent in that stimulus, can shape individuals’ emotion regulation choices. We show that reappraisal affordances have stability across people and across time, and are confounded with emotional intensity for a standardised set of picture stimuli. Since emotional intensity has been shown to drive emotion regulation choice, we construct a context in which emotional intensity is separable from r... (shrink)

ABSTRACT Data from digital technologies are increasingly integrated in public health research. In April of 2020, we interviewed a subset of participants who completed a survey approximately one month earlier. Using the survey, we contacted and interviewed participants who had expressed their willingness or unwillingness to share digital data for use in public health. We followed a directed content analysis approach for the analysis of the interview data. Among participants who had reported being unwilling to share data, concerns about privacy, (...) confidentiality, and the purpose of the research were cited. During the interviews, 76.9% of the participants who had who had previously indicated that they were unwilling to share their data, expressed willingness to share data in order to assist with COVID-19 prevention. Our results contribute to our understanding of people’s perspectives on sharing personal data and of the way their perspectives can vary as a function of potential uses of their personal information. (shrink)

Detailed studies of people who have experienced the Capgras delusion (the delusion that certain other people, usually close relatives, have been replaced by impostors) have led to advances in constructing an account which can deal with the basic symptomatology, testing alternative possibilities, generating and testing non‐trivial predictions, and broadening the scope of the basic account to encompass other delusions. This paper outlines these developments. It uses them to explore implications for understanding the formation and maintenance of beliefs, and (...) to discuss basic principles of what has come to be known as cognitive neuropsychiatry. (shrink)

Moral judgment depends critically on theory of mind, reasoning about mental states such as beliefs and intentions. People assign blame for failed attempts to harm and offer forgiveness in the case of accidents. Here we use fMRI to investigate the role of ToM in moral judgment of harmful vs. helpful actions. Is ToM deployed differently for judgments of blame vs. praise? Participants evaluated agents who produced a harmful, helpful, or neutral outcome, based on a harmful, helpful, or neutral intention; (...) participants made blame and praise judgments. In the right temporo-parietal junction, and, to a lesser extent, the left TPJ and medial prefrontal cortex, the neural response reflected an interaction between belief and outcome factors, for both blame and praise judgments: The response in these regions was highest when participants delivered a negative moral judgment, i.e., assigned blame or withheld praise, based solely on the agent's intent. These results show enhanced attention to mental states for negative moral verdicts based exclusively on mental state information. (shrink)

People perceive that if their memories and moral beliefs changed, they would change. We investigated why individuals respond this way. In Study 1, participants judged that identity would change more after changes to memories and widely shared moral beliefs (e.g., about murder) versus preferences and controversial moral beliefs (e.g., about abortion). The extent to which participants judged that changes would affect their relationships predicted identity change (Study 2) and mediated the relationship between type of moral belief and perceived identity (...) change (Study 3). We discuss the role that social relationships play in judgments of identity and highlight implications for psychology and philosophy. (shrink)

This paper reports the results of a survey of 842 undergraduate business students in four nations - the United States of America, the Peoples' Republic of China, Japan, and the Republic of Korea. This survey asked students to respond to four scenarios with potentially unethical business behavior and a string of questions related to the importance of ethics in business strategy and in personal behaviors. Based on arguments related to differences in recent historical experiences, the authors suggest that student responses (...) may be as different within the East Asian environment as they are between this environment as a whole and the USA. Survey results indicate a greater perception of ethical problems and more importance placed on ethics per se in business practices, as well as less of an emphasis on social harmony on the part of USA students. At the same time, substantial national differences in response are also witnessed within the set of East Asian students. A priori expectations as to the manner in which these East Asian responses should vary based on differences in recent historical experiences are partially, but not fully, supported. The authors argue that the key value of the reported research rests on a demonstration that national differences within a common cultural area can be as great as differences across cultural areas and that practitioners of global business must fine-tune their expectations as to acceptable business and personal actions to accommodate specific national historical experiences to be effective. (shrink)

Since argument frames precede most other arguing processes, argument editing among them, one’s frames may well predict one’s preferred editorial standards. This experiment assesses people’s arguing frames, gives them arguments to edit, and tests whether the frames actually do predict editorial preferences. Modest relationships between argument frames and argument editing appear. Other connections among frames, editing, and additional individual differences variables are more substantial. Particularly notable are the informative influences of psychological reactance. A new theoretical contribution is offered, connecting (...) argument frame research to Erving Goffman’s frame analysis. (shrink)

The study aimed to examine the influence of personal characteristics on activity preferences using decision tree analysis and examine the effects of the variables using conventional approaches. A descriptive study was conducted with 251 nursing home residents with dementia in Korea to examine the relationship between their personal characteristics and activity preferences. Decision tree analysis was used to classify participants’ activity preferences, and preference levels were examined using logistic regression analysis. Activities were classified as either physical and social activities or (...) cognitive and affective activities. This model showed an accuracy rate of 85.7% for positively predicting physical and social activity preference and 30.3% for positively predicting cognitive and affective activity preference. Gender was the strongest determinant of activity preference. The odds of preferring physical and social activities were 3.179 times higher among women, while the odds for preferring cognitive and affective activities were 0.412 times higher among men. Notably, cognitive and affective activity preference increased to 58.8% for married male participants. This study’s findings can contribute to the development of programs to decrease behavioral and psychological symptoms among older people with dementia residing in nursing homes and provide scientific evidence for integrating these activities into long-term services for this population. (shrink)

The COVID-19 pandemic and its related policies (e.g., stay at home and social distancing orders) have increased people’s use of digital technology, such as social media. Researchers have, in turn, utilized artificial intelligence to analyze social media data for public health surveillance. For example, through machine learning and natural language processing, they have monitored social media data to examine public knowledge and behavior. This paper explores the ethical considerations of using artificial intelligence to monitor social media to understand the (...) public’s perspectives and behaviors surrounding COVID-19, including potential risks and benefits of an AI-driven approach. Importantly, investigators and ethics committees have a role in ensuring that researchers adhere to ethical principles of respect for persons, beneficence, and justice in a way that moves science forward while ensuring public safety and confidence in the process. (shrink)

In his first book, The Birth of Tragedy, Nietzsche observes that Greek tragedy gathered people together as a community in the sight of their gods, and argues that modernity can be rescued from 'nihilism' only through the revival of such a festival. This is commonly thought to be a view which did not survive the termination of Nietzsche's early Wagnerianism, but Julian Young argues, on the basis of an examination of all of Nietzsche's published works, that his religious (...) communitarianism in fact persists through all his writings. What follows, it is argued, is that the mature Nietzsche is neither an 'atheist', an 'individualist', nor an 'immoralist': he is a German philosopher belonging to a German tradition of conservative communitarianism - though to claim him as a proto-Nazi is radically mistaken. This important reassessment will be of interest to all Nietzsche scholars and to a wide range of readers in German philosophy. (shrink)

The use of smartphones has become commonplace, even among people with disabilities. The purpose of this study was to investigate the effect of smartphone use on the negative emotions of people with visual impairment. This study analyzed data from 30 respondents with visual impairments obtained from the 2016 Internet Overdependence Survey in South Korea. The analysis was based on partial least squares regression with information search, leisure, communication, and online transactions as independent variables, and negative emotions comprising depression, (...) anxiety, and loneliness as the dependent variables. Among people with visual impairment, the use of smartphones as a means of communication decreased negative emotions while their use for leisure or information search was related to an increase in negative emotions such as depression and loneliness. Use for information retrieval was found to be associated with a low level of anxiety, and use for online transactions was associated with low loneliness. The results of this study showed that the use of the Internet can be a means of providing interaction opportunities and reducing negation emotions for people with visual impairment. (shrink)

Although it is not yet officially recognized as a clinical entity which is diagnosable, Internet Gaming Disorder (IGD) has been included in section III for further study in the DSM-5 by the American Psychiatric Association (APA, 2013). This is important because there is increasing evidence that people of all ages, in particular teens and young adults, are facing very real and sometimes very severe consequences in daily life resulting from an addictive use of online games. This article summarizes (...) general aspects of IGD including diagnostic criteria and arguments for the classification as an addictive disorder including evidence from neurobiological studies. Based on previous theoretical considerations and empirical findings, this paper examines the use of one recently proposed model, the Interaction of Person-Affect-Cognition-Execution (I-PACE) model, for inspiring future research and for developing new treatment protocols for IGD. The I-PACE model is a theoretical framework that explains symptoms of Internet addiction by looking at interactions between predisposing factors, moderators, and mediators in combination with reduced executive functioning and diminished decision making. Finally, the paper discusses how current treatment protocols focusing on Cognitive-Behavioral Therapy for Internet addiction (CBT-IA) fit with the processes hypothesized in the I-PACE model. (shrink)

Toril Moi has argued that recent deconstructive challenges to the concept of gender and to the viability of the sex/gender distinction have brought feminist and queer theory to a place of increasing theoretical abstraction. She suggests that we should abandon the category of gender once and for all, because it is founded on a nature–culture distinction and it tends incorrigibly to essentialize women’s lives. Moi argues that feminist and queer theories should replace the concept of gender with a concept of (...) the lived body derived from existential phenomenology. In this essay I take up and develop this suggestion, and argue that there are several advantages that a category of the lived body has over a category of gender for feminist and queer theories: (1) no nature–culture distinction is necessary but the body can be described as historically and socially specific; (2) it is not necessary to break out a gendered and “raced” part of identity with this category; (3) differences of sexual desire can be described without recourse to an “inner core” of identity or “sexual orientation.” I go on to argue, however, that it is important to retain a concept of gender for a theoretical purpose beyond that which Moi and those she criticizes conceive. In recent years feminist and queer theories have tended to conceive their theorizing as restricted to identity and subjectivity. How large scale social structures differentially position people in relations of privilege and disadvantage has been ignored, relatively. This essay argues then that theorizing structural processes and inequalities is crucial, and that a concept of gender is important for such theorizing. I propose three aspects of gendered social structure that are irreducible to one another: (1) a sexual division of labor (2) normative heterosexuality, and (3) hierarchies of power. In each case I illustrate the social theoretical work these categorizations of gendered structure can and should do. (shrink)

While primary malignant brain tumors account for only two percent of all adult cancers, these neoplasms cause a disproportionate amount of cancer-related disabilities and death. The five-year survival rates for brain tumors are the third lowest among all types of cancer. Malignant gliomas comprise the most common types of primary central nervous system tumors and have a combined incidence of five to eight cases per 100,000 people. The median survival rate of conservatively treated patients with malignant gliomas is 14 (...) weeks; with surgical resection alone, 20 weeks; with surgery and radiation, 36 weeks; and with the addition of newer biochemotherapies such as temozolomide and bevacizumab, upward of 14-18 months.The profound cost of caring for terminally ill patients with primary malignant brain tumors raises ethical considerations for the American public; the stewardship of health care dollars for the population at large maintains a juxtaposed tension against a dynamic, necessary balance of hope, care, rehabilitation and research efforts for affected patients and their advocates. (shrink)

“Looking for Asian America shows real people engaged in the full range of human activity. This is no small accomplishment for the photographer or his subjects. For Asian Americans it is extraordinary to be merely ordinary. To others, even if not to themselves, Asian Americans appear to be contradictions of identity—a Chinese-Yankee is a knockoff.” —Frank H. Wu, from the Foreword In search of contemporary Asian America, celebrated photographer Wing Young Huie—the only member of his family not born (...) in China—traveled with his wife Tara through nearly forty states to explore and document the funny, touching, and sometimes strange intersection of Asian American and American cultures. Looking for Asian America illustrates their rich and surprising journey across the United States. Through Huie’s eyes, keenly aware of his own Midwestern roots and perspective, we witness such images as a Vietnamese Elvis, Miss Congeniality on her cell phone in San Francisco’s Chinatown, a Hmong street sign in rural North Carolina, a meditating Falun Gong protestor in Washington, D.C., a bubble tea Valley Girl, and a Chinese theme park in Orlando. Huie’s camera captures ABCs, FOAs, and a self-described “redneck” Chinese restaurant owner near the Okefenokee Swamp. Taken together the photographs reveal a complex portrait of the U.S. cultural landscape, and their dignified elegance invites a closer, deeper look. Accompanied by the personal reflections of both Wing and Tara Huie, the nearly one hundred spectacular photos tell a story that both mirrors and contradicts stereotypes of Asian Americans, ultimately questioning what it means to be ethnic and American in the twenty-first century. Wing Young Huie has received widespread acclaim for his works, including Lake Street USA, documenting the cultural landscape of his native Minnesota. He is a recipient of a Bush Artist Fellowship and two-time recipient of the McKnight Photography Fellowship. He lives in Minneapolis. Frank H. Wu is dean of Wayne State University Law School and the author of Yellow: Race in America Beyond Black and White. Anita Gonzalez teaches in the Master of Liberal Studies Program at the University of Minnesota. (shrink)

Should involuntarily childless people have the sameopportunities to access parenthood as those who are not involuntarily childless? In the context of assisted reproductive technologies, affirmative answers to this question are often cashed out in terms of positive rights, including rights to third-party reproduction. In this paper, wecritically explore the scope and extent to which any such right would hold up morally. Ultimately, we argue for a departure away from positive parental rights. Instead, we argue that the state has an (...) imperfect duty to benefit involuntarily childless people in relation to their parental aspirations. (shrink)

abstract In a number of contexts one comes across the suggestion that cultures are collective owners of cultural property, such as particularly significant works of art. Indigenous peoples are often held to be collective owners of cultural property, but they are not the only ones. Icelandic culture is said to have a claim on the Flatejarbók and Greek culture is held to own the Parthenon Marbles. In this paper I investigate the conditions under which a culture is the rightful owner (...) of cultural property. I argue against the claims that cultures inherit cultural property. I also argue that a culture's claim to own cultural property is seldom, if ever, founded on either practices employed in the culture or collective production of cultural property. I maintain, however, that the very value of cultural property for some culture can, in some instances, provide the basis for the culture's claim on the property. (shrink)

To be successful, policy must anticipate a broad range of constituents. Yet, all too often, technology policy is written with primarily mainstream populations in mind. In this article, drawing on Value Sensitive Design and discount evaluation methods, we introduce a new method—Diverse Voices—for strengthening pre-publication technology policy documents from the perspective of underrepresented groups. Cost effective and high impact, the Diverse Voices method intervenes by soliciting input from “experiential” expert panels. We first describe the method. Then we report on two (...) case studies demonstrating its use: one with a white paper on augmented reality technology with expert panels on people with disabilities, people who were formerly or currently incarcerated, and women; and the other with a strategy document on automated driving vehicle technologies with expert panels on youth, non-car drivers, and extremely low-income people. In both case studies, panels identified significant shortcomings in the pre-publication documents which, if addressed, would mitigate some of the disparate impact of the proposed policy recommendations on these particular stakeholder groups. Our discussion includes reflection on the method, evidence for its success, its limitations, and future directions. (shrink)

Are aesthetic judgements simply expressions of personal preference? If two people disagree about the beauty of a painting are both judgements valid or can someone be mistaken about the aesthetic value of an artwork? This volume brings together some of the leading philosophers of art and language to debate the status of aesthetic judgements.