The study of cultural evolution has taken on an increasingly interdisciplinary and diverse approach in explicating phenomena of cultural transmission and adoptions. Inspired by this computational movement, this study uses Bayesian networks analysis, combining both the frequentist and the Hamiltonian Markov chain Monte Carlo (MCMC) approach, to investigate the highly representative elements in the cultural evolution of a Vietnamese city’s architecture in the early 20th century. With a focus on the façade design of 68 old houses in Hanoi’s Old Quarter (...) (based on 78 data lines extracted from 248 photos), the study argues that it is plausible to look at the aesthetics, architecture, and designs of the house façade to find traces of cultural evolution in Vietnam, which went through more than six decades of French colonization and centuries of sociocultural influence from China. The in-depth technical analysis, though refuting the presumed model on the probabilistic dependency among the variables, yields several results, the most notable of which is the strong influence of Buddhism over the decorations of the house façade. Particularly, in the top 5 networks with the best Bayesian Information Criterion (BIC) scores and p<0.05, the variable for decorations (DC) always has a direct probabilistic dependency on the variable B for Buddhism. The paper then checks the robustness of these models using Hamiltonian MCMC method and find the posterior distributions of the models’ coefficients all satisfy the technical requirement. Finally, this study suggests integrating Bayesian statistics in the social sciences in general and for the study of cultural evolution and architectural transformation in particular. (shrink)

Patients with serious illnesses or injuries may decide to quit their medical treatment if they think paying the fees will put their families into destitution. Without treatment, it is likely that fatal outcomes will soon follow. We call this phenomenon “near-suicide”. This study attempted to explore this phenomenon by examining how the seriousness of the patient’s illness or injury and the subjective evaluation of the patient’s and family’s financial situation after paying treatment fees affect the final decision on the treatment (...) process. Bayesian Mindsponge Framework (BMF) analytics were employed to analyze a dataset of 1042 Vietnamese patients. We found that the more serious the illnesses or injuries of patients were, the more likely they were to choose to quit treatment if they perceived that paying the treatment fees heavily affected their families’ financial status. Particularly, only one in four patients with the most serious health issues who thought that continuing the treatment would push themselves and their families into destitution would decide to continue the treatment. Considering the information-filtering mechanism using subjective cost–benefit judgments, these patients likely chose the financial well-being and future of their family members over their individual suffering and inevitable death. Our study also demonstrates that mindsponge-based reasoning and BMF analytics can be effective in designing and processing health data for studying extreme psychosocial phenomena. Moreover, we suggest that policymakers implement and adjust their policies (e.g., health insurance) following scientific evidence to mitigate patients’ likelihood of making “near-suicide” decisions and improve social equality in the healthcare system. (shrink)

Forests play fundamental roles in the Earth’s ecosystems. With the great capability of carbon sequestration, tropical forests are expected to contribute substantially to reducing the CO2 in Earth’s atmosphere. However, global tropical forest areas have declined drastically over the last few decades due to pressures from socio-economic development pursuit. The current essay aims to demonstrate the ongoing global deforestation crisis and its underlying drivers and discuss the vital roles of tropical forests in the socio-economic development in the face of climate (...) change when developed countries start to tighten the carbon emission control regulations (e.g., European Union’s Carbon Border Adjustment Mechanism). It suggests why developing countries in tropical regions, particularly Vietnam, should not sacrifice forests for short- and medium-term socio-economic goals but capitalize on them to leverage long-term development. Moreover, evidence of Vietnamese political leaders’ commitment to forest protection and sustainable development is also provided. (shrink)

Extant literature suggests a positive correlation between social trust (also called generalized trust) and life satisfaction. However, the psychological pathways underlying this relationship can be complex. Using the Bayesian Mindsponge Framework (BMF), we examined the influence of social trust in a high-violence environment. Employing Bayesian analysis on a sample of 1237 adults in Cali, Colombia, we found that in a linear relationship, generalized trust is positively associated with life satisfaction. However, in a model including the interactions between trust and education (...) level as well as between trust and socioeconomic status, generalized trust is found to be negatively associated with life satisfaction. In this non-linear relationship, both education level and socioeconomic status have moderating effects against the negative association between generalized trust and life satisfaction. In other words, less educated people living in worse socioeconomic conditions are more likely to have lower life satisfaction when they have higher levels of social trust. In contrast, highly educated people living in better socioeconomic conditions are more likely to have higher life satisfaction when they have higher levels of social trust. Due to the facilitating function of trust in information processing, lowering the rigor of the filtering system in a high-violence social environment will likely put an individual at risk. Based on our findings, we suggest that policymakers should consider the impacts of social contexts when advocating for increasing social trust. We also recommend that researchers carefully examine the psychological mechanism underlying an observed association before making suggestions for policymaking. (shrink)

The rapid advancement of information technology platforms and programming languages has transformed the dynamics and development of human society. The cyberspace and associated utilities are expanding, leading to a gradual shift from real-world living to virtual life (also known as cyberspace or digital space). The expansion and development of natural language processing models and large language models demonstrate human-like characteristics in reasoning, perception, attention, and creativity, helping humans overcome operational barriers. Alongside the immense potential of artificial intelligence (AI) are new (...) security loopholes and more complex information security risks. As society is still trying to transition to a new phase to adapt to technological changes, the AI revolution continues to unfold, necessitating a reconsideration of the trajectory of societal transformation as it could exacerbate the aforementioned information security risks. Specifically, how should society evolve to keep pace with the transformative impact of the current AI technology wave? How can we manage and harness their power while ensuring information security as our presence in the virtual world increases? This article aims to shed light on and address these questions. (shrink)

The water scarcity crisis is becoming more severe across the globe and recycled water has been suggested as a feasible solution to the crisis. However, expanding the use of potable and recycled public water has been hindered by public acceptance. Previous studies suggest threat perception and trust of provided information have positive linear relationships with recycled water acceptance. However, given the complex filtering role of trust in the human mental process, we argue that the effects of threat perception and trust (...) may have non-linear relationships with acceptance of recycled water for drinking. To support and validate this argument, we employed Bayesian Mindsponge Framework analytics on 726 Spanish residents. We found that individuals more concerned about water shortage are less likely to accept using recycled water for drinking if their trust in the water quality and safety is low. Meanwhile, people more concerned about water shortage are more likely to accept using recycled water for drinking if they trust the water quality and safety. The findings suggest the non-linear relationships between threat perception, trust, and recycled water acceptance while validating mindsponge-based reasoning. Moreover, the results also highlight the importance of trust in influencing the mental process’s outcome: recycled water acceptance. (shrink)

Every year, the Vietnamese people reportedly burned about 50,000 tons of joss papers, which took the form of not only bank notes, but iPhones, cars, clothes, even housekeepers, in hope of pleasing the dead. The practice was mistakenly attributed to traditional Buddhist teachings but originated in fact from China, which most Vietnamese were not aware of. In other aspects of life, there were many similar examples of Vietnamese so ready and comfortable with adding new norms, values, and beliefs, even contradictory (...) ones, to their culture. This phenomenon, dubbed “cultural additivity”, prompted us to study the co-existence, interaction, and influences among core values and norms of the Three Teachings –Confucianism, Buddhism, and Taoism–as shown through Vietnamese folktales. By applying Bayesian logistic regression, we evaluated the possibility of whether the key message of a story was dominated by a religion (dependent variables), as affected by the appearance of values and anti-values pertaining to the Three Teachings in the story (independent variables). Our main findings included the existence of the cultural additivity of Confucian and Taoist values. More specifically, empirical results showed that the interaction or addition of the values of Taoism and Confucianism in folktales together helped predict whether the key message of a story was about Confucianism, β{VT ⋅ VC} = 0.86. Meanwhile, there was no such statistical tendency for Buddhism. The results lead to a number of important implications. First, this showed the dominance of Confucianism because the fact that Confucian and Taoist values appeared together in a story led to the story’s key message dominated by Confucianism. Thus, it presented the evidence of Confucian dominance and against liberal interpretations of the concept of the Common Roots of Three Religions (“tam giáo đồng nguyên”) as religious unification or unicity. Second, the concept of “cultural additivity” could help explain many interesting socio-cultural phenomena, namely the absence of religious intolerance and extremism in the Vietnamese society, outrageous cases of sophistry in education, the low productivity in creative endeavors like science and technology, the misleading branding strategy in business. We are aware that our results are only preliminary and more studies, both theoretical and empirical, must be carried out to give a full account of the explanatory reach of “cultural additivity”. (shrink)

BackgroundSelf-report multiple choice questionnaires have been widely utilized to quantitatively measure one’s personality and psychological constructs. Despite several strengths, self-report multiple choice questionnaires have considerable limitations in nature. With the rise of machine learning and Natural language processing, researchers in the field of psychology are widely adopting NLP to assess psychological construct to predict human behaviors. However, there is a lack of connections between the work being performed in computer science and that of psychology due to small data sets and (...) unvalidated modeling practices.AimsThe current article introduces the study method and procedure of phase II which includes the interview questions for the five-factor model of personality developed in phase I. This study aims to develop the interview and open-ended questions for the FFM-based personality assessments, specifically designed with experts in the field of clinical and personality psychology, and to collect the personality-related text data using the interview questions and self-report measures on personality and psychological distress. The purpose of the study includes examining the relationship between natural language data obtained from the interview questions, measuring the FFM personality constructs, and psychological distress to demonstrate the validity of the natural language-based personality prediction.MethodsPhase I study was conducted to fifty-nine native Korean adults to acquire the personality-related text data from the interview and open-ended questions based on the FFM of personality. The interview questions were revised and finalized with the feedback from the external expert committee, consisting of personality and clinical psychologists. Based on the established interview questions, a total of 300 Korean adults will be recruited using a convenience sampling method via online survey. The text data collected from interviews will be analyzed using the natural language processing. The results of the online survey including demographic data, depression, anxiety, and personality inventories will be analyzed together in the model to predict individuals’ FFM of personality and the level of psychological distress. (shrink)

Roland Soong anime depuis 2003 le plus important blog de langue anglaise sur les heurs et malheurs de la société chinoise contemporaine, EastSouth WestNorth. Depuis Hong Kong, et sur une base quasi quotidienne, il décrypte une histoire ou un événement marquant de l'actualité qu'il choisit au gré de sesvirées incessantes sur la toile chinoise. Son travail de traducteur et de « passeur » d'information s'accompagne d'analyses toujours pertinentes et souvent satiriques. Pillé par les journalistes et les observateurs étrangers, son (...) travail obéit à deux objectifs: conduire à ce que chacun se forme sa propre opinion ; révéler la sophistication toujours plus poussée des internautes chinois, en dépit des contraintes qui pèsent sur eux. (shrink)

Reliabilists hold that a belief is doxastically justified if and only if it is caused by a reliable process. But since such a process is one that tends to produce a high ratio of true to false beliefs, reliabilism is on the face of it applicable to binary beliefs, but not to degrees of confidence or credences. For while beliefs admit of truth or falsity, the same cannot be said of credences in general. A natural question now arises: Can reliability (...) theories of justified belief be extended or modified to account for justified credence? In this paper, I address this question. I begin by showing that, as it stands, reliabilism cannot account for justified credence. I then consider three ways in which the reliabilist may try to do so by extending or modifying her theory, but I argue that such attempts face certain problems. After that, I turn to a version of reliabilism that incorporates evidentialist elements and argue that it allows us to avoid the problems that the other theories face. If I am right, this gives reliabilists a reason, aside from those given recently by Comesaña and Goldman, to move towards such a kind of hybrid theory. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Reviewed by:The Lost Sutras of Jesus: Unlocking the Ancient Wisdom of the Xian Monks, and: The Buddha's Gospel: A Buddhist Interpretation of Jesus' WordsJohn D'Arcy MayThe Lost Sutras of Jesus: Unlocking the Ancient Wisdom of the Xian Monks. Edited by Ray Riegert and Thomas Moore. London: Souvenir Press, 2004. 140 + xi pp.The Buddha's Gospel: A Buddhist Interpretation of Jesus' Words. By Lindsay Falvey. Adelaide: Institute for International Development, (...) 2002. 108 pp.Since Roy C. Amore's Two Masters, One Message (1987) revived the hypothesis of Buddhist influence on Christian origins and Hans-Joachim Klimkeit's research established links between Nestorian Christianity, Gnostic Manichaeism, and Mahayana Buddhism in Central Asia, there is scope for further reflection on commonalities between the two traditions over and above the purely doctrinal and philosophical. The two books under review, though intended for a general readership, are indications that interest in these matters is very much alive.Riegert and Moore preface their selection of texts with the story of Bishop Aleben (A-lo-pen), who travelled the Silk Road from Persia and was received with honour at the imperial capital of Xian (Chang-an) at the beginning of the Tang dynasty (635 CE). The emperor Taizong was sympathetic to what he called the "Luminous Religion," a Nestorian version of Christianity, possibly in Syriac, as presented by Aleben. It seems that these teachings were translated into Chinese in the form of sutras. One of them, preserved in stone as the Monument Sutra, features the cross rising from the lotus, the symbol chosen by Karl Reichelt for Tao-fung Shan, his Christian center in Buddhist style at Sha-tin outside Hong Kong, many centuries later. Thousands of Buddhist texts were preserved in the library cave at Dunhuang monastery, about one thousand miles west of Xian, where they were rediscovered by the Taoist priest Wang Yuanlu, who arrived there in the 1890s and became the self-appointed guardian of the scrolls.Included in this treasure trove were the Jesus Sutras, which are now scattered in museums and private collections, largely inaccessible to the public. But if the selection published here in a very elegant translation is anything to go by, they are [End Page 190] extremely significant religious documents with a spiritual value all their own. For the uninitiated, there is no way of checking the authenticity of these translations. The commentaries that accompany them could be slightly tendentious in that they nudge us in the direction of the editors' particular holistic worldview. But the texts themselves have a beauty and integrity that speaks for itself. They represent a Higher Dharma of perfect purity (p. 86), which, like a mirror, reflects the world with no trace of self: no desire, no action, no virtue, no truth (pp. 80–83, 126–129). The Jesus story is retold, and Jesus is portrayed as the teacher of this Higher Path. The sutras speak of One Spirit who is self-created, One God who is creator of the world, and One Lord, the Messiah who will return. There are prayers, too: "O Loving Father, Enlightened Son, Holy Spirit King"; "Lamb of Love and Bliss"; "O Holy Sage, Universal Lord, Messiah" (pp. 110–113). The texts obviously bear witness to a Buddhist-Christian dialogue much earlier and at a far deeper level than many would have thought possible. Whether they represent the religion of the future, as the editors suggest, remains to be seen.Lindsay Falvey's project of interpreting the canonical texts of Buddhism and Christianity in reference to one another has a similar orientation. In the course of agricultural development work in Thailand he came to realize "that the striking similarity between the two teachers may well be a seamless cloak of congruence beneath the mantle of culture and lore" (p. 13); the texts, in other words, may be quite literally translatable into one another's terms. Though aware that Q, the collection of Jesus' sayings that is supposed to have been available to the synoptic evangelists, is a hypothetical reconstruction, he still feels able to use a version of it as a basis for his experiment. He prefaces this with what he calls "A... (shrink)

A number of philosophers have argued that it is hard for finite agents like us to reason and make decisions relying solely on our credences and preferences. They hold that for us to cope with our cognitive limitations, we need binary beliefs as well. For they think that such beliefs, by disposing us to treat certain propositions as true, help us cut down on the number of possibilities we need to consider when we reason. But using Ross and Schroeder as (...) my stalking horse, I argue that such an appeal to binary beliefs does not work. I begin by explaining why there’s supposedly a problem for an account of reasoning that invokes only credences and preferences. I then argue that Ross and Schroeder’s account of belief—as well as other similar accounts—does not help solve the problem. Finally, I consider an alternative approach to solving the problem. This approach, unlike the accounts I criticise, does not hold that having a disposition to treat a proposition as true is necessary for believing it. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:In Memoriam:Benjamin Lee Wren (1931–2006)Peter A. HuffAlmost a year after Hurricanes Katrina and Rita devastated his beloved New Orleans, Benjamin Wren, longtime member of the history department at Loyola University–New Orleans, died on July 20, 2006. Wren joined the Loyola faculty in 1970 and taught popular courses in Chinese history, Japanese history, and world history. He is best remembered for his unprecedented courses in Zen and the unique campus (...) zendo where he taught them. His courses integrated meditation practice, philosophical reflection, historical investigation, and a bit of group therapy into what many students have described as life-changing experiences.Wren was the son of an American Marine and a Hong Kong native who met in Tientsin, China. Growing up in the American South during the Great Depression and World War II, he encountered firsthand the racism and xenophobia that defined the Bible Belt as a distinct cultural region in the first half of the twentieth century. He entered the Society of Jesus when he was seventeen years of age and earned degrees from Spring Hill College, Saint Louis University, and the University of Arizona. Nearly fifty years later, he left the Jesuits and married Patricia Wren.Wren's professional life did not follow the path of the conventional academic career. For several years he taught in Jesuit high schools. After discovering a book on the Japanese art of flower arranging in a Texas public library, he pursued graduate studies in Asian religion and history. Like many of his generation, he was influenced by Jean Dechanet's Christian Yoga and Dom Aelred Graham's Zen Catholicism. He studied Zen with Yamada Roshi in Kamakura and ikebana with Sofu Teshigahara of the Sogetsu School in Tokyo. He initiated his Zen courses at Loyola partially in response to student unrest in the wake of the Kent State massacre.Wren published very little and did not easily negotiate the tenure process. His Zen among the Magnolias (1999) represents more personal testimony than scholarly argument. He did, however, have the extraordinary ability to stretch his students' imaginations and aspirations beyond the formal limitations of higher education and professional expectations. I saw this dimension of his [End Page 137] work very clearly when he served as the keynote speaker for Centenary College's 2004 one-day conference on "The Dharma in Dixie," a program featuring leaders and practitioners from Louisiana's Hindu and Buddhist communities. Wren's animated talk, fusing a whirlwind tour of Chinese history with a riveting critique of contemporary American culture, was by all accounts the highlight of the event.In Zen among the Magnolias, Wren wrote, "The two symbols used to write the word Zen are the symbols for God and warfare. For us who come out of a Judaic/ Christian background, we have the tradition of Jacob fighting with God and emerging from the fight with a new name, Israel (He who has fought with God)" (p. 7). By the time he spoke at my institution, Wren was already engaged in his final battle with cancer. During the chaos of Hurricane Katrina, we lost track of each other. Then I heard of the memorial service to be held in his honor at an Episcopal church in a New Orleans suburb."Zen Ben" Wren's brand of personal passion and intellectual integrity is a rare commodity in today's corporate academy. "The best teachers," he said, "never lose their student IDs, and they also bring out the master in their respective students" (p. 16). Loyola's zendo once housed an unforgettable teacher. [End Page 138]Peter A. HuffCentenary College of LouisianaCopyright © 2007 The University of Hawai'i Press... (shrink)

What are the conditions under which suspension of belief—or suspension, for short—is justified? Process reliabilists hold that our beliefs are justified if and only if these are produced or sustained by reliable cognitive processes. But they have said relatively little about suspension. Perhaps they think that we may easily extend an account of justified belief to deal with justified suspension. But it's not immediately clear how we may do so; in which case, evidentialism has a distinct advantage over reliabilism. In (...) this paper, I consider some proposals as to how process reliabilists might seek to account for justified suspension. Although several of these proposals do not work, two are promising. The first such proposal appeals to the notion of propositional justification; the second involves weaving evidentialist elements into reliabilism. I'll argue that the second proposal is better than the first. (shrink)

Examining the nature of teachers’ emotions and how they are managed and regulated in the act of teaching is crucial to assess the quality of teachers’ instruction. Despite the essential role emotions play in teachers’ lives and instruction, research on teachers’ emotions has not paid much attention on teachers’ emotions in the context of daily teaching. This paper explored elementary teachers’ emotions while preparing for teaching and during teaching mathematics, reasons that underlie these emotions, and the relationship between their emotions (...) and the quality of their mathematics instruction. Participants were seven elementary teachers working in the U.S. who participated in Holistic Individualized Coaching (HIC) professional development that consisted of five cycles of coaching over an year. For each coaching cycle, pre-coaching conversation and post-coaching conversation data were collected regarding emotions teachers felt in anticipation of teaching and during teaching retrospectively. In order to compare teachers’ emotions with instructional quality, coaching sessions were video recorded and analyzed to determine the quality of instruction. Findings of this study showed that teachers reported six categories of emotions (positive, negative, neutral, blended-positive, blended-negative, and mixed), described emotions often in non-typical ways (e.g., “not nervous”, “anxious but in a positive way”), and experienced mixed emotions (co-occcurence of positive and negative emotions) as the most dominant emotion. Teachers also had more positive emotions anticipating teaching than actually teaching the lesson. The reason teachers felt mixed emotions reflected the complex and context-specific nature of teaching, a phenonemenon not currently described in the teacher emotion literature. There were no clear relationships between emotional experiences and instructional quality. This study allowed participants to freely describe their authentic, complex, overlapping, and ambiguous emotions in the context of active teaching, which contributes opening up the possibilities of diversifying teacher emotion research and shows the significance and usefulness of understanding teachers’ emotions related to active instruction. (shrink)

This seventh volume of Collected Papers includes 70 papers comprising 974 pages on (theoretic and applied) neutrosophics, written between 2013-2021 by the author alone or in collaboration with the following 122 co-authors from 22 countries: Mohamed Abdel-Basset, Abdel-Nasser Hussian, C. Alexander, Mumtaz Ali, Yaman Akbulut, Amir Abdullah, Amira S. Ashour, Assia Bakali, Kousik Bhattacharya, Kainat Bibi, R. N. Boyd, Ümit Budak, Lulu Cai, Cenap Özel, Chang Su Kim, Victor Christianto, Chunlai Du, Chunxin Bo, Rituparna Chutia, Cu Nguyen Giap, Dao The (...) Son, Vinayak Devvrat, Arindam Dey, Partha Pratim Dey, Fahad Alsharari, Feng Yongfei, S. Ganesan, Shivam Ghildiyal, Bibhas C. Giri, Masooma Raza Hashmi, Ahmed Refaat Hawas, Hoang Viet Long, Le Hoang Son, Hongbo Wang, Hongnian Yu, Mihaiela Iliescu, Saeid Jafari, Temitope Gbolahan Jaiyeola, Naeem Jan, R. Jeevitha, Jun Ye, Anup Khan, Madad Khan, Salma Khan, Ilanthenral Kandasamy, W.B. Vasantha Kandasamy, Darjan Karabašević, Kifayat Ullah, Kishore Kumar P.K., Sujit Kumar De, Prasun Kumar Nayak, Malayalan Lathamaheswari, Luong Thi Hong Lan, Anam Luqman, Luu Quoc Dat, Tahir Mahmood, Hafsa M. Malik, Nivetha Martin, Mai Mohamed, Parimala Mani, Mingcong Deng, Mohammed A. Al Shumrani, Mohammad Hamidi, Mohamed Talea, Kalyan Mondal, Muhammad Akram, Muhammad Gulistan, Farshid Mofidnakhaei, Muhammad Shoaib, Muhammad Riaz, Karthika Muthusamy, Nabeela Ishfaq, Deivanayagampillai Nagarajan, Sumera Naz, Nguyen Dinh Hoa, Nguyen Tho Thong, Nguyen Xuan Thao, Noor ul Amin, Dragan Pamučar, Gabrijela Popović, S. Krishna Prabha, Surapati Pramanik, Priya R, Qiaoyan Li, Yaser Saber, Said Broumi, Saima Anis, Saleem Abdullah, Ganeshsree Selvachandran, Abdulkadir Sengür, Seyed Ahmad Edalatpanah, Shahbaz Ali, Shahzaib Ashraf, Shouzhen Zeng, Shio Gai Quek, Shuangwu Zhu, Shumaiza, Sidra Sayed, Sohail Iqbal, Songtao Shao, Sundas Shahzadi, Dragiša Stanujkić, Željko Stević, Udhayakumar Ramalingam, Zunaira Rashid, Hossein Rashmanlou, Rajkumar Verma, Luige Vlădăreanu, Victor Vlădăreanu, Desmond Jun Yi Tey, Selçuk Topal, Naveed Yaqoob, Yanhui Guo, Yee Fei Gan, Yingcang Ma, Young Bae Jun, Yuping Lai, Hafiz Abdul Wahab, Wei Yang, Xiaohong Zhang, Edmundas Kazimieras Zavadskas, Lemnaouar Zedam. (shrink)

In a short note written in 1929, Frank Ramsey put forward a reliabilist account of knowledge anticipating those given by Armstrong (1973) and Goldman (1967), among others, a few decades later. Some think that the note comprises the bulk of what Ramsey has to say about epistemology. But Ramsey’s ideas about epistemology extend beyond the note. Relatively little attention has been paid to his reliabilist account of reasonable belief. Even less attention has been paid to his reliabilist account of reasonable (...) degree of belief. In this paper, I spell out these aspects of Ramsey’s epistemology in more detail than has been done so far. I argue that Ramsey anticipates contemporary reliabilist accounts of justified belief and justified degree of belief. I also flesh out Ramsey’s reasons for being a reliabilist. This is worth doing if only because Ramsey has one of the earliest arguments for reliabilism, but it has received scarce attention. Also, Ramsey calls his reliabilism “a kind of pragmatism,” and examining the argument will help us clarify Ramsey’s pragmatist commitments and better understand his version of reliabilism. I argue that when viewed through contemporary lenses, Ramsey’s reliabilism contains revisionist elements: he’s not opposed to what we now call “concep- tual engineering.”. (shrink)

It’s often thought that the phenomenon of risk aggregation poses a problem for multi-premise closure but not for single-premise closure. But recently, Lasonen-Aarnio and Schechter have challenged this thought. Lasonen-Aarnio argues that, insofar as risk aggregation poses a problem for multi-premise closure, it poses a similar problem for single-premise closure. For she thinks that, there being such a thing as deductive risk, risk may aggregate over a single premise and the deduction itself. Schechter argues that single-premise closure succumbs to risk (...) aggregation outright. For he thinks that there could be a long sequence of competent single-premise deductions such that, even though we are justified in believing the initial premise of the sequence, intutively, we are not justified in believing the final conclusion. This intuition, Schechter thinks, vitiates single-premise closure. In this paper, I defend single-premise closure against the arguments offered by Lasonen-Aarnio and Schechter. (shrink)

Essentiellement composé de photographies aériennes, Earthscape est néanmoins un ouvrage de phénoménologie. Après avoir commencé des études d’architecture, puis soutenu une thèse de doctorat en philosophie à Freiburg, son auteur, Chan-fai Cheung, qui a dirigé le département de philosophie de la Chinese University of Hong Kong, met en effet, en tant que photographe, en suspens nos appréhensions habituelles et, pour ainsi dire, naturelles de la terre ; comme l’écrit Bernhard Waldenfels à propos...

ABSTRACT Leaders have been thought to play a vital role in influencing employees’ unethical behavior. However, what happens to leaders and followers in the aftermath of unethical conduct has received little attention in the literature. Drawing from the correspondent inference theory, we examine the conditions under which leaders attribute their followers’ unethical behavior to poor moral character and eventually assign them low performance ratings. Through a two-wave research design and data from 290 matched employee–leader dyads, we found that a leader (...) is more likely to infer that a follower who has engaged in unethical behavior is of poor moral character when the leader has a higher moral identity, and the leader will impose lower performance ratings on this follower when the leader prefers lower moral decoupling. (shrink)

Tout au long de l’histoire de la Chine, les confucéens se sont opposés au contrôle rigoureux du gouvernement légiste et ont mis en garde contre les effets négatifs de l’intervention de l’État dans l’économie. Cela ne s’est toutefois pas traduit par l’approbation d’un régime de droits de propriété privée sans entraves. Du point de vue confucéen, l’État a l’obligation de garantir les conditions du bien-être matériel de base de la population et celle-ci est prioritaire sur la promotion du marché libre, (...) ce qui devrait inspirer un régime justifiable de droits de propriété. Historiquement, les confucéens ont plaidé pour l’abolition des monopoles d’État sur le sel et sur le fer sous la dynastie Han, tandis que le système du « champ de captage » chez Mencius a permis à l’État d’attribuer des terres sur des fondements égalitaires. Ces exemples montrent que l’objectif principal des penseurs confucéens n’est ni un contrôle absolu de l’État sur l’économie, ni une forme de marché libre, mais plutôt un mixte pour le bien-être de la population. De nos jours, une attention particulière est accordée aux valeurs confucéennes dans les régimes de droits de propriété en Asie de l’Est et elle semble inciter les États à redistribuer les ressources de façon égalitaire, par exemple sous la forme d’une portion importante de logements sociaux, à Singapour et à Hong Kong ou, dans le secteur agricole en Chine, de la renaissance moderne du système du « champ de captage » de Mencius sous Deng Xiaoping. Dans ces exemples, l’accès de la population à la terre et au logement sont les garanties de son bien-être matériel basique : c’est ce qui a été privilégié sur un marché immobilier libre (voire libertarien). Une valeur centrale pour la garantie du bien-être matériel de base était le fait Mencius et Confucius, qui considèrent la survie du peuple comme condition préalable nécessaire au bon fonctionnement de tout ordre étatique. Alors que l’idée selon laquelle le confucianisme s’oppose en fait aux droits de propriété privée est largement répandue, cet essai suggère que le confucianisme propose plutôt sa propre théorie de la propriété. Au lieu de contester les droits de propriété en tant que tels, il remet en question les conceptualisations européennes et américaines de ces droits. Fondamentalement, la théorie confucéenne de la propriété considère que les droits de propriété sont « particularistes » et relatifs à d’autres considérations sociales. Par conséquent, ces droits peuvent primer sur les droits individuels, si besoin est. Cette notion confucéenne de la propriété peut non seulement être considérée comme une alternative à la conception libérale occidentale de la propriété, mais elle peut également offrir un point de départ viable pour examiner une multitude de notions de droit façonnées dans un contexte international. S’éloigner d’une notion centrée sur l’Occident et prendre en compte d’autres théories, comme le confucianisme, peut s’avérer crucial non seulement pour l’État chinois dans l’élaboration de ses lois et de ses règlements, mais aussi pour la communauté internationale lors de la rédaction d’accords véritablement internationaux. Cet essai montre comment les droits de propriété de type confucéen ont influencé le fonctionnement des pays d’Asie de l’Est d’héritage confucéen et continuent de le faire. Classification JEL : P14. (shrink)

This eleventh volume of Collected Papers includes 90 papers comprising 988 pages on Physics, Artificial Intelligence, Health Issues, Decision Making, Economics, Statistics, written between 2001-2022 by the author alone or in collaboration with the following 84 co-authors (alphabetically ordered) from 19 countries: Abhijit Saha, Abu Sufian, Jack Allen, Shahbaz Ali, Ali Safaa Sadiq, Aliya Fahmi, Atiqa Fakhar, Atiqa Firdous, Sukanto Bhattacharya, Robert N. Boyd, Victor Chang, Victor Christianto, V. Christy, Dao The Son, Debjit Dutta, Azeddine Elhassouny, Fazal Ghani, Fazli Amin, (...) Anirudha Ghosha, Nasruddin Hassan, Hoang Viet Long, Jhulaneswar Baidya, Jin Kim, Jun Ye, Darjan Karabašević, Vasilios N. Katsikis, Ieva Meidutė-Kavaliauskienė, F. Kaymarm, Nour Eldeen M. Khalifa, Madad Khan, Qaisar Khan, M. Khoshnevisan, Kifayat Ullah,, Volodymyr Krasnoholovets, Mukesh Kumar, Le Hoang Son, Luong Thi Hong Lan, Tahir Mahmood, Mahmoud Ismail, Mohamed Abdel-Basset, Siti Nurul Fitriah Mohamad, Mohamed Loey, Mai Mohamed, K. Mohana, Kalyan Mondal, Muhammad Gulfam, Muhammad Khalid Mahmood, Muhammad Jamil, Muhammad Yaqub Khan, Muhammad Riaz, Nguyen Dinh Hoa, Cu Nguyen Giap, Nguyen Tho Thong, Peide Liu, Pham Huy Thong, Gabrijela Popović‬‬‬‬‬‬‬‬‬‬, Surapati Pramanik, Dmitri Rabounski, Roslan Hasni, Rumi Roy, Tapan Kumar Roy, Said Broumi, Saleem Abdullah, Muzafer Saračević, Ganeshsree Selvachandran, Shariful Alam, Shyamal Dalapati, Housila P. Singh, R. Singh, Rajesh Singh, Predrag S. Stanimirović, Kasan Susilo, Dragiša Stanujkić, Alexandra Şandru, Ovidiu Ilie Şandru, Zenonas Turskis, Yunita Umniyati, Alptekin Ulutaș, Maikel Yelandi Leyva Vázquez, Binyamin Yusoff, Edmundas Kazimieras Zavadskas, Zhao Loon Wang.‬‬‬‬. (shrink)

What is it for an imprecise credence to be justified? It might be thought that this is not a particularly urgent question for friends of imprecise credences to answer. For one might think that its answer just depends on how a well-trodden issue in epistemology plays out—namely, that of which theory of doxastic justification, be it reliabilism, evidentialism, or some other theory, is correct. I’ll argue, however, that it’s difficult for reliabilists to accommodate imprecise credences, at least if we understand (...) such credences to be determinate first-order attitudes. If I’m right, reliabilists will have to reject imprecise credences, and friends of imprecise credences will have to reject reliabilism. Near the end of the paper, I’ll also consider whether reliabilism can accommodate indeterminate credences. (shrink)

The article analyzes the interpretation of Fr. Alexander Men of Buddhism as teaching of the “Axial Age”. It is based on his seven-volume work “History of Religion: In Search of the Way, Truth and Life”. First defines the methodology used by Fr. Alexander, which is comparative and hermeneutic in nature. At the same time, he proceeds from a theistic-Christian value position, which, nevertheless, allows him respectfully treats other religious-philosophical traditions. The originality of the author’s interpretation of Buddhism is determined, both (...) its adequate features and one-sided, set by the value orientation. The concepts of transcendence and transcendent are differentiated, which allows conducting a comparative analysis of Buddhism and Christianity, assessments given by Fr. Alexander. The denial of the transcendent in Buddhism does not mean the absence of transcendence, especially in understanding the status of nirvana, which is defined purely apophatically. In the Indian worldview, he finds five essential principles that make Buddhism and Christianity related, despite all the difference in their positions: apophaticism, denial of the highest value of earthly goods, recognition of the high dignity of personal asceticism in spiritual life, the concept of “karma” as retribution, the idea of salvation-liberation as the main goal of religion. These principles, in his opinion, “constitute a strong bridge connecting Eastern religious experience with the Gospel”. The work of A. Men contributes to the expansion of the cultural horizon, liberation from both nationalist and Eurocentric points of view, contributes to the development of a dialogue that is so necessary right now. It is noted that the “Axial Age” concept by K. Jaspers as a whole allows avoiding one-sided assessments, revealing the common source of all axial teachings, which can be defined as “a breakthrough to the transcendent”. (shrink)

Based on a national survey of Chinese scientific personnel in 2008, this paper sheds new light on the relationship between social networks and scientific performance. In this study, we used position generator to measure scientists’ ego-centered social networks. The scientists’ performance was measured by multiple indexes, including recognitions from the academic, governmental, and market sectors. The findings show that size and composition of scientists’ social networks have significant effect on their scientific performance. The notions of “information communication mechanism” and “resource (...) acquisition mechanism” are introduced to explain how network composition affects scientific performance along multiple dimensions. The policy implications of the study are also discussed. (shrink)

Previous studies have reported abnormal amplitude of low-frequency fluctuation and regional homogeneity in patients with migraine without aura using resting-state functional magnetic resonance imaging. However, how whole brain functional connectivity pattern homogeneity and its corresponding functional connectivity changes in patients with migraine without aura is unknown. In the current study, we employed a recently developed whole brain functional connectivity homogeneity method to identify the voxel-wise changes of functional connectivity patterns in 21 patients with migraine without aura and 21 gender and (...) age matched healthy controls. Moreover, resting-state functional connectivity analysis was used to reveal the changes of corresponding functional connectivities. FcHo analyses identified significantly decreased FcHo values in the posterior cingulate cortex, thalamus, and left anterior insula in patients with migraine without aura compared to healthy controls. Functional connectivity analyses further found decreased functional connectivities between PCC and medial prefrontal cortex, between AI and anterior cingulate cortex, and between THA and left precentral gyrus. The functional connectivities between THA and PCG were negatively correlated with pain intensity. Our findings indicated that whole brain FcHo and connectivity abnormalities of these regions may be associated with functional impairments in pain processing in patients with migraine without aura. (shrink)

Suppose we wish to provide a naturalistic account of intentionality. Like several other philosophers, we focus on the intentionality of belief, hoping that we may later supplement our account to accommodate other intentional states like desires and fears. Now suppose that we also take partial beliefs or credences seriously. In cashing out our favoured theory of intentionality, we may for the sake of simplicity talk as if belief is merely binary or all-or-nothing. But we should be able to supplement or (...) modify our account to accommodate credences. I shall argue, however, that it is difficult to do so with respect to certain causal or teleological theories of intentionality-in particular, those advanced by the likes of Stalnaker (Inquiry, 1984) and Millikan (J Philos 86:281–297, 1989). I shall first show that such theories are tailor-made to account for the intentionality of binary beliefs. Then I shall argue that it is hard to extend or supplement such theories to accommodate credences. Finally, I shall offer some natural ways of modifying the theories that involve an appeal to objective probabilities. But unfortunately, such modifications face problems. (shrink)

Human errors are widely considered among the major causes of road accidents. Furthermore, it is estimated that more than 90% of vehicle crashes causing fatal and permanent injuries are directly related to mental tiredness, fatigue, and drowsiness of the drivers. In particular, driving drowsiness is recognized as a crucial aspect in the context of road safety, since drowsy drivers can suddenly lose control of the car. Moreover, the driving drowsiness episodes mostly appear suddenly without any prior behavioral evidence. The present (...) study aimed at characterizing the onset of drowsiness in car drivers by means of a multimodal neurophysiological approach to develop a synthetic electroencephalographic -based index, able to detect drowsy events. The study involved 19 participants in a simulated scenario structured in a sequence of driving tasks under different situations and traffic conditions. The experimental conditions were designed to induce prominent mental drowsiness in the final part. The EEG-based index, so-called “MDrow index”, was developed and validated to detect the driving drowsiness of the participants. The MDrow index was derived from the Global Field Power calculated in the Alpha EEG frequency band over the parietal brain sites. The results demonstrated the reliability of the proposed MDrow index in detecting the driving drowsiness experienced by the participants, resulting also more sensitive and timely sensible with respect to more conventional autonomic parameters, such as the EyeBlinks Rate and the Heart Rate Variability, and to subjective measurements. (shrink)

The understanding of food cue associated neural activations that predict future weight variability may guide the design of effective prevention programs and treatments for overeating and obesity. The current study investigated the association between brain response to different food odors with varied energy density and individual changes of body mass index (BMI) over two years. Twenty-five participants received high-fat (chocolate and peanut), low-fat (bread and peach) food odors and a nonfood odor (rose) while the brain activation was measured using functional (...) magnetic resonance imaging (fMRI). BMIs were calculated with participant’s self-reported body weight and height collected at the time of fMRI scan and again at two years later. Regression analyses revealed significant negative correlations between BMI increase over 2 years and brain activation of the bilateral precuneus and the right posterior cingulate cortex in response to high-fat versus low-fat food odors. In addition, brain activation of the right supplementary motor area in response to food vs non-food odor was negatively correlated to subsequent BMI increase over 2 years. Taken together, the current findings suggest that individual differences in neural responsivity to (high calorie) food odors in brain regions of the default mode and motor control network serve as a neural marker for future BMI change. (shrink)

Machine learning has been proven useful for solving the bottlenecks in building expert systems. Noise in the training instances will, however, confuse a learning mechanism. Two main steps are adopted here to solve this problem. The first step is to appropriately arrange the training order of the instances. It is well known from Psychology that different orders of presentation of the same set of training instances to a human may cause different learning results. This idea is used here for machine (...) learning and an order arrangement scheme is proposed. The second step is to modify a conventional noise-free learning algorithm, thus making it suitable for noisy environment. The generalized version space learning algorithm is then adopted to process the training instances for deriving good concepts. Finally, experiments on the Iris Flower problem show that the new scheme can produce a good training order, allowing the generalized version space algorithm to have a satisfactory learning result. (shrink)

Knowledge sharing is the major driving force to maintain enterprises’ competitiveness. This study extends the current knowledge-sharing research by considering knowledge sharing as comprising four types: automatic response, rational reflection, ridiculed reflection, and deprived reflection, based on Kahneman’s types of system thinking. Drawing on the motivation-action-outcome model, this study explored how individuals’ intrinsic motivation can guide the action of knowledge sharing and reflect the outcome of creative self-efficacy in intelligent transportation jobs. By snowball sampling in intelligent transportation companies, a total (...) of 232 effective questionnaires were collected, and confirmatory factor analysis with structural equation modeling was performed. The research results showed that: intrinsic motivation was positively related to the four types of knowledge sharing tendencies; automatic response was not significantly related to creative self-efficacy; rational reflection was positively associated with creative self-efficacy; but ridiculed and deprived reflection were negatively related to creative self-efficacy. These results can be applied to encourage employees to practice rational reflection in knowledge sharing to enhance their creative self-efficacy in intelligent transportation jobs. (shrink)

Ce travail explore l’origine d’un malentendu vieux de cinq siècles concernant la foi justifiante. Dieu justifie-t-il le pécheur par la foi seule ( sola fide ) comme le disent les luthériens ou par la foi formée par la charité ( fide caritate formata ) comme le disent les catholiques? Il s’agit d’une des différences les plus débattues entre les deux traditions. Une étude précise des sources et une comparaison entre les textes de Thomas d’Aquin et de Martin Luther consacrés à (...) l’interprétation de la fides caritate formata permet de constater que, malgré la compréhension différente de la formule, ils ont en réalité la même idée de la foi justifiante en raison d’une même fidélité à l’Écriture. C’est en puisant à cette source commune qu’aujourd’hui encore, ils montrent aux Églises un chemin d’unité. (shrink)

ObjectivesThe purpose of this study was to identify risk factors for delirium after total joint arthroplasty and provide theoretical guidance for reducing the incidence of delirium after TJA.MethodsThe protocol for this meta-analysis is registered with PROSPERO. We searched PubMed, the Cochrane Library and Embase for observational studies on risk factors for delirium after TJA. Review Manager 5.3 was used to calculate the relative risk or standard mean difference of potential risk factors related to TJA. STATA 14.0 was used for quantitative (...) publication bias evaluation.ResultsIn total, 25 studies including 3,767,761 patients from 9 countries were included. Old age has been widely recognized as a risk factor for delirium. Our results showed that the main risk factors for delirium after TJA were patient factors, comorbidities, surgical factors and drug factors.ConclusionsMultiple risk factors were associated with delirium after TJA. These results may help doctors predict the occurrence of delirium after surgery and determine the correct treatment.Systematic review registrationhttps://www.crd.york.ac.uk/prospero/, identifier: CRD42020170031. (shrink)

Retailers are faced with a dilemma of whether to share demand information with other supply chain members, and if so, how to share it. Our research interest is motivated by the grounds that the value of downstream retailers’ sales information to upstream manufacturers is to improve the accuracy of manufacturers’ order forecasting. This problem is particularly important in the remanufacturing of closed-loop supply chains. In this study, we consider a retailer as the demand information holder, who sells new and remanufactured (...) products in wholesale to a manufacturer and, simultaneously, she and the manufacturer competitively collect used products from the customers. We explicitly characterize the role of information sharing in a CLSC. We contributed to the information-sharing literature by integrating the existing information-sharing model with dual recycling channels and channel power structure. Previous literature suggests that retailers prefer to share demand information with other firms when the market demand is high. However, surprisingly, we find that when the manufacturer does not play a leading role, the retailer shares her forecast demand information with the manufacturer if the market demand is low. We also show that information sharing reduces the overall profit of the supply chain when the manufacturer dominates the market. In addition, our results also illustrate that information sharing affects the performance of the supply chain mainly by affecting the wholesale price. (shrink)

Authority in Morals: An Essay in Christian Ethics. By Gerard J. Hughes On Human Nature. By Edward O. Wilson Democracy and Ethical Life. By Claes G. Ryn The Foundations of Modern Political Thought. By Quentin Skinner. 2 vols. Phenomenology and the Social World: the Philosophy of Merleau‐Ponty and its Relation to the Social Conscience. By Laurie Spurting Philosophical Foundations of the Three Sociologies. By Ted Benton Christianity and the World Order. By Edward Norman. Oxford, Oxford University Press, 1979, £3.50. The (...) Stoics. Edited by John M. Rist Descartes. By Margaret D. Wilson Physicalism. By K.V. Wilkes Kierkegaard as Educator. By R.J. Manheimer Two Ages: The Age of Revolution and the Present Age. By Søren Kierkegaard, translated and edited by Howard and Edna Hong Parables of Kierkegaard. Edited by Thomas C. Oden Thomas Carlyle: ‘Cahinist without the Theology’. By Eloise M. Behnken The Praise of 'Sons of Bitches’. By James V. Schall The Inner Eye of Love. By William Johnston The River Within. By Christopher Bryant The Religious Imagination and the Sense of God. By John Bowker Old Testament Theology: A Fresh Approach. By Ronald E. Clements What is a Gospel? By Charles H. Talbert Urchristliche Prophetic. By Gerhard Dautzenberg Amphttochii Icontensis Opera. Edited by Cornells Datema Man and Nature in the Renaissance. By Allen G. Debus The Church in Late Victorian Scotland 1874–1900. By Andrew L. Drummond and James Bullock. Ppix, 342, Edinburgh, The St Andrew Press, 1978, £10.50. From Office to Profession: The New England Ministry 1750–1860. By Donald M. Scott Bemard‐Lazare: Anti‐Semitism and the Problem of Jewish Identity in Late Nineteenth Century France. By Nelly Wilson. (shrink)

The following framework of theses, roughly hewn, shapes contemporary discussion of the problem of mental causation: (1) Non-Identity of the Mental and the Physical Mental properties and states cannot be identified with specific physical properties and states. (2) Causal Closure (Completeness) of the Physical The objective probability of every physical event is fixed by prior physical events and laws alone. (This thesis is sometimes expressed in terms of explanation: In tracing the causal history of any physical event, one need not (...) advert to any non-physical events or laws. To the extent that there is any explanation available for a physical event, there is a complete explanation available couched entirely in physical vocabulary. We prefer the probability formulation, as it should be acceptable to any physicalist, though some reject the explanation formulation.) (3) Causal Exclusion There is at most one complete and wholly independent explanation for any given event or sequence of events. (shrink)

Before she became a Buddhist nun in the tradition of Thich Nhat Hanh, Sister Dang Nghiem was a doctor. Born during the Tet Offensive and part of the amnesty for Amerasian children of the late 1970s, Dang Nghiem arrived in this country virtually penniless and with no home. She lived with three foster families, graduated high school with honors, earned two undergraduate degrees, and became a doctor. When the man she thought she'd spend her life with suddenly drowned, (...) Sister Dang Nghiem left medicine and joined the monastic community of Thich Nhat Hanh. It is from this vantage point that Dang Nghiem writes about her journey of healing. Devastated by the diagnosis and symptoms of Lyme Disease, she realized that she was also reliving many of the unresolved traumas from earlier in her life. She applied both her medical knowledge and her advanced understanding and practice of mindfulness to healing. Through meditation she finally came to understand what it means to "master" suffering. In Mindfulness as Medicine Sister Dang Nghiem leads readers through her profound journey of healing and shares step-by-step directions for the techniques she used to transform her suffering. (shrink)

洪耀勳是誰？是否有臺灣哲學？何謂臺灣哲學？何以洪耀勳的思想與實存哲學、日本哲學有深刻的關聯？哲學在東亞的接受與發展脈絡和洪耀勳的哲學思想有何關聯？洪耀勳的哲學思想能以何種形式和東亞的哲學發展產生關聯？ 其哲學思想有何種當代性意義？ 本書收錄洪耀勳日治時期的八篇哲學文章，撰寫年代在1934至1943十年之間，其中或隱或顯地援用日本京都學派哲學作為其哲學思索的資源。洪耀勳援引西田幾多郎「我和你」的理論，針對當時哲學發展的脈動，提出貼 近當代哲學需求的歷史實存概念。此外，他在探索臺灣文學創作的哲學理論時，亦以實存概念出發，主張新康德學派的價值哲學應與歷史實存形成呼應，藉以超越形而上學的價值世界。實存概念經洪耀勳的哲學探索，使得和辻哲 郎的風土論、務臺理作「表現世界的邏輯」、田邊元的「種的邏輯」等哲學資源，以一種「個別、特殊、普遍」的臺灣歷史實存姿態出現，並在異文化的臺灣，得到特殊性的發展。 Who is Hung Yao-hsün? Is there Taiwanese philosophy? What is Taiwanese philosophy? Why is Hung Yao-hsün’s thought deeply related to philosophy of existence and Japanese philosophy? What is the relationship between the reception and development of philosophy in East Asia and Hung Yao-hsün’s philosophical thought? In what form can Hung Yao-hsün’s philosophical thoughts be related to the development of philosophy in East Asia? What is the contemporary significance of his philosophical thinking? This book contains eight philosophical articles written (...) by Hung Yao-hsün between1934-1943, when Taiwan was under Japanese rule. These papers show implicit and explicit references to Kyoto School philosophy, which is a resource for his philosophical thinking. In response to the philosophical development at that time, Hung develops the notion of historical existence by citing Nishida’s theory of I and Thou. Besides, he explores the concept of existence as the philosophical foundation of Taiwanese literature, and argues the philosophy of value of Neo-Kantianism should echo the historical reality in order to overcome the metaphysical world of value. Hung’s philosophy deepens the concept of existence, and transforms the philosophical resources of Watsuji’s theory of Fūdo, Mutai Risaku’s logic of world expression and Tanabe’s logic of species into Taiwan’s historical reality of “individuality, particularity and universality;” these philosophies developed into a new dimension in Taiwan, a culture alien to Japan. (shrink)