The current research explored the effect of anger on hypothesis confirmation—the propensity to seek information that confirms rather than disconfirms one's opinion. We argued that the moving against action tendency associated with anger leads angry individuals to seek out more disconfirming information than sad individuals, attenuating the confirmation bias. We tested this hypothesis in two studies of experimentally primed anger and sadness on the selective exposure to hypothesis confirming and disconfirming information. In Study 1, participants in the angry condition were (...) more likely to choose disconfirming information than those in the sad or neutral condition when given the opportunity to read more about a social debate, and reading the disconfirming information affected their subsequent attitude. Study 2 measured participants' opinions and information selection about the 2008 US Presidential Election and their desire to “move against” a person or object. Participants in the angry condition reported a greater tendency to oppose a person or object, which resulted in the attenuation of the confirmation bias. (shrink)

Relating visual images to textual messages may have great potential in facilitating students’ reading comprehension. The inevitable and important presence of visuals in textbooks obliges language teachers to exploit all semiotic resources to deepen students’ understanding. However, analysis of how images interact with text in textbooks has been rare, and among the efforts it has generally been found that visuals and text often fail to achieve coherence. This study investigates whether and how text and image complement each other ideationally by (...) six sense relations and interpersonally by the Mood system in ninth-grade English as a Foreign Language textbooks to reach intersemiotic complementarity. The results revealed that ideational rather than interpersonal IC is more frequent, where many more Participants than Processes in the texts find their visual complements. Ideational IC is particularly high in Information Reports while Recounts generally mark higher percentages of interpersonal IC. To accomplish ideational IC, repetition is most frequent, followed by hyponymy and collocation. Distinct IC patterns also characterize the different editions of textbooks investigated, which may suggest their different potentials in catering to students of varying proficiencies. (shrink)

This study aims to disclose how the magnetic resonance imaging neuroimaging approach has been applied in education studies, and what kind of learning themes has been investigated in the reviewed MRI neuroimaging research. Based on the keywords “brain or neuroimaging or neuroscience” and “MRI or diffusion tensor imaging or white matter or gray matter or resting-state,” a total of 25 papers were selected from the subject areas “Educational Psychology” and “Education and Educational Research” from the Web of Science and Scopus (...) from 2000 to 2019. Content analysis showed that MRI neuroimaging and learning were studied under the following three major topics and nine subtopics: cognitive function, science education, and brain development. As for the type of MRI neuroimaging research, the most frequently used approaches were functional MRI, followed by structural MRI and DTI, although the choice of approach was often motivated by the specific research question. Research development trends show that the neural plasticity theme has become more prominent recently. This study concludes that in educational research, the MRI neuroimaging approach provides objective and empirical evidence to connect learning processes, outcomes, and brain mechanisms. (shrink)

Background Ethical dilemmas that arise in the clinical setting often require the collaboration of multiple disciplines to be resolved. However, medical and nursing curricula do not prioritize communication among disciplines regarding this issue. A common teaching strategy, problem-based learning, could be used to enhance communication among disciplines. Therefore, a university in southern Taiwan developed an interprofessional ethics education program based on problem-based learning strategies. This study described tutors’ experience teaching in this program. Aim To explore the phenomenon of teaching and (...) learning in interprofessional ethics education for medical and nursing students from the perspectives of tutors. Design Phenomenological qualitative research. Methods Medical and nursing students completed a 6-week interprofessional ethics education program moderated by either physician or nurse tutors. At the conclusion of the ethics education program, all 14 tutors were invited to participate in focus group interviews. Among them, six tutors (three nursing tutors and three physician tutors) participated in additional individual interviews. All of the contents from the focus group interviews and individual interviews were recorded and transcribed. Using the phenomenological approach, the phenomenon of teaching and learning in interprofessional ethics education were generated. Ethical consideration The study was approved by the Institutional Review Board. Findings Three themes emerged from the tutors' teaching perspectives, including the instructor’s motivation to teach, the use of narrative case scenarios, and the emphasis on improving interprofessional ethics communication. Discussion Problem-based learning creates an interprofessional communication platform in interprofessional ethics education. The phenomenon of value convergence between tutors and students, between different students’ professions, and between different students’ professional maturities is observed. Conclusion Problem-based learning is an effective teaching strategy for creating a communication platform for interprofessional ethics education. Ethic curriculum should emphasize motivating instructor, use narrative case scenarios, and focus on interprofessional communication. (shrink)

In this study, we examined the role of culture on early adolescents’ social reasoning about peer exclusion. A total of 80 U.S. and 149 Taiwanese early adolescents independently completed a social reasoning essay about peer exclusion. Analyses of the essays based on social-moral theories showed that U.S. students tended to reason about peer exclusion based on social conventional thinking whereas Taiwanese students were more attentive to personal and moral issues. Despite this difference, both groups of students referred to some common (...) social-moral concepts while reasoning about peer exclusion, including consideration of personal benefit, harming others’ welfare, personal concern, and punishment. The use of social reasoning strategies was similar across the two groups of students except that Taiwanese students relied more on judgment whereas U.S. students generated more alternative hypotheses. (shrink)

Evidence suggests divergent thinking is the cognitive basis of creative thoughts. Neuroimaging literature using resting-state functional connectivity has revealed network reorganizations during divergent thinking. Recent studies have revealed the changes of network organizations when performing creativity tasks, but such brain reconfigurations may be prolonged after task and be modulated by the trait of creativity. To investigate the dynamic reconfiguration, 40 young participants were recruited to perform consecutive Alternative Uses Tasks for divergent thinking and two resting-state scans were used for mapping (...) the brain reorganizations after AUT. We split participants into high- and low-creative groups based on creative achievement questionnaire and targeted on reconfigurations of the two brain networks: default-mode network and the network seeded at the left inferior frontal gyrus because the between-group difference of AUT-induced brain activation located at the left IFG. The changes of post-AUT RSFCs indicated the prolonged effect of divergent thinking. More specifically, the alterations of RSFCIFG−AG and RSFCIFG−IPL in the high-creative group had positive relationship with their AUT performances, but not found in the low-creative group. Furthermore, the RSFC changes of DMN did not present significant relationships with AUT performances. The findings not only confirmed the possibility of brain dynamic reconfiguration following divergent thinking, but also suggested the distinct IFGN reconfiguration between individuals with different creativity levels. (shrink)

Are there Buddhist conceptions of the unconscious? If so, are they more Freudian, Jungian, or something else? If not, can Buddhist conceptions be reconciled with the Freudian, Jungian, or other models? These are some of the questions that have motivated modern scholarship to approach ālayavijñāna, the storehouse consciousness, formulated in Yogācāra Buddhism as a subliminal reservoir of tendencies, habits, and future possibilities. -/- Tao Jiang argues convincingly that such questions are inherently problematic because they frame their interpretations of the Buddhist (...) notion largely in terms of responses to modern psychology. He proposes that, if we are to understand ālayavijñāna properly and compare it with the unconscious responsibly, we need to change the way the questions are posed so that ālayavijñāna and the unconscious can first be understood within their own contexts and then recontextualized within a dialogical setting. In so doing, certain paradigmatic assumptions embedded in the original frameworks of Buddhist and modern psychological theories are exposed. Jiang brings together Xuan Zang’s ālayavijñāna and Freud’s and Jung’s unconscious to focus on what the differences are in the thematic concerns of the three theories, why such differences exist in terms of their objectives, and how their methods of theorization contribute to these differences. -/- Contexts and Dialogue puts forth a fascinating, erudite, and carefully argued presentation of the subliminal mind. It proposes a new paradigm in comparative philosophy that examines the what, why, and how in navigating the similarities and differences of philosophical systems through contextualization and recontextualization. (shrink)

It has long been taken for granted in modern psychology that access to the unconscious is indirectly gained through the interpretation of a trained psychoanalyst, evident in theories of Freud, Jung and others. However, my essay problematizes this very indirectness of access by bringing in a Yogācāra Buddhist formulation of the subliminal mind that offers a direct access. By probing into the philosophical significance of the subliminal mind along the bias of its access, I will argue that the different (...) views of the subliminal consciousness correspond to different models of “transcendence” and “immanence.” We will see that the involvement of the transcendence principle in Freud’s and Jung’s conceptualizations of the unconscious results in the denial of direct access to the unconscious; only the Buddhist immanence-based formulation provides direct access. This East-West comparative approach is an attempt to examine how different models of reasoning, vis-à-vis transcendence and immanence, can lead to drastically different theories as well as the practices they instruct. (shrink)

Modeled on the classic Tao Te Ching, this startling and revealing new interpretation of Carl Jung's life and psychology parallels Jung's natural world of the psyche and that of Taoist philosophy, exploring the integration of such opposites as shadow/persona, yin/yang, dark/light, and feminine/masculine. Photos & drawings.

Carl Jung paid a short visit to Taos, New Mexico, in January 1925. A brief account of his stay at the Pueblo appeared in Memories, Dreams, Reflections, edited by Aniela Jaffe in 1963. Remembering his conversations with Mountain Lake, Jung wrote of the confrontation between the “European consciousness,” or the “European thought,” with the Indian “unconscious.” My article provides a reading of Jung’s text as a meeting ground of the aesthetic, emotional, visionary and of the analytical, rational, (...) explanatory. Like many other European and Anglo-American visitors to Taos Pueblo, Jung rediscovers its capacity to mirror the inner needs of the visitor; he examines the significance of the encounter with the Southwestern landscape and with the Pueblo Indians’ religious views in terms of self-reflection and of the return to the mythical. As Carl Jung’s “inner comprehension” of the Pueblo Indian’s philosophy is mediated through language, aware both of its desire and its inability to become liberated from the European perspectives, Mountain Lake’s attitude towards his visitor from Switzerland remains ultimately unknown; Mountain Lake does, however, communicate his readiness to assume the archetypal role of a teacher and a spiritual guide whose insights reach beyond the confines and mystifications of language. According to Jung’s account, during this brief encounter of the two cultures, he and his Indian host experienced a sense of satisfaction and fulfillment, the sources of which, as they both understood them in their own individual ways, resided in the comprehension of universal sharing. (shrink)

Jung's Psychology as a Spiritual Practice and Way of Life considers the pioneering depth-psychologist Carl Gustav Jung, primarily as a sage of world-class stature. The authors focus on Jung as an archetypal wisdom teacher, in three important respects: (1) in the post-modern West, primarily in interaction with Friedrich Nietzsche and his Thus Spake Zarathustra and also with theologian Paul Tillich and Zen master Karlfried Graf Durckheim; (2) in his deep spiritual kinship with the timeless universality of Lao-tze (...) and his classic The Tao Te Ching; and (3) in consideration of the future prospects of Jung's psychology in mind/body medicine, especially neuroscience, and in dialogue with quantum speculation. This book contends that Jung's psychology is not primarily a form of psychotherapy in the conventional sense but essentially a dynamic "religious philosophical system" constituting a spiritual practice and way of life. The dialogue format suggests not only Jung's own dialogue or "confrontation" with the Unconscious but also his generally unacknowledged spiritual affinity with the central Western philosophical tradition, a tradition stemming from Socrates and Plato and their devotion to the task of "living the questions.". (shrink)

In this article, I would like to take a closer look at the philosophical meaning of the term “process,” which is a fundamental category in Arnold Mindell’s psychology. The Taoist origins of this concept go back to the Tao – the principle of the universe. Tao is the process of passing into each other the opposite aspects of the monastically understood Qi energy. Mindell was also inspired by the analytical psychology of Carl Gustav Jung, which emphasizes the importance of (...) archetypal, unconscious mental processes and their impact on the ego through random thoughts, fantasies or dreams. Mindell distinguishes between a primary process (mental content that we are aware of) and a secondary process (mental content that we are not aware of) to explain what connects a person with her natural living – an unadulterated existence through rigid boundaries between the two processes acquired during one’s upbringing. The purpose of this article is to explore the Jungian and Taoist roots of Mindell’s psychology and to characterize individual lives as confronting their entire processual being, thus becoming natural living. -------------------------- Received: 14/04/2022. Reviewed: 19/10/2022. Accepted: 24/10/2022. (shrink)

Jung Chang [Zhang Rong], the author of Wild Swans, comes from an entirely different generation than Wu Ningkun. The "offspring of a high-ranking cadre," she was born and grew up under the red flag. While Wu Ningkun was languishing in a "cowshed" [place in one's own work unit where one was usually kept in solitary confinement and made to write out confessions of so-called crimes during the Cultural Revolution—Trans.] and accused of being a "devil and demon," 14-year-old Jung (...) Chang came from her native Chengdu to Beijing—the "center of world revolution"—as a Red Guard, to be reviewed by the Great Leader. As the Cultural Revolution grew in ferocity, her father was accused of being a counterrevolutionary for having supported Tao Zhu and was sent to a mountainous area to be reformed through labor. And so, Jung Chang lost the privileged life she had led and began her "travails." She was first sent to work in a rural production brigade, and then to serve as a barefoot doctor in a Tibetan village at the foot of the Himalayas. (shrink)

For centuries, westerners have referred to China's numerous traditions of spiritual expression as "religious"--a word born of western thought that cannot completely characterize the passionate writing that fills the pages of this pathbreaking anthology. The first of its kind in well over thirty years, this text offers the student of Chinese ritual and cosmology the broadest range of primary sources from antiquity to the modern era. Readings are arranged chronologically and cover such concepts as Taoism, Confucianism, Buddhism, and even communism. (...) A large number of the selections concern the role of the female in Chinese religion, and are either by or about women. Through invocations, poetry, drama, philosophical texts, religious treatises, and modern fiction, students hear the voices of numerous Chinese masters expounding on the movements and traditions that inspired them: the mysterious Tao-te ching of Lao Tzu, cloaked in the mists of deepest antiquity; the Analects of stately, reverent Confucius; "Nailing a Stick into Empty Space," from The Recorded Conversations of Ch'an Master I-hsuan, and many others, including the work of Mencius, Pan Chao, Han Shan, Chang Tsai, Wang Yang-ming, Lu Hsun, and Mao Tse-tung. Fully one third of the translations are new, and each reading is preceded by an introduction that explains its importance and salient features. Complete with a helpful chronology of dynasties and list of possible video sources, this remarkable volume collects under one cover the most significant and influential works of China's dynamic spiritual tradition, making a fundamental contribution to courses in Chinese religion, literature, and history. (shrink)

This paper presents a critical appraisal of the recent turn in comparative religious ethics to virtue theory; it argues that the specific aspirations of virtue ethicists to make ethics more contextual, interdisciplinary, and practice-centered has in large measure failed to match the rhetoric. I suggest that the focus on the category of the human and practices associated with self-formation along with a methodology grounded in “analogical imagination” has actually poeticized the subject matter into highly abstract textual studies on normative voices (...) within traditions, largely in isolation from considerations of socio-historical context, political and institutional pressures, and the lived ethics of non-elite moral actors. I conclude with some programmatic suggestions for how the field of comparative religious ethics can move forward. (shrink)

This study examines the normative foundations of early Confucian ethics and suggests that rather than attempting to understand Confucian ethics in the language of ‘morality’ a more productive way would be to appreciate Confucianism as an ethics of propriety that can be articulated in terms of social roles, ritual decorum, and relational dependence. I argue that Western notions of ‘morality’ betray a thicker, more culturally loaded concept that possesses a limited utility in regard to comparative study. We can appeal to (...) a kind of methodological charity where we not only maximize the sense of the text or subject's sayings but also privilege the categories of thought that are native to the text's or speaker's lexicon. With this in mind, we can understand Confucian ethics as an ethics of propriety that departs substantially from Western moral systems, including virtue ethics, and challenges our received views on justice, autonomy, and personal identity. (shrink)

Through a wide-ranging international collection of papers, this volume provides theoretical and historical insights into the development and application of phenomenological sociology and ethnomethodology and offers detailed examples of research into social phenomena from these standpoints. All the articles in this volume join together to testify to the enormous efficacy and potential of both phenomenological sociology and ethnomethodology.

Scientonomy is the field that aims to develop a descriptive theory of the actual process of scientific change (Barseghyan, 2015). Scientometrics is the field that aims to employ statistical methods to investigate the quantitative features of scientific research, especially the impact of scientific articles and the significance of scientific citations (Leydesdorff & Milojević, 2013). In this paper, we aim to illustrate how to methodologically integrate scientonomy with scientometrics to investigate both qualitative and quantitative changes of a scientific community. We will (...) use a case study to achieve our aim. The case study is about a scientific community studying a physiological phenomenon called heart-rate variability (HRV). Moreover, we will argue that this methodological integration outperforms cases in which researchers only employ the resources from one of the two fields. (shrink)

Should Christians support the view that one’s psychological continuity is the main criterion of personal identity? Is the continuity of one’s brain or memory states necessary and sufficient for the identicalness of the person? This paper investigates the plausibility of the psychological continuity theory of personal identity, which holds that the criterion of personal identity is certain psychological continuity between persons existing at different times. I argue that the psychological continuity theory in its various forms suffers from interminable problems. Then, (...) I introduce an alternate account of personal identity, according to which personal identity is not further analyzable in terms of qualitative properties of persons. Rather, persons are individuated by their primitive thisnesses, which are nonqualitative properties of immaterial substances. This alternate conception of personal identity would be of particular relevance to those who believe in the immortality of the soul and are looking for a nonphysicalist account of personal identity. (shrink)

What I pay attention to in this article is the relationship between Su-wun (水雲) and Da-seok (多夕) in their thoughts. As is generally known, Dong-hak (東學) has been recognized as an independent national religion which rediscovered the forgotten God of Korean People. It is indicated by the fact that Dong-hak is a system of thought which has inherited and developed the theory of three foundations (三才) as the worldview of Cheonbugyeong. In this paper, what I find to be missing in (...) Da-seok's thought is that he did not mention Su-wun's Dong-hak. Given the fact that Da-seok had much interest not only in Buddhism and Confucianism butalso in Cheonbugyeong, it is more or less unexpected that he took Donghak, which was closely related to the scripture, out of the question in his writing. For this reason, the main task of this article is to correlate Su-wuns' Dong-hak and Daseok's thoughts (Understanding of Christianity) in the framework of the idea three foundations (三才) originating from Cheonbugyeong. In order to make these points clear, I will discuss the following in order: First, the theory of three foundationsproclaimed in Cheonbugyeong as the fundamental framework of both Dong-hak and Da-seok's thoughts. Second, the fundamental feature of Da-seok's understanding of Christianity. Third, comparison of Da-seok's understanding of Christianity and Dong-hak in term of their fundamental structure. Lastly, the encounter between Da-seok's Christianity and Dong-hak and its implications for the world history and theology of life. (shrink)

"An Interface book." Includes bibliographical references.

Revenge is common in our daily lives, and people feel good when engaging in revenge behavior. However, revenge behavior is a complex process and remains somewhat of a puzzle of human behavior. Neuroimaging studies have revealed that revenge behaviors are associated with activation of a neural network containing the anterior cingulate cortex, ventral striatum, inferior frontal gyrus, and dorsolateral prefrontal cortex. Recent brain stimulation research using transcranial direct current stimulation and transcranial magnetic stimulation has shown a causal relationship between brain (...) regions and revenge behaviors, but the findings have been mixed. In the present study, we aimed to study whether stimulation in the DLPFC can change participants’ revenge behavior in conditions where participants’ wealth was taken away in different ways. We adapted the moonlighting game and designed a new paradigm. Our study revealed that revenge behavior increased following activation in the right DLPFC, suggesting that the right DLPFC plays an important role in overriding self-interest and retaliation. In addition, our results revealed that the right DLPFC is crucial in revenge behavior related to the motivation of invasion. (shrink)

This article aims at developing a phronesis-oriented philosophical counselling, with a focus on the idea of semantic sentiment. In Section 1, we elucidate the characteristics of phronesis-oriented approach to philosophical counselling and state our reason for adopting this approach. In Section 2, we consider three visions of phronesis-oriented philosophical counselling, i.e., the Socratic vision, the Platonic vision, and the skill-based vision, and argue for the third vision. In Sections 3 and 4, we show how to practice such phronesis-oriented philosophical counselling (...) by introducing, exploring, and applying the idea of semantic sentiment. (shrink)

Perceived trust is a key factor affecting the behavior to donate online. In order to further explore the factors and influencing mechanisms that affect the success of medical crowdfunding projects, this paper, combined with the Stimulus-Organism-Response theory, introduces the mediating variable of social presence and perceived differences in trust, and constructs a model of online users’ donation behavior to medical crowdfunding projects. We collected 437 valid samples through a questionnaire survey, and processed the data with SPSS and Amos software to (...) test and analyze the theoretical model. The research results showed that project description and user participation have a significant positive effect on social presence; project transparency and patient identity have a significant negative effect on perceived differences in trust; social presence has a positive effect on donation behavior, while the perceived difference in trust has a negative effect; social presence and perceived differences in trust play a mediating role respectively; there is no significant effect of patient status on social presence. This study further expands the application of social presence and perceived differences in trust in medical crowdfunding, and provides a theoretical basis for the success of medical crowdfunding projects. (shrink)

Recently, Levinstein has offered two interesting arguments concerning epistemic norms and epistemic peer disagreement. In his first argument, Levinstein claims that a tension between Permissivism and steadfast attitudes in the face of epistemic peer disagreement generally leads us to conciliatory attitudes; in his second argument, he argues that, given an ‘extremely weak version of a deference principle,’ Permissivism collapses into Uniqueness. However, in this paper, I show that when we clearly distinguish among several types of Permissivism, Permissivism\, and Permissivism\), we (...) can see that any type of Permissivism fits well with steadfast attitudes. Further, even though Levinstein’s ‘extremely weak version of a deference principle’ does rule out a possibility for some types of Permissivism and Permissivism\), it is still compatible with the other type of Permissivism ), so we may regard at least that version of a deference principle as a viable position in connection with that particular type of permissive rationality. (shrink)