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)

This paper is about activities of ‘community of inquiry’ on the basis of Lipman’s model applied at a kindergarten in Seoul, Korea. The activities of community of inquiry, basically, includes a series of activities, for example, reading textbooks, making up questions, discussing on themes, working out exercises and further responding. At the beginning of P4C lessons, young children had difficulties in reading texts with no pictures, and making up questions. Having philosophy lessons repeatedly, they were accustomed to the activities, felt (...) joy of thinking by themselves, and enjoyed dialoguing with friends and discussing together. The young children in the community of inquiry showed intimacy and curiosity about the stories written by Dr, Chung, which described typical Korean young child’s daily life and were full of situations experienced in their families and kindergartens. The young children were interested in inquiring philosophical aspects of the stories, tried to think by themselves like philosophers, and finally could achieve the goals of P4C, in short, to think by themselves, to cultivate ethical and aesthetic mind, and to harmonize with others. (shrink)

Applying media effects and attributions to news coverage of corporate social responsibility (CSR) issues, this content analysis examines recent CSR news in the United States. Results showed that the news media presented CSR activities positively with episodic events, offering proactive solutions to social problems, particularly when the media attributed CSR to corporate motives for social benefits. Opposing results were detected when the media inferred corporations’ business motives from CSR activities. Further, the general non-business media favorably described CSR cases with social (...) motives and episodic events, whereas the business-specific media critically portrayed business motives and thematic issues behind CSR activities. Study implications are discussed. (shrink)

This paper investigates the concept of missio Dei at Willingen and beyond, and identifies its most remarkable feature which regards God as the initiator and subject of mission, thereby redefining missio ecclesiae with three striking characteristics: first, all places of the world including both the immediate neighborhood and the uttermost parts of the earths; second, all spheres of life such as society, politics, economy and culture; and finally, all events of the time such as catastrophes in the history.In so doing, (...) this paper clearly discovers that missio Dei is here approached primarily in a differentiation from or a sharp contrast to missio ecclesiae from the start, and that, for that reason, the concept of missio Dei at Willingen and beyond has not been fully trinitarian, though it often mentions the triune God. And it also discovers that it goes further either toward an emphasis on culture on the one hand, or toward that on the world on the other hand.Such being the case, this paper suggests that it is necessary to consider the implications of the doctrine of the Trinity for mission more fully to reconfigure the concept of missio Dei. Due to some limits, this paper does not deal with this issue full-fledgedly, but intends to suggest a couple of guidelines for doing so. First, we need to approach missio Dei quite differently, that is, primarily not in relation to missio ecclesiae but in relation to processio Dei, that is, the procession of the triune God. Second, noting that, since the early church, missio Dei has been understood primarily in relation to processio Dei, we need to keep in mind that we could not discuss missio more fully without dealing with processio, and vice versa. If we have these two guidelines in mind, the concept of missio Dei would be much more abundant and fruitful. Further studies on some particular implications of the doctrine of the Trinity for mission need to be done in missiology and also theology in general in the near future. (shrink)

ObjectiveThis pilot study aimed to evaluate the efficacy of a digital cognitive behavioral therapy in patients with cancer experiencing sleep problems.MethodsA total of 57 participants aged 25–65 years were randomly assigned to three groups—21 participants to a dCBT program, 20 participants to an app-based attentional control program, and 16 participants to a waitlist control group—and evaluated offline before and after the program completion. Of the 57 participants, there were a total of 45 study completers, 15 participants in each group. The (...) dependent variables were sleep quality scores, measured by the Pittsburgh Sleep Quality Index and health-related quality of life scores, measured using the Short-Form 36, and attentional bias scores from a dot-probe computer task.ResultsFor both the intention-to-treat and study-completers analyses, a significant increase supported by a large effect size was found in the quality of sleep score of the HARUToday Sleep group compared to both the app-based attentional control and the waitlist control group. However, no significant changes were found in the quality of life and attentional bias scores.ConclusionOur results suggest that the HARUToday Sleep app has the potential to serve as an intervention module to enhance the sleep quality of patients with cancer experiencing sleep problems. (shrink)

Tumor‐infiltrating lymphocyte (TIL) therapy is a promising approach for treating refractory or advanced solid cancers by using autologous TILs harvested from cancer tissues. Despite the heterogeneity of cancer, TIL therapy can potentially produce a positive therapeutic response, including complete remission.After decades of research on lymphocyte functions, culture/expansion methods, therapeutic protocols, and multiple clinical trials, TIL therapy has finally reached a stage where it can be formally approved for clinical use.TIL therapy is expected to hold a unique position among anti‐cancer therapeutic (...) options as a standard intervention. To successfully introduce TIL therapy into clinical settings, there is a need to expand therapeutic indications and set up the best protocols for cancer tissue sampling and manufacturing, and related clinical trials. Moreover, studies on next‐generation TIL therapy have already begun, and post‐approval real‐world data will promote and support further research. (shrink)

Chung-ying Cheng’s onto-generative hermeneutical studies of the foundational philosophical texts of China and the Western philosophical traditions expand the horizon of comparative interpretative analyses. The origin of onto-generative hermeneutics is multifaceted, ranging from the Yijing 《易經》(the Book of Changes) and the Neo-Confucian text of Zhang Zai, Ximing《西銘》 (the Western Inscription) to the phenomenology of Husserl and Merleau-Ponty, and to the hermeneutics of Gadamer. Building on Cheng’s examination of the relation between phenomenology, hermeneutics, and the classical texts of Chinese philosophy, (...) the present discussion begins with an exploration of the origin and the continuation of phenomenology and hermeneutics in a comparative frame of reference of Chinese and Greek texts. (shrink)

Philosophers of dispositionalism deny the Humean account of causality in terms of constant conjunction, contiguity, temporal priority and contingency. And some of them go further to explain the causal relation not between events or objects, but between properties, in terms of reciprocity, simultaneity, ubiquity, intentionality and holism. But their exposition seems to remain fragmented even though they try to make use of the notions of intentionality and holim. I would inquire reasons why it is piecemeal, by analysing that they employ (...) these notions of intentionality and holism which has been constructed within the dualistic tradition. If one wants to make the dispositional project to be powerful, she should look for the notions of intentionality and holism which are free of the dualistic traits and which have been constructed in the tradition of naturalism. The concept of integrationality may be a candidate for such a task. This conception was coined in Zhongyong under the name of cheng in that there is nothing without cheng, and was developed in one of Sok-hon Ham's thesis that any entity in the world contains "seed" within it to realize objectives shared by all involved. Humans are privileged and distinct from other natures, but there is continuity between them. An example of the integrationality applied to the case of humans would be that realization of myself and realizations of all others are one and not two. I would summarize notions of "cheng" and "seed" by offering the integrationality thesis, that is, that there is integrationality in any entity like dispositions such that the integrationality is a power to realize the embedded objective of it in the context where it interacts with all others. I would claim that integrationality is a metaphysical basis for a way of human thinking, by arguing that it is a necessary part of presupposition for our understanding of the world without which the world is not intelligible. The notion of integrationality is involved empirically as well as conceptually. Empirically, there are numerous reports from physics, biology and information science, which provide with a clue which may well be taken to show the ubiquitous integrationality. But some conceptual considerations would also indicate necessarily toward the same direction. These would include various theses of ontology, epistemology, disposition, modality, naturalized intentionality, fitting and topics like these. I will investigate some of them in order to justify my claim of this paper. (shrink)

1 Introduction1 In the 1980s, hermeneutics was often incorporated into deconstructionism and literary theory. Rather than focus on authorial intentions, the nature of writing itself including codes used to construct meaning, socio-economic contexts and inequalities of power,2 Gadamer introduced a different perspective; the interplay between effects of history on a reader’s understanding and the tradition(s) handed down in writing. This interplay in which a reader’s prejudices are called into question and modified by the text in a fusion of understanding and (...) topic revitalized the study of the printed word. Gadamer’s turn to language for understanding the meaning of Being also appealed to the post-modern antipathy toward modernity and metaphysics.3 If the truth and validity of interpretations are limited to communities of language, then our mode of being in history cannot but be historical. This point of view rendered Gadamer’s phenomenological hermeneutics vulnerable to the critique of moral and epistemological relativism. However, Gadamer’s theory of interpretation also stems from re-examination of the beginning of knowledge in the Pre-Socratics and Plato, and on this basis, is receptive to another dimension of inquiry than that which was trending in North America. -/- At the East-West Center, University of Hawai’i at Manoa in 1982, Chung-ying Cheng for the first time introduced onto-hermeneutics to an audience of esteemed philosophers including Li Zehou, Ren Jiyu, Feng Youlan, and Zhang Liwen.4 In contrast to schools of deconstruction and literary theory that had disengaged the interpreter from trans-historical sources of meaning and truth, Cheng explained that interpreters exist within a cosmological order inextricable from responsibility to harmonize Heaven and Earth in creative acts of interpretation. By integrating Chinese cosmology into hermeneutics through ontology, he tacitly challenged philosophers in the West to re-examine assumptions about humanity’s place in nature and by implication, Gadamer’s recovery of the beginnings of knowledge in Western philosophy. -/- Cheng’s Neo-Confucianism is inspired by the method and goals of Thomé H. Fang. The following words by Fang seem to prefigure, although in an indistinct and bundled way, aspects of Cheng’s philosophy including a Mencian theory of human nature, comprehensive observation, and creativity: “In the very process of living in concord with creative Nature, Man is charged with an ideal to be fully realized in the light of the principle of comprehensive harmony.”5 Like Fang, Cheng reinvigorates Chinese culture and language, but not solely in order to vindicate the insights of Neo-Confucianism. He has studied Western thought, from pragmatism and the analytic school to German idealism and phenomenology, to unlock and clarify philosophical concepts within the Yijing tradition and thereby render them intelligible to Anglophones. The result has been an awakening of Western scholars to the moral and cultural consequences of decoupling their thought from metaphysical foundations that are neither dogmatic nor doctrinal. -/- Not unlike the dialectic of Gadamer’s dialogue form, onto-generative hermeneutics integrates contrary positions on the same topic in order to blend both sides into a world philosophy, or as Cheng says, a “totalizing or integrative theory,”6 not to be confused with a theoretical rewording of a theory. On the contrary, the universal scope and relevance of hermeneutics stems from personal experience. Just as Gadamer, in response to faction and strife, immersed himself in Plato during the war years, and developed a method with which to harmonize opposites, so too, according to On-cho Ng, was Cheng moved by faction, strife and political persecution to develop a path toward unity.7 Gadamer taught at McMaster University in Hamilton, Ontario, and Cheng at the University of Hawai’i at Manoa among other institutions in North America. They facilitated trans-continental educational and cultural ties. Similar experiences yield similar insights irrespective of differences of time and place. Hence, authors in this issue who reside in Europe, China and North America, delineate the differences between Gadamer and Cheng, yet also, in light of Cheng’s onto-generative method and cosmology, develop integrative theories. Due to the page-budget restriction of the publisher, certain articles of this special theme will be subsequently published in the next issue. -/- 2 Integrative Theory This special issue of The Journal of Chinese Philosophy confirms a dimension of hermeneutics that Cheng has both motivated and inspired. The contributors do not abide by the conviction that since thought is mediated by language, interpretations cannot transcend culture. On the contrary, their research exemplifies the fruits of trans-historical onto-dialogical hermeneutics within limits defined by their field inquiry, organized into Parts I and II, around three themes: language, the philosophy of history and ethics. -/- Andrew Fuyarchuk introduces the theme of ontology in relation to Gadamer’s turn to language. Fuyarchuk argues that Chung-ying Cheng’s criticism of Gadamer’s hermeneutics is informed by Heidegger’s concept of Dasein and thereby overlooks how Gadamer’s Platonic-Pythagorean problem of the division between the One and Many is harmonized in the event of language, which in turn positions Gadamer in proximity to the presupposed grounds of receptivity in Cheng’s onto-generative hermeneutics. Lauren Pfister’s contributing article addresses the year 2000 meeting between Cheng and Gadamer in Heidelberg and expands the transhistorical grounds of meaning in Gadamer to matters of theology. Pfister’s summary of the written Chinese record of their conversation indicates that Cheng does not address the role of Christian philosophy and hence, the role of the inner word in Gadamer’s hermeneutics. This is important not only for detecting changes in Cheng’s philosophical development, but also for modifying his hermeneutics along the lines of a living conversation, possibilities explored by Pfister in a sequel to the article submitted to this issue. Nevertheless, by raising the issue of how Gadamer’s turn to language for understanding the meaning of Being extends possibilities in Cheng’s thought, Pfister anticipates the article by Katarina Gajdosova. She returns to the roots of Chinese thought during the Warring States period and broadens the meaning of names in recently excavated texts. Contrary to the conventions about how to understand terms, she appeals to both Heidegger’s ontology and Cheng’s notion of receptivity and creativity to reinterpret naming in relation to cosmology. Along the same lines, insofar as the event of Being is lingual, Jay Goulding captures its emergent structure in an evolving community of scholars and scholarship. He recalls his philosophical journey toward Cheng’s philosophy that begins in conversations with Gadamer at McMaster University in Hamilton, leads to Heidegger and Asian thought, expands into turning points with teachers and colleagues from various backgrounds that by increments contributed to Goulding’s formulation of “Daoist phenomenology.” -/- Although differing traditions guide their inquiries and research, Cheng and Gadamer recall the wisdom of the past to ameliorate the fragmentation in contemporary life. This leads them to re-examine the origins of philosophy; historical roots and thus sources of creative re-interpretations East and West whose affinities are developed in contributions by Hyun Höchsmann and Friederike Assandri. Höchsmann assesses convergences and divergences in the origins of Chinese and Western philosophy (Confucius and Socrates, the Yijing and Pre-Socratics) that culminates in pairing Gadamer’s understanding of paideia in the context of Plato’s political cosmology in the Timaeus with moral and social cultivation in The Western Inscription. She delineates the limits of this comparison which in turn justifies introducing Vattimo’s notion of locality. Assandri’s comparative analysis moves between India and China, Buddhism and Tang Daoism. Based on Gadamer’s argument that writing detaches concepts from their cultural moorings, she defines and applies three levels of understanding in onto-generative hermeneutics to Buddhist terms that were assimilated into the Benji Jing and in so doing clarifies essential dimensions of Daoism. -/- Contributions by Stephen Palmquist and Nicholas Brasovan position Cheng in relation to Kant and Gadamer by way of Aristotle’s ethics respectively. On the one hand, Palmquist plots Cheng’s evolving criticism of Kant’s moral philosophy and draws on crucial dimensions of Gadamer’s hermeneutics to reposition that criticism in a constructive relation to Kant’s emphasis on the philosophical conditions of morality while also indicating how religious dimensions of his thought answer Cheng’s concerns for lived moral action. For Palmquist, Gadamer enables a constructive criticism of Cheng. On the other hand, Brasovan compares Cheng’s Yijing-based account of moral deliberation with Gadamer’s Aristotelian-based ethics and reasons that in contrast to Cheng, Gadamer’s hermeneutical consciousness is disengaged from practical knowledge. For Brasovan, Cheng is a constructive critic of Gadamer. Palmquist and Brasovan’s divergent angles on Gadamer and Cheng map onto a dialectic of contrast and complementarity that constitutes the inner logic of Cheng’s philosophy. In other words, Gadamer and Cheng ought to be read alongside one another for the sake of removing discrepancies and contradictions, which constitutes the organic structure of their thinking. -/- 3 Our Mode of Being in History Is Not Historical The conversations between Cheng and Gadamer in this issue of The Journal of Chinese Philosophy pivot on language, philosophy of history and ethics within a comparative framework of analysis, but also explore the grounds that make the comparisons possible. Those grounds are informed by Chinese cosmology, and function to wrest Gadamer from the shadow of Heideggerian facticity and reposition him within the range of Cheng’s ideas about our place in nature that is embedded in his question about how mind emerges from inorganic matter.8 -/- For Gadamer scholars of Heidegger, human finitude, our ownmost individuating death ensures that hermeneutics is always open to the other as other, always on the way toward understanding the meaning of Being. To arrest the process in a concept of “the Absolute” cannot but represent someone’s point of view, and thereby render hermeneutics indistinguishable from ideology. However, insofar as finitude is defined by them in terms of an onto-theological concept of immorality, finitude is a metaphysical concept consistent with epistemologies and confuse beings with the meaning of Being. As a result, the celebrated political value of hermeneutics to always be on the way toward an understanding of the meaning of Being admits subtle variations on the same worldview that are insufficiently self-critical. -/- Gadamer scholars of Heidegger are right. A transformation in ethos and opening to the meaning of Being depends on awareness of finitude. Yet this awareness does not yield openness to more of the same, i.e., discourse structurally incapable of coming to unity but instead, for both Gadamer and Cheng, openness to a distinctly different ontological dimension of reality. As Sandra Wawrytko and So-Seong Park indicate,9 this ontological dimension is prefigured in the experience of being-as-a-whole or the totality of all possible relations in both Chinese totemic shamanistic rituals,10 and Greek Dionysian festivals.11 Through these religious experiences human ethos and therefore consciousness is expanded and elevated from being centered on one’s ownmost concerns toward an affinity with all sentient beings from insects and plants to animals. The channel for this affinity is an auditory disposition and hence, the emotions, compassion, and feeling response. -/- The capacity for an auditory disposition, or as Gadamer calls it, listening consciousness to respond to the inter-relationality and therefore inherent balance of nature is developed through music, song and dance of the religious rituals and festivals. They facilitate the unity of mind with nature. This use of music, that transforms ordinary consciousness, explains Cheng’s emphasis on the receptivity of feeling response in comprehensive observation, and Gadamer’s emphasis on openness to the other in attunement. However, an auditory disposition characteristic of pre-literate oral cultures that reveals the “All” need not rely on religion. As theorists about the evolution of language have explained,12 modern languages preserve their pre-historical past in music or prosody. That is to say, the song and dance that revealed the totality of inter-related beings to an ethos of comprehensive observation and attunement toward beings in classical civilizations is retained in the back-and-forth movement or rhythm of the dialogue form. Our mode of being in history is a mode of being in nature – through the music of language. -/- While alerting the reader to the limits of a nominalist interpretation, Gadamer expresses the inner law of the nature as follows: “in perishing there is always becoming, and in becoming there is always perishing.”13 Considered in process, opposites generate and blend into each other. This law of nature applies to everything.14 Hence, in a manner comparable to Pfister’s concluding insights, onto-dialogical hermeneutics is not only open to discrete events of otherness but moreover, to the moving structure of reality expressed, as Gajdosova suggests, in the existential moment of naming. Considered as interplay of tension and resolution with a life of its own, the dialectic of a dialogue is self-similar to the way in which an organism grows (by instinct). There is, therefore, a sense in which the art of interpretation extends the human mind into the eternal cycles of nature such that we participate in the articulation of the inner telos/homeostasis toward which all beings strive and importantly for Gadamer scholars of Heidegger, within the material limits of energy to which our embodied minds are self-evidently subject. In mortality there is always immortality. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:The Annual Meeting of the Society for Buddhist-Christian StudiesSandra Costen Kunz and Jonathan A. SeitzThe Society for Buddhist-Christian Studies (SBCS) is one of more than two dozen scholarly societies that have been formally recognized by the American Academy of Religion as Related Scholarly Organizations. The pattern for many years has been for the SBCS to hold its annual meeting in conjunction with the annual meeting of the AAR. On (...) the Friday before the AAR’s Annual Meeting begins, the Society’s board meets in the morning and early afternoon, followed by an AAR-advertised session late that afternoon. On Saturday, another paper session or panel is followed by the Society’s annual members’ meeting.A highlight of the 2012 SBCS annual meeting was the unanimous approval, first by the governing board and later by the membership in attendance, of a major revision of the society’s bylaws. This revision focused largely on updates necessitated by changes in the ways scholars communicate day-to-day and in scholarly publications, and in international banking practices, because of the expanding use of electronic media. This revision was well over a year in the making, with particularly generous input of time and thought by former board member Grace Burford and Treasurer Guy McCloskey, and with efficient guidance by President Terry Muck.Another highlight of this 2012 gathering was the announcement at the board meeting that the SBCS’s reapplication for formal status as a Related Scholarly Organization of the AAR was accepted for another five years. Among other privileges, this status makes it possible for us to communicate our calls for papers, session plans, and annual meeting schedule through AAR’s website and print publications.At the governing board meeting, Treasurer McCloskey noted an increase of more than 7 percent in paying members, but it was agreed that the society could carry [End Page 193] out its purposes more effectively if we were to welcome more new members. One especially notable new member is C. Denise Yarbrough (University of Rochester), who was unanimously approved at the members meeting as the Christian co-editor of this journal, along with Buddhist co-editor Wakoh Shannon Hickey (Notre Dame of Maryland University), who signed on in 2011.Rita Gross, who formerly co-edited the journal and was president of the Society, was elected to the board, replacing Amos Yong, whose term ended in 2012. We are extremely grateful for his leadership in many areas, including the Streng Book Award Committee. Abraham Vélez de Cea was unanimously approved to chair the Streng Book Award Committee, with Mary Jeanne Larabee continuing on the committee and David Gardiner being approved as the third member. Alice Keefe, in her vice presidential role as program chair, took note of the lively discussion about possible topics for next year’s panel sessions.The Friday afternoon seminar was titled “Contemplative Pedagogy: Pitfalls and Potentials.” Panelists included John D. Copenhaver (Shenandoah University), Kristine T. Utterback (University of Wyoming), Andrew O. Fort (Texas Christian University), and Judith Simmer-Brown (Naropa University). The respondent was William H. Green (Tougaloo College), and Wakoh Shannon Hickey (Notre Dame of Maryland University) presided. Versions of the four panelists’ papers are included in this volume of the journal, as well as additional papers on the topic by other authors.In lieu of its customary field trip, this year the SBCS encouraged participants to attend the new film Jesus & Buddha: Practicing across Traditions (Old Dog Documentaries, 2012), screened on Friday night before the AAR Annual Meeting. In the film, three leading figures in Buddhist-Christian dialogue were interviewed: Paul F. Knitter (Union Theological Seminary), Robert Kennedy, SJ (St. Peter’s College), and Chung Hyun Kyung (Union Theological Seminary). A discussion, over which Knitter presided, followed the film.The Saturday panel was “The Ethics of Wealth in a World of Economic Inequality: Buddhist and Christian Perspectives.” Panelists included Joerg Rieger (Southern Methodist University), Alan Jay Richard (Realistic Living, Inc.), and Carol S. Anderson (Kalamazoo College). The respondent was Mark Wood (Virginia Commonwealth University), and Alice A. Keefe (University of Wisconsin) presided. At the end of this session, before the member’s meeting, we enjoyed P. J. Johnston’s... (shrink)

The present study examined the attitudes of Filipino middle school students toward physical education and the associations between PE attitude and various personal and external correlates of PE. In total, 659 middle school students, aged between 12 and 19 years, participated in the study. The Physical Education Attitude Scale was used to measure affective, cognitive, and motivational/behavioral attitudes of adolescent students toward PE. Results showed that middle school students had moderate general attitudes toward PE. Female students had more favorable attitudes (...) toward PE when their teacher was male than female. When the teacher was female, male students were more satisfied with the PE curriculum than female students. When the teacher was male, female students were more comfortable with the PE curriculum than male students. Finally, students' PE attitude did not decrease as they got older, regardless of student sex. The findings provide a different perspective for the field and underscore the importance of not only the PE curriculum but also the student–teacher relationship. To prevent the decline in students' positive attitude and encourage positive behaviors toward PE and activities, teachers should be very considerate about their interactions with students of the same sex; school administrators, meanwhile, should focus at providing PE teachers with special training courses to enhance both their teaching and communication capabilities. (shrink)

There is a compassion crisis in healthcare negatively impacting patient outcomes. Little is known about the relationship of love as a motivating factor in healthcare. Our research exploring physician and nurse perspectives on what it means to love their patients elucidated substantive themes. Here we report findings from an exploratory follow-up qualitative study exploring patient perspectives on what it means to be loved by the healthcare team. Through convenience sampling, we conducted 21 structured interviews of patients exiting a family medicine (...) clinic. Nineteen of 21 patients unreservedly thought healthcare professionals should love their patients. Common themes emerged, which included being caring, trustworthy, empathetic, compassionate, conscientious, and a concern for the patient’s well-being. The characteristics and actions that reflect love were remarkably consistent with physician and nurse descriptions in our prior study. The nature of love described by patients, physicians and nurses could serve as a basis for high quality, compassionate, ethically sound healthcare. (shrink)

Background: The complexity and variety of ethical issues in nursing is always increasing, and those issues lead to special concerns for nurses because they have critical impacts on nursing practice. Research objectives: The purpose of this study was to gather comprehensive information about ethical issues in nursing practice, comparing the issues in different types of nursing units including general units, oncology units, intensive care units, operating rooms, and outpatient departments. Research design: The study used a descriptive research design. Ethics/human rights (...) issues encountered by nurses in their daily nursing practice were identified by using the Ethical Issues Scale. Participants: The study sample included 993 staff nurses working in a university hospital in South Korea. Ethical considerations: This study was approved by the University Institutional Review Board. Completed questionnaires were returned sealed with signed informed consent. Findings: The most frequently and disturbingly encountered issues across nursing units were “conflicts in the nurse–physician relationship,” “providing care with a possible risk to your health,” and “staffing patterns that limit patient access to nursing care.” The findings of this study showed that nurses from different nursing units experienced differences in the types or frequency of ethical issues. In particular, intensive care units had the greatest means of all the units in all three component scales including end-of-life treatment issues, patient care issues, and human rights issues. Discussion: Nurses experienced various ethical challenges in their daily practice. Of the ethical issues, some were distinctively and frequently experienced by nurses in a specific unit. Conclusion: This study suggested that identifying and understanding specific ethical issues faced by nurses in their own areas may be an effective educational approach to motivate nurses and to facilitate nurses’ reflection on their experiences. (shrink)

This article examines the social development of Hong Kong's cultural and national identity since its return from the UK to the People's Republic of China nearly six years ago, focusing on the extent to which Hong Kong students are now inculcated in traditional Chinese music and express their devotion to the PRC through singing the national anthem. Hong Kong music teachers experience conflicts concerning their roles as music teachers and as purveyors of values education. These observations raise fundamental questions concerning (...) the sociopolitical function of values education in the music classroom. (shrink)

Volume 20, Issue 7, July 2020, Page 136-138.

This paper aims at investigating the dynamic characteristics of a microring driven by dual arch electrodes because they are basic elements of microelectrostatic motors. The dual arch electrodes surround the periphery of the microring and are arranged symmetrically to the center of the ring. The electrodes are fixed while the microring is flexible. The electrostatic force will deform the microring, while the deflection of the microring changes the gap between the microring and the electrodes, thereby changing the electrostatic force. Therefore, (...) this is an electromechanical coupling effect. The nonlinear partial-differential equation that governs the motion of the microring is derived based on thin shell theory. Then, based on the assumption of small deflection, the nonlinear governing equation is linearized by truncating the higher-order terms of the Taylor series expansion of the nonlinear electrostatic force. After that, the linearized governing equation is discretized into a set of ordinary differential equations using Galerkin method in which the mode shape functions of the ring are adopted. The influences of the structural damping of the microring and the span of the arch electrodes on the forced response and dynamical stabilities of the microring are investigated. The results show that the damping ratio has a great influence on the system instability during high-frequency excitation. The unstable region of the system can increase with the increase of the electrode span; the response amplitude can also be increased within a certain range. (shrink)

Virtual reality is a rapidly developing technology that simulates the real world. However, for some cybersickness-susceptible people, VR still has an unanswered problem—cybersickness—which becomes the main obstacle for users and content makers. Sensory conflict theory is a widely accepted theory for cybersickness. It proposes that conflict between afferent signals and internal models can cause cybersickness. This study analyzes the brain states that determine cybersickness occurrence and related uncomfortable feelings. Furthermore, we use the electroencephalogram microstates and functional connectivity approach based on (...) the sensory conflict theory. The microstate approach is a time–space analysis method that allows signals to be divided into several temporarily stable states, simultaneously allowing for the exploration of short- and long-range signals. These temporal dynamics can show the disturbances in mental processes associated with neurological and psychiatric conditions of cybersickness. Furthermore, the functional connectivity approach gives us in-depth insight and relationships between the sources related to cybersickness. We recruited 40 males, and they watched a VR video on a curved computer monitor for 10 min to experience cybersickness. We recorded the 5-min resting state EEG and 10-min EEG while watching the VR video. Then, we performed a microstate analysis, focusing on two temporal parameters: mean duration and global explained variance. Finally, we obtained the functional connectivity data using eLoreta and lagged phase synchronization. We discovered five sets of microstates, including four widely reported canonical microstates, during baseline and task conditions. The average duration increased in microstates A and B, which is related to the visual and auditory networks. The GEV and duration decreased in microstate C, whereas those in microstate D increased. Microstate C is related to the default mode network and D to the attention network. The temporal dynamics of the microstate parameters are from cybersickness disturbing the sensory, DMN, and attention networks. In the functional connectivity part, the LPS between the left and right parietal operculum significantly decreased compared with the baseline condition. Furthermore, the connectivity between the right OP and V5 significantly decreased. These results also support the disturbance of the sensory network because a conflict between the visual and vestibular system causes cybersickness. Changes in the microstates and functional connectivity support the sensory conflict theory. These results may provide additional information in understanding brain dynamics during cybersickness. (shrink)

Both Ancient Chinese and Greek philosophers provide accounts of the life lived well: a Confucian junzi, a Daoist sage and a Greek phronimos. Cultivation in Early China and Ancient Greece engages in comparative, cross-tradition scholarship and investigates the processes associated with cultivating or nurturing the self in order to live such lives. -/- By focusing on the processes rather than the aims of cultivating a good life, an international team of scholars investigate how a person develops and practices a way (...) of life. They look at what is involved in developing practical wisdom, exercising reason, cultivating equanimity and fostering reliability. Using the thought of those thinkers central to both traditions, including Plato, Confucius, Han Fei and Marcus Aurelius, they examine themes of harmony, balance and beauty, and highlight the different concerns of scepticism across both traditions. They also discuss the action of doing as an indispensable method of learning. As a result, Cultivation in Early China and Ancient Greece is a valuable collection opening up new lines of inquiry in ethics and demonstrating the importance of drawing on philosophical ideas from across cultural traditions. (shrink)

A comparative study of the thinkers of China is meant to stimulate philosophical dialogue and not to deliver the observations of the “Man from Mars − the Western reader”. There has been an ongoing debate regarding the validity of interpreting the classical texts of China in the framework of Western philosophical categories and applying classical precepts to contemporary philosophical discussions. While it has been acknowledged that there are differences in cultural traditions, there is also an increasing awareness of the need (...) for sustained and systematic efforts toward formulating philosophical foundations which incorporate diverse intellectual perspectives. Specific topics discussed in the paper are: the parallels between Socrates as a gadfly and Confucius as a wooden bell; “confrontational hermeneutics” (a hermeneutics oriented toward having “a confrontation with a text or a tradition which pays careful attention to otherness of text or tradition”); convergent and divergent evolution of ideas; the parallels between the Book of Odes and Homeric epics; analogical reasoning from India, China, and Greece to Wittgenstein. Reflecting on the continuity of ideas between the philosophical thought of China and the West, we discover a vantage point from which the ideas can be approached with a fresh mind. In the philosophical legacy of China the familiar ideas and problems of Western philosophy are cast in a new light. Philosophical ideas, insofar as they are discoveries and inventions of the human mind, resonate across the ages and across geographical and cultural boundaries. (shrink)

In his recent article entitled ‘Can We Believe the Error Theory?’ Bart Streumer argues that it is impossible (for anyone, anywhere) to believe the error theory. This might sound like a problem for the error theory, but Streumer argues that it is not. He argues that the un-believability of the error theory offers a way for error theorists to respond to several objections commonly made against the view. In this paper, we respond to Streumer’s arguments. In particular, in sections 2-4, (...) we offer several objections to Streumer’s argument for the claim that we cannot believe the error theory. In section 5, we argue that even if Streumer establishes that we cannot believe the error theory, this conclusion is not as helpful for error theorists as he takes it to be. (shrink)

This paper presents syntactic and semantic rules for a fragment of English with mixed quotation. The fragment shows that quotation has a recursive and compositional structure. Quoted expressions turn out to denote characters, so the semantics of quotation simulates the pragmatics of speech, including dependence on utterance contexts and reference to mental entities. The analysis also accommodates varieties of unquotation, pure quotation, and causal reference.

Incommensurable theories are said to be both incompatible and incomparable. This is paradoxical, because, being incompatible, these theories must have the same subject-matter, yet incomparability implies that their subject-matter is different. This paper's proposed resolution of the paradox makes use of the distinction between internal subject-matter and external subject-matter for languages as outlined by W. Sellars. Incommensurability arises when two languages share the same external subject-matter but differ in internal subject-matter. When they share the same external subject-matter, they can be (...) inconsistent, and yet incomparable. A substantial part of the paper is devoted to the technical development of the notion of inconsistency as a relationship between languages in contrast to the traditional notion of inconsistency between statements. (shrink)

We present a general theory of scope and binding in which both crossover and superiority violations are ruled out by one key assumption: that natural language expressions are normally evaluated (processed) from left to right. Our theory is an extension of Shan’s (2002) account of multiple-wh questions, combining continuations (Barker, 2002) and dynamic type-shifting. Like other continuation-based analyses, but unlike most other treatments of crossover or superiority, our analysis is directly compositional (in the sense of, e.g., Jacobson, 1999). In particular, (...) it does not postulate a level of Logical Form or any other representation distinct from surface syntax. One advantage of using continuations is that they are the standard tool for modeling order-of-evaluation in programming languages. This provides us with a natural and independently motivated characterization of what it means to evaluate expressions from left to right. We give a combinatory categorial grammar that models the syntax and the semantics of quantifier scope and wh-question formation. It allows quantificational binding but not crossover, in-situ wh but not superiority violations. In addition, the analysis automatically accounts for a variety of sentence types involving binding in the presence of pied piping, including reconstruction cases such as Whose criticism of hisi mother did each personi resent? (shrink)

This paper has attempted to present Wonch'uk's Ban-ya pa-ra-mil-da sim gyeong chan (般若波羅蜜多心經贊) or Commentary on the Heart Sūtra which was written in classical Chinese in the 7th century. As an example of the intellectual analysis of a sūtra, Wonch'uk's Commentary is an important text that has exerted asignificant influence on East Asian Buddhist thought. A prominent Korean Yogācāra scholar, Wonch'uk authored twenty-three works during his lifetime; unfortunately, all but three have been lost. The Commentary on the Heart Sūtra is (...) the shortest among his extant writings, yet it clearly reflects his incomparable erudition. To date, there has been very limited research on Wonch'uk and his thought in both the East and West. Utilizing Wonch'uk's original Chinese text,this paper will examine the distinctive features of Wonch'uk's Commentary which may offer the contemporary readers an opportunity to remind the importance of sūtra study and the engagement in sūtra exegesis. (shrink)