This book provides practical and research-based chapters that offer greater clarity about the particular kinds of teacher reflection that matter and avoids talking about teacher reflection generically, which implies that all kinds of reflection are of equal value.

The authors analyze results of a survey of members of the Columbia University Graduate School of Business classes of 1953–1987 in order to assess the potential effectiveness of firms' ethics training programs. Results suggest that such training has a positive effect, but that relatively few firms provide such programs (about one-third of the respondents worked for firms with such programs). Although the sample is not representative of American employees and managers generally, the results suggest that it may be worthwhile for (...) firms to provide formal ethics training to their employees. (shrink)

The Seed Thoughts by YU Youngmo and HAM Sukhun each may be summed up in “People are a May-fly seed” and “Seeds embodies the eternal meaning”. They used “seed” to refer to humans or people on the one hand and placed the notion of seed in the holistic context of the Eastern Asian tradition. Then, I seek to connect the anthropological notion and the holistic notion via cheng or integration. 『The Doctrine of the Mean』 says that any ultimate integration (至誠) (...) reflects a total nature of objects involved (盡性) by showing that self realization and all other realizations are one and not two (成己成物) and by arriving at the stage ofholiness (聖). Then, I may be allowed to say that cheng is a mind or a power not only of humans but also of all other things. Important elements of cheng intentionality can be read out of two thinker’s various conceptual aspects. YU’s interpretation of history to be internalistic, his view of Hangul (Korean written language) as a revealational medium, his hermeneutics of Christian God as the Vacuum cannot be understood on the dichotomous model of humans-nature. HAM’s seed holism, his beliefs that humans’s minds are the heavenly mind and that all things under the heaven should come to be unified are best to be understood on the model of cheng intentionality of integration. (shrink)

ABSTRACTLongchen Rabjam or Longchenpa was a Buddhist practitioner, teacher, and spiritual leader in the Nyingma lineage in Tibet. He is a prominent figure associated with Dzogchen and is credited with both synthesizing and clarifying its essential teachings. Dzogchen’s concern with the category of experience, and in particular a kind of direct perception that points to non-reified vision, presents an intriguing problem for contemporary studies of art and culture.

Some are born to sweet delight,Some are born to endless night.William Blake - Auguries of InnocenceIt goes without saying that severe poverty is a human tragedy. The problem of poverty stemming from inequality has however only recently become one of the most fundamental questions in international ethics. The publication in 1972 of Peter Singer's important article, “Famine, Affluence and Morality” certainly marks an important date in the literature. Even those who don't agree with Singer's utilitarian approach will recognize that he (...) was among the first to articulate the problem of poverty on an international scale in philosophical terms. Since then, a greater number of philosophers have examined the problem of world poverty. Some of their work has been extremely influential. (shrink)

Consecutive constructivism is a moral and political theory which mitigates structural injustice by securing individuals' perception of private morality--that is, inventing procedural devices to make people enhance their moral consciousness--and, at the same time, encourages people to voluntarily concern themselves with procedural justice and public morality. The crucial reason for this position is that a detouring method of not directly dealing with the problem of justice but rather discussing the problem of morals is required to avoid the lucid criticisms of (...) statists that the sovereign ruling states with authority or the world government does not exist. This book suggests a new approach to the problem of global justice, termed here consecutive constructivism. It provides a way of coping with procedural justice at the global level, while also alleviating the problem of structural injustice insofar as it exacerbates procedural injustice. Acknowledging the fact that the discussion of global justice is difficult in a world constituted of lots of sovereign states, it sketches out a political theory which begins with the problem of morals and then consecutively moves on to the matter of justice. The result is a novel normative theory narrowing the gap between Neo-Westphalian and Post-Westphalian traditions. (shrink)

Based on the Kantian aesthetics, Modernist critics insisted that an art experience is disinterested aesthetic experience different and independent from cognitive experience, and excluded the cognitive dimension from the art experience. But since 1960s, many art practices and theories that were challenging Modernismappeared. As a result, contemporary arts accept the cognitive dimension as an essential part of art experience. Minimalism made a great contribution to this change and established a new paradigm of art. Emphasis on the active and complicated experience (...) of the viewer is representative. A land artist Robert Smithson used a symbol, a map to achieve that kind of experience. This thesis considers how he made use of a symbol in his work and how that symbol played in theexpansion of art experience. (shrink)

Le but de cette these consiste a degager l'influence constitutive de l'heritage kantien dans l'elaboration contemporaine du paradigme cosmopolitique en ethique internationale. Cependant, une certaine ambivalence caracterise les ecrits politiques de Kant, oscillant entre un realisme politique et un idealisme moral. L'interpretation rawlsienne du foedus pacificum, quant a elle, reconduit une conception fondamentalement etatiste du projet de paix kantien. Face au fait du pluralisme, Rawls tente d'accommoder certaines preoccupations communautariennes au detriment de l'individualisme normatif et de l'egalite politique des citoyens (...) constitutifs de la democratie liberale. Nous soutenons, contre Rawls, qu'une perspective cosmopolitique d'obedience kantienne ne peut accorder une telle preseance indue aux droits collectifs au prejudice des droits fondamentaux des individus. ;Par contraste, nous soutenons la justification normative d'une theorie particuliere de la democratie cosmopolitique fondee sur la notion de souverainete differenciee dont les representants les plus importants sont David Held et Thomas W. Pogge. Ce modele de gouvernance globale sans gouvernement s'inspire du foedus pacificum kantien qui concoit la possibilite d'une communaute cosmopolitique sans Etat mondial. Nous affirmons que la theorie de la souverainete differenciee, fondee sur le principe de l'autonomie, permet de concilier le fait du pluralisme avec l'universalisme moral des droits fondamentaux. ;Une telle perspective cosmopolitique s'appuie sur une approche pragmatique qui tient compte des criteres de plausibilite historique et institutionnelle. De sorte qu'elle tente d'articuler les prescriptions normatives a partir des caracteristiques empiriques de la globalisation. Or, une analyse attentive du phenomene de la globalisation atteste d'un changement de paradigme en relations internationales qui bouleverse les parametres conceptuels en relations internationales. Ce changement de paradigme libere de nouvelles possibilites conceptuelles en ce qui a trait aux notions traditionnelles de la souverainete de l'Etat et de la democratie. C'est dans la foulee de ces transformations, a la fois structurelles et philosophiques, que l'ideal regulateur d'un partage plus equitable de la souverainete, audela et en deca des bornes territoriales de l'Etat, parait plausible. Dans l'esprit de certaines intuitions kantiennes, il est possible d'elaborer une conception de la citoyennete cosmopolitique et de la sphere publique transnationale capable de surmonter, d'une certaine facon, le deficit de democratie et de representation electorale qui caracterisent presentement les changements inherents a la globalisation. ;Cette these tente de demontrer en quoi le projet de paix kantien constitue la genese philosophique du modele de gouvernance cosmopolitique, fondee sur la theorie de la souverainete differenciee, nous permettant d'envisager certaines propositions de reformes institutionnelles en relations internationale. (shrink)

Dans le cadre de cet article, je veux démontrer la nécessité de développer et d’incorporer les perspectives féministes dans le champ de l’éthique des relations internationales à travers l’examen des contributions respectives de J. A. Tickner, C. MacKinnon, S. Ruddick et M. Nussbaum. Mon hypothèse générale consiste à arguer que la force critique des perspectives féministes en théorie politique représente non seulement une ouverture épistémologique incontournable, mais que celles-ci ouvrent la voie à des méthodes d’investigation et de conceptualisation que l’on (...) doit explorer en vue d’enrichir les théories de justice globale d’une portée pratique plus grande. This paper aims to demonstrate the necessity of developing and incorporating feminist perspectives in the field of international ethics, through the examination of important contributions of J. A. Tickner, C. MacKinnon, S. Ruddick and M. Nussbaum. My general hypothesis argues that the critical impact of feminist perspectives in political theory consists not only in the epistemological avenue that they open, but that their methods of investigation and of conceptualization must be thoroughly explored in order to enrich theories of global justice of a greater practical scope. (shrink)

Siger conçoit sa critique à l’encontre de la théorie thomasienne de l’intellect en s’appuyant sur les adages tels que « agere sequitur formam » et « potentia non potest esse simplicior aut immaterialior quam eius substantia ». Structurant son argumentation autour de ces deux principes, il tente de démontrer que la position de Thomas d’Aquin se réduit finalement à une position matérialiste ou, se révèle encore être philosophiquement intenable lorsque ce dernier soutientces deux thèses qui, pour Siger, sont contradictoires, à (...) savoir que l’intellect est, d’une part, une des parties de l’âme humaine et d’autre part une puissance indépendante et séparée du corps. Or, Siger semble faire l’économie de l’une de ses arguments les plus puissants qui peut, a priori saper le fondement même de la théorie de l’intellect chez Thomas, à savoir le problème de se séparation du corps. Cependant, une analyse détaillée de la terminologie thomasienne nousrévèle la raison qui a poussé Siger à ne pas utiliser cette critique majeure ; en effet, il était conscient que cet argument qui semblait indiquer un possible incompatibilité entre l’intellect et le corps ne se réduisait en réalité qu’à un problème unsinnig. Cette retenue et cette maîtrise témoignent de de la perspicacité de Siger qui a su précisément demeurer à l’intérieur de la limite conceptuelle où il lui est possible de se présenter non pas comme un critique manqué deThomas d’Aquin, mais comme un véritable philosophe capable de mettre sa position en parallèl avec celle thomasienne concernant l’homme pensant ou « cet homme-ci qui pense ». (shrink)

The authors of the target article briefly discuss the issue of “sample ownership” when scientists collaborate with citizen science partners (Wiggins and Wilbanks 2019). This is an important issue,...

Proportionality is a German, and thus continental European, concept in public law that is applied by both the Court of Justice of the European Union (CJEU) and the European Court of Human Rights (ECtHR). The principle specifies that measures adopted by executive authorities should not exceed the limits of what is appropriate and necessary in order to achieve legitimate objectives in the interest of the public. Using a functional comparative approach, this book evaluates the extent to which proportionality has been (...) integrated into the English and Hong Kong judicial systems by comparing case law in these courts with that of the CJEU and the ECtHR. The text also reviews the development of proportionality and presents a topical understanding of why its adoption and application have encountered difficulties, particularly regarding socio-economic rights, in some jurisdictions, such as the United Kingdom and Hong Kong. Written by a scholar with experience from both within the Hong Kong judicial system and from international research, this book is the first all-encompassing reference for legal practitioners worldwide." -- Provided by publisher. (shrink)

The Vulnerability of Integrity in Early Confucian Thought, by IngMichael D. K.. New York: Oxford University Press, 2017. Pp. x + 293.

This article, from my onto-generative and onto-hermeneutic theories, will explore how Confucian virtue ethics could be modernized and globalized by answering challenges of civic duties, human rights, policy planning and decisionmaking regarding social and communal development with considerations of maximal sustainable goodness or benefits to both individual and groups. In doing so, we come to recognize the multifunctional potency of Confucian virtues in meeting modern and postmodern needs and demands in a complicated global-local environment, and see how this development of (...) civic and other kinds of virtues form a unifying foundation for the justification, discovery and sustainable source of insights and motivations for vital action. (shrink)

T he nine papers of this Supplement on these significant issues and important ideas are closely accentuated and critically discussed by well-established specialists, philosophers and historians, from various relevant disciplines of study.

In Chinese tradition Confucianism has been always both a philosophy of moral self-cultivation for the human individual and an ideological guide for political institutional policy and governmental action. After the May 4th Movement of 1919, Confucianism lost much of its moral appeal and political authority and entered a kind of limbo, bearing blame for the backwardness and weakening of China. Now that China has asserted its political rights among world nations, it seems natural to ask whether Confucianism as a philosophy (...) has a modern or even postmodern role to play for building modern China and for enlightening the world. This question is even more meaningful in light of the fact that there is a genuine need felt in China for a return to its Confucian heritage and vision for purposes of sustaining societal harmonization and reconstructing cultural identity in the modern world. (shrink)