Since the turn of the millennium South Korea has continued to grapplewith transgressions that shook the nation to its core. Following the serial killings of Korea's raincoat killer, the events that led to the dissolution of the United Progressive Party, the criminal negligence of the owner and also the crew members of the sunken Sewol Ferry, as well as the political scandals of 2016, there has been much public debate about morality, transparency, and the law in South Korea. Yet, despite (...) its prevalence in public discourse, transgression in Korea has not received proper scholarly attention. Transgression in Korea challenges the popular conceptions of transgression as resistance to authority, the collapse of morality, and an attempt at self- empowerment. Examples of transgression from premodern, modern, and contemporary Korea are examined side by side to underscore the possibility of reading transgression in more ways than one. These examples are taken from a devotional screen from medieval Korea, trickster tales from the late Choson period, reports about flesheating humans, newspaper articles about same- sex relationships from colonial Korea, and films about extramarital affairs, wayward youths, and a vengeful vigilante. Bringing together specialists from various disciplines such as history, art history, anthropology, premodern literature, religion, and film studies, the context- sensitive readings of transgression provided in this book suggest that transgression and authority can be seen as forming something other than an antagonistic relationship. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Reviewed by:Asian American Christian Ethics: Voices, Methods, Issues eds. by Grace Y. Kao and Ilsup AhnAlex MikulichAsian American Christian Ethics: Voices, Methods, Issues Edited by Grace Y. Kao and Ilsup Ahn WACO, TX: BAYLOR UNIVERSITY PRESS, 2015. 355 PP. $44.95This volume opens new horizons in Christian ethics. Editors Grace Y. Kao and Ilsup Ahn suggest two ways of conceptualizing Asian American Christian ethics. They describe the first as "agency- (...) or advocacy-centered" and the second as "bringing Western and Asian philosophical, theological, and cultural traditions together in critical dialogue and for selective retrieval for Asian American Christian ethics" (11). While the contributors to this book rightfully develop agency and advocacy-centered approaches within complex histories of colonialism and oppression, they also emulate Michael Walzer's "connected critic" who is not naïvely or uncritically "neutral" or dispassionate. The contributors appropriately use co-critical approaches that make possible "new and creative 'traditioning'" that does not uncritically reinscribe some "purer" Asian past or "undefiled by Western contact" (15).Nearly every chapter unpacks the deeply problematic term "Asian American" that was originally employed by activists who sought a new identity as "self-determining subjects rather than as 'oriental objects' in the United States" (4). But the term obfuscates multiple diversities within richly divergent national, geographical, colonial, and cultural histories and traditions.Hoon Choi explores the complexity of gender and sexual identities through a richly textured intersectional approach, examines how these identities become intertwined in double and triple binds, and reinterprets Christ as the fullness of humanity against Western hegemony and Eastern sexism. Choi's vibrant reinterpretation of Jesus Christ is complemented by a wise and compassionate pastoral approach.Sharon M. Tan calls for a reinterpretation both of Christian and Asian traditions of marriage, family, and parenting that will "entail a bicultural approach to life" and "creative new ways of retelling their stories and imagining their futures" (42). Tan underscores the difficulty of describing a Pan-Asian approach to marriage, family, and parenting by exploring the complexities of "Tiger Mothers," multigenerational households, the "special case of refugees," transnational families, and biculturality and adaptation.Hannah Ka deconstructs a wide range of Christian approaches to environmental ethics and reinterprets Sallie McFague's Body of God ecological theology through a distinctive Asian American approach. Drawing on beautiful and challenging stories from her own family as well as Confucian and Taoist [End Page 215] thought, Ka suggests a reinterpretation both of existential and functional indebtedness between human beings and all living things. She contends that "humans cannot survive even a day without … all other inorganic and organic existents on earth, while [other existents] can flourish without humans. The life of the human species is not merely interdependent with, but utterly indebted to, all the other existents on earth, rendering humans more vulnerable than others" (221).These are only a few examples of how this volume exemplifies clear, cogent, and constructive Christian ethics. Chapters by Ilsup Ahn ("Virtue Ethics"), Keun-Joo Christine Pae ("Peace and War"), Christina A. Astorga ("Wealth and Prosperity"), Ki Joo (KC) Choi ("Racial Identity and Solidarity"), SueJeanne Koh ("Health Care"), Hak Joon Lee ("Immigration"), Irene Oh ("Education and Labor"), and Jonathan Tran ("Cosmetic Surgery") all expand the horizons of contemporary ethics. I highly recommend this text for scholars to engage new horizons of Christian ethics and to use for a wide variety of upper level undergraduate and graduate courses in Christian ethics as well as constructive and pastoral theology.Alex MikulichLoyola University New OrleansCopyright © 2017 Society of Christian Ethics... (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Creating the Conditions for Intergenerational Justice: Social Capital and ComplianceAdelin-Costin DumitruIntroductionSuppose philosophers succeeded in putting forward two equally desirable theories of intergenerational justice. Both of them fare extremely well in regard to either a case-implication critique or a prior-principle strategy of argumentation (with the former requiring us to check the implications of a principle in counterfactual cases, and the latter testing the compatibility of a principle with certain more (...) fundamental values, according to Sen [197]). How are we to decide between them? To the extent that we believe that one of the purposes of political philosophy is to issue achievable and desirable recommendations (Stemplowska 319) or to be action-guiding (Swift 363), we might compare the two by applying a feasibility criterion. Such a criterion indicates that a state of affairs could be realized “if we were to summon sufficient practical will and direct our (individual or collective) efforts in the right direction” (Gheaus 450). In our case, the decision is a relatively easy one: both theories pass a threshold of acceptability and thus we would be morally justified in attempting to bring them about. Furthermore, by stipulation, world A in which theory x were implemented would be equally desirable as world B, in which theory y were implemented. The only distinction would be one concerning their feasibility.Nonetheless, this scenario is usually not one that is available to us. If theories differ based on their desirability as well as their feasibility, how are we to choose? One option would be to choose that moral theory which best satisfies the criteria mentioned by Buchanan, of moral accessibility, feasibility, and accessibility (Justice, Legitimacy). However, feasibility entails not only a static conception of duties, but a dynamic one, in which we postulate that agents have “duties that do not focus merely on what can be done in given [End Page 20] circumstances, but also on how to change circumstances so that new things can be done” (Gilabert and Lawford-Smith 812). In the present article, I argue that taking the idea of dynamic duties seriously requires that we redirect our efforts and resources toward those actions that would maximize the probability of achieving a successful transition from a non-ideal to an ideal state of the world. The argument is that, in the specific context of intergenerational justice, we ought to pay more attention to the matter of social capital extant in a society, if we want to achieve the ends of an intergenerational theory of justice. The concept of social capital puts under the same umbrella distinct features of social life such as networks and civic engagement, the role of reciprocity and trust in building institutions, and the effects that informal rules and institutions have on formal ones (Ostrom and Ahn, “Social Science Perspective” 4). Intuitively, these aspects are relevant for an account of intergenerational justice. The particular way in which they are relevant will be detailed later in this article.The claim that I defend is that the higher the level of social capital in a community, the more probable it will be that individuals are willing to redistribute resources to future generations. The underlying assumption that holds throughout the article is that public justification is important in construing a defense of a conception of justice. I proceed as follows. In the first section, I present an account of social capital. In the second section, I present the literature connecting social capital to political philosophy. In the third section, I argue why developing social capital is a worthwhile goal to pursue if we want to achieve intergenerational justice. The fourth section presents a series of measures that can increase the level of social capital. The fifth section responds to a series of potential objections that could be raised and concludes the paper.The Many Faces of Social CapitalMuch of the intellectual history of the twentieth century was dedicated to institutions and their function in shaping the social, economic, cultural, and political order. In a comprehensive definition put forward by March and Olsen, institutions represent “routines, procedures, conventions, roles, strategies, organizational forms, technologies..., beliefs, paradigms, codes, cultures and knowledge that surround, support, elaborate, and... (shrink)

Prior studies provide consistent evidence of deficits for psychopaths in processing verbal emotional material but are inconsistent regarding nonverbal emotional material. To examine whether psychopaths exhibit general versus specific deficits in nonverbal emotional processing, 34 psychopaths and 33 nonpsychopaths identified with Hare's (R. D. Hare, 1991) Psychopathy Checklist-Revised were asked to complete a facial affect recognition test. Slides of prototypic facial expressions were presented. Three hypotheses regarding hemispheric lateralization anomalies in psychopaths were also tested (right-hemisphere dysfunction, reduced lateralization, and reversed (...) lateralization). Psychopaths were less accurate than nonpsychopaths at classifying facial affect under conditions promoting reliance on right-hemisphere resources and displayed a specific deficit in classifying disgust. These findings demonstrate that psychopaths exhibit specific deficits in nonverbal emotional processing. (shrink)

Friends of Wright-entitlement cannot appeal to direct epistemic consequentialism (believe or accept what maximizes expected epistemic value) in order to account for the epistemic rationality of accepting Wright-entitled propositions. The tenability of direct consequentialism is undermined by the “Truth Fairy”: a powerful being who offers you great epistemic reward (in terms of true beliefs) if you accept a proposition p for which you have evidence neither for nor against. However, this chapter argues that a form of indirect epistemic consequentialism seems (...) promising as a way to deal with the Truth Fairy problem. The relevant form of indirect consequentialism accommodates evidentialism but allows for exceptions in the case of anti-sceptical hypotheses. Since these are the kind of propositions to which Wright-entitlement is supposed to apply—i.e. cornerstone propositions—indirect consequentialism is entitlement-friendly. (shrink)

The second of Lorca's great trilogy of rural dramas, "Yerma" is a concentrated blend of contrasting moods through which Lorca charts the increasingly destructive obsession of a childless young country wife, and probes the darker zones of human fears and desires. The play's rich mode of expression--a powerful combination of verbal, visual and auditory images and rhythms--is also geared to celebrating sexual attraction and fertility, creation and procreation.

Since the last decades of the 20th century the meaning and content of knowledge has dramatically changed. This necessitates adopting a historical perspective in ap­proa­ching the questions of knowledge. But so far all the efforts of putting knowledge in a historical perspective since Hegel’s historization of Spirit either suffer from the limitations of the presupposition of the One or fail to ground the historicity of knowledge on the history of coming-to-be and passing-away. Moving from Heidegger’s ‘history of Being’ toward the (...) Aristotelian understanding of coming-to-be and passing away as a process of becoming has the potential to open up new avenues in approaching the historical question of knowledge as well as establishing its relation with the never com­plete ground of the entities as its historical a priori condition of possibility. (shrink)

In 1981 Unruh proposed that fluid mechanical experiments could be used to probe key aspects of the quantum phenomenology of black holes. In particular, he claimed that an analogue to Hawking radiation could be created within a fluid mechanical `dumb hole', with the event horizon replaced by a sonic horizon. Since then an entire sub-field of `analogue gravity' has been created. In 2016 Steinhauer reported the experimental observation of quantum Hawking radiation and its entanglement in a Bose-Einstein condensate analogue black (...) hole. What can we learn from such analogue experiments? In particular, in what sense can they provide evidence of novel phenomena such as black hole Hawking radiation? (shrink)

Machine generated contents note: Cajal and Consciousness: Introduction. By PEDRO C. MARIJUAN1 -- Part I. Consciousness, One Hundred Years after Textura -- Progress in the Neural Sciences in the Century after Cajal (and the Mysteries -- That Remain). By THOMAS D. ALBRIGHT, THOMAS M. JESSELL, -- ERIC R. KANDEL, AND MICHAEL I. POSNER11 -- Part II. Biological Complexity and the Emergence of Consciousness -- Consciousness, Reduction, and Emergence: Some Remarks. -- By MURRAY GELL-MANN41 -- The Epistemic Paradox of Mind and (...) Matter. By HAROLD J. MOROWITZ50 -- The Conscious Cell. BY LYNN MARGULIS55 -- Complexity and Tinkering. By FRANCOIS JACOB71 -- Consciousness, the Brain, and Spacetime Geometry. By STUART HAMEROFF. 74 -- Consciousness, the Brain, and Spacetime Geometry: An Addendum-Some -- New Developments on the Orch OR Model for Consciousness. -- By ROGER PENROSE105 -- Part III. From Primary to Higher-level Consciousness -- Consciousness: The Remembered Present. By GERALD EDELMAN111 -- Consciousness and the Binding Problem. By WOLF SINGER123 -- Cajal on Neurons, Molecules, and Consciousness. By JEAN-PIERRE CHANGEUX 147 -- A Neuronal Model of a Global Workspace in Effortful Cognitive Tasks. By -- STANISLAS DEHAENE, MICHEL KERSZBERG, AND JEAN-PIERRE -- CHANGEUX152 -- Consciousness and the Brain: The Thalamocortical Dialogue in Health and -- Disease. By RODOLFO LLINAS AND URS RIBARY166 -- The Neuroanatomy of Phenomenal Vision: A Psychological Perspective. -- ByPETRA STOERIG176 -- Co-evolution of Human Consciousness and Language. By MICHAEL A. ARBIB 195 -- From Computing with Numbers to Computing with Words-From -- Manipulation of Measurements to Manipulations of Perceptions. -- By LOTFI A. ZADEH221 -- Part IV. Closing Remarks -- Who Was Cajal? By ALBERTO PORTERA-SANCHEZ253 -- Index of Contributors259 -- Subject Index261. (shrink)

Mental disorder (earlier entitled “illness” or “disease”) is ascribed to deviations from normal thoughts, reasoning, feelings, attitudes, and actions that are considered socially or personally dysfunctional and apt for treatment. Schizophrenia, depression, and bipolar disorder are core examples. The concept of mental disorder plays a role in many domains, including medicine, social sciences such as psychology and anthropology, and the humanities, including literature and philosophy. Philosophical discussions are the primary focus of the present entry, which differs from the entry on (...) Philosophy of Psychiatry in noting several different approaches—not only those of the philosophy of science and mind, but also those arising from phenomenology and social theory. -/- Mental disorder is a widely contested concept and there are longstanding debates on whether disorders are biological or social in nature. Even uncontroversial disorders, such as those listed above, were not always regarded as disorders in the past (Porter 2002). Moreover, the status of mental disorder has frequently indicated ethical, as much as other deficiency (Irwin 2013). Such reminders direct our attention to contemporary medical psychiatry’s sometimes uncompromisingly neurobiological, and avowedly value-free “medical model”, with its incumbent analogies and assumptions, and to the general question of how the taxa of psychiatric classifications are to be viewed as objects of natural science. This model has received intensive philosophical scrutiny, including arguments that deny these conditions are deficiencies at all. Along with issues arising from cognitive psychology and the neurosciences, such foundational matters make up much of the following entry. Because of their focus on issues central to the philosophy of mind and ethics (e.g., the mind-body problem, moral responsibility, agency and identity), analyses of mental disorder have extensive implications for those fields. As clinical phenomena, they also reflect an inescapable, everyday, social reality, giving theoretical inquiries additionally urgent practical, moral, and legal implications. (shrink)