As false information may spread rapidly on social media, a profound understanding of how it can be debunked is required. This study offers empirical insights into the development of rumors after they are debunked, the various user groups who are involved in the process, and their network structures. As crisis situations are highly sensitive to the spread of rumors, Twitter posts from during the 2017 G20 summit are examined. Tweets regarding five rumors that were debunked during this event were manually (...) coded into the following categories: rumor, debunking message, uncertainty about rumor, uncertainty about debunking message, and others. Our findings show that rumors which are debunked early and vehemently by official sources are the most likely to be stopped. When individuals participate in the process, they typically do so by sharing uncommented media content, as opposed to contributing user-generated content. Depending on the conditions in which a rumor arises, different network structures can be found. Since some rumors are easier for individuals to verify than others, our results have implications for the priorities of journalists and official sources. (shrink)

Comparing expression patterns of orthologous genes between insects and vertebrates, we have recently proposed that the ventral nerve cord in insects may correspond to the dorsal nerve cord in vertebrates. Here we show that the early development of the insect and vertebrate brain anlagen is indeed very similar. Insect and vertebrate brains express similar sets of genes in comparable areas with similar functions in the adult. In addition, early axogenesis establishes surprisingly similar patterns of axonal connectivity in both groups. We (...) therefore propose that insect and vertebrate brains are built according to a common ground plan, and that specific areas of the insect and vertebrate brains be considered as homologous, meaning that these areas already existed, with their specific functions, in their common ancestor. (shrink)

Die Kunstwissenschaft zeichnet sich in den letzten Jahrzehnten dadurch aus, dass sie analog zur Entwicklung in der Kunst keine übergreifende Stilbildung mehr betreibt. In der vorliegenden Publikation nähern sich nun international anerkannte Kunstwissenschaftler, Philosophen und Medienwissenschaftler dem Begriff »Bild« – sowohl durch klassische Bildanalysen und ästhetische Fragestellungen als auch durch Versuche, einen neuen wissenschaftlichen Begriff für Kunst zu finden. Die Autoren, darunter Felix Ensslin, Frieder Nake, Jean-Baptiste Joly, Ute Meta Bauer, Katharina Sykora und Beat Wyss, erörtern, wie wir Bilder (...) lesen und welchen Stellenwert diese in unserem Denken heute einnehmen. Beispielhaft zeigen 30 Kunstwerke, etwa von John Baldessari, Gianfranco Baruchello, Holger Friese, Matthias Hoch, Christian Jankowski, Stephan Jung, Markus Schinwald oder Peter Weibel, die ganze Vielfalt der heutigen Bildproduktion in der Kunst. (shrink)

Contents: Mandalas. I. A Study in the Process of Individuation. II. Concerning Mandala Symbolism Index Originally published in 1972. The Princeton Legacy Library uses the latest print-on-demand technology to again make available previously out-of-print books from the distinguished backlist of Princeton University Press. These editions preserve the original texts of these important books while presenting them in durable paperback and hardcover editions. The goal of the Princeton Legacy Library is to vastly increase access to the rich scholarly heritage found in (...) the thousands of books published by Princeton University Press since its founding in 1905. (shrink)

ABSTRACTSince the release of the Final Report of the Canadian Truth and Reconciliation Commission, many non-Indigenous Canadians, politicians, and educational and cultural institutions have embraced reconciliation. Yet, many Indigenous people in Canada remain skeptical. In this article, I examine six reasons Indigenous people may resist reconciliation. Reconciliation may aim to restore a relationship that never existed in the first place, and may limit an Indigenous future. Reconciliation may look more like adaptation than transformation. Reconciliation may serve as a government project (...) whose primary aim is to bolster state legitimacy. Reconciliation may reflect the desire, for settler-descendants, for expiation or a ‘move to innocence.’ Ultimately, reconciliation is about living together, which may be incompatible with more transformative political projects, such as decolonization. (shrink)

This essay seeks to clarify the meaning and nature of normativity in metaethics and offers reasons why comparative religious ethics (CRE) must properly address questions about normativity. Though many comparative religious ethicists take CRE to be a normative discipline, what they say about normativity is often unclear and confusing. I argue that the third‐wave scholars face serious questions with respect to not only the justification of moral belief but also the rationality of moral belief and action. These scholars tend to (...) view the justification of moral belief to be a matter of process (that is, discursive social practice) rather than evidence‐possession, thus overlooking crucial differences between the two. They also run the risk of confusing motivating and explanatory reasons with normative reasons for moral belief and action. Consequently, their account of normativity would be insufficient for determining the rationality of moral beliefs and actions as well as for justifying moral beliefs. (shrink)

Through corporate social responsibility activities, a firm can develop the capability for managing and benefiting from stakeholder relationships. This study refers to such a capability as stakeholder influence capacity. In a host country, locally sourcing parts and/or materials can generate economic value and improve social welfare. Moreover, local sourcing provides opportunities for a foreign firm to apply and advance SIC while closely interacting with host-country stakeholders. Accordingly, we expect that a firm, having gained SIC through CSR activities in its home (...) country, will be more likely to source parts and/or materials in the host country. We also expect that the relationship between SIC and host-country sourcing is conditional upon a foreign firm’s intangible resources and liabilities of foreignness. Our empirical analysis, using Korean datasets, supports the positive relationship between CSR and local sourcing. We find that this positive relationship is more pronounced either when the firm is committed to technology development or when its home and host countries are geographically or culturally distant. (shrink)

A recent paper by Jakl, Jung and Pultr succeeded for the first time in establishing a very natural link between bilattice logic and the duality theory of d-frames and bitopological spaces. In this paper we further exploit, extend and investigate this link from an algebraic and a logical point of view. In particular, we introduce classes of algebras that extend bilattices, d-frames and N4-lattices to a setting in which the negation is not necessarily involutive, and we study corresponding logics. (...) We provide product representation theorems for these algebras, as well as completeness, algebraizability results for the corresponding logics. (shrink)

Transversality is the keyword that permeates the spirit of these thirteen essays spanning almost half a century, from 1965 to 2009.

Theories of relational concept acquisition based on structured intersection discovery predict that relational concepts with a probabilistic structure ought to be extremely difficult to learn. We report four experiments testing this prediction by investigating conditions hypothesized to facilitate the learning of such categories. Experiment 1 showed that changing the task from a category-learning task to choosing the “winning” object in each stimulus greatly facilitated participants' ability to learn probabilistic relational categories. Experiments 2 and 3 further investigated the mechanisms underlying this (...) “who's winning” effect. Experiment 4 replicated and generalized the “who's winning” effect with more natural stimuli. Together, our findings suggest that people learn relational concepts by a process of intersection discovery akin to schema induction, and that any task that encourages people to discover a higher order relation that remains invariant over members of a category will facilitate the learning of putatively probabilistic relational concepts. (shrink)

This paper advances the concept of transversality by drawing philosophical insights from Maurice Merleau-Ponty, Calvin O. Schrag, and the Martinicuan francophone Edouard Glissant. By so doing, it attempts to deconstruct the notion of universality in modern Western philosophy. It begins with a critique of the notion of Eurocentric universality which is founded on the fallacious premise that what is particular in the West is made universal, whereas whereas what is particular in the non-West remains particular forever. Eurocentric Universality has no (...) place in the globalization of the multicultural world. It simply ignores the reality of interlacing of multiple life-worlds. The concept of transversality, whose icon is the Maitreyan Middle Way, is proposed to replace universality. It not only reduced ethnocentric particularism but also fosters a hybridity that in fact dissolves the binary opposition between particularism and universalism. In short, transversality is conceived of as a radically new paradigm in philosophical conceptualization or world philosophy. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Introduction:Spiritual Friends in a Multifaith and Multisuffering WorldKyeongil JungAnanda said to the Buddha. “Master, spiritual friendship is half of the spiritual life.” The Buddha told him. “Not so, Ananda. It’s the whole of the spiritual life.”—Samyutta Nikaya, Volume 1If one friend suffers, all the friends suffer together with her; if one friend is honoured, all rejoice together with him.—1 Corinthians 12:26This year’s Buddhist-Christian Studies includes selected articles presented at (...) the International Buddhist-Christian Conference titled “Enlightenment and Liberation: Engaged Buddhists and Liberation Theologians in Dialogue,” which took place at Union Theological Seminary in the City of New York April 17–20, 2013. The conference was a historic gathering of socially engaged Buddhists and liberationist Christians from many corners of the world.There have been many Buddhist-Christian dialogues during the last century. Yet there have not been many dialogues between socially engaged Buddhists and liberationist Christians. Although many Buddhist and Christian activists and scholars have responded to the reality of social suffering, which is a universal experience across religions, cultures, and countries, most of them have not, because of the sheer fact of physical and geographical separation, had the opportunity to met each other and spend time together. This is precisely what happened at this Union conference. And it was amazing to see how quickly strangers became friends, almost as if they had long known one another. Such bonds of friendship grew spontaneously out of the one essential thing they all had in common: a selfless love and compassion for the poor and oppressed. All of them loved their suffering neighbors as they loved their own selves. Thus, engaged Buddhists and liberationist Christians immediately recognized one another as friends working for the same goal: liberation. In this way, the conference [End Page 3] confirmed that their spiritual friendship transcended religious boundaries in the face of social and political suffering. In a multifaith and multisuffering world, being friends cannot and should not be limited by the boundaries of a faith tradition.As the title of the conference indicates, the conferees shared their experiences of spiritual and social engagement in a multifaith and multisuffering world. For four days they exchanged their ideas and experiences of responding to the five faces of eco-human suffering in today’s world: economic injustice, war and violence, sexism, racism, and ecological crisis. These five issues were discussed comparatively and interreligiously. In each session, two participants, one Buddhist and one Christian, presented their ideas followed by discussion among their fellow participants. Along with those five topics, there was also a special session on spirituality and liberation in which Buddhist and Christian participants talked about how their spirituality supported and strengthened their social action for liberation. Every night there was a public presentation in which distinguished scholars and activists from the two spiritual traditions spoke about listening to the world and to the heart. In addition, the conference offered various smaller workshops, seminars, and informal conversations between the conferees and with general participants, such as “Buddhist and Christian Grassroots Organizing,” “Socially Engaged Buddhism: East-West Dialogue,” “Occupy Society and Religion: A Buddhist-Christian Conversation,” and “Buddhist and Christian Nuns Compare Notes.” In all this, dialoguers spoke to and listened to one another as openly and accurately as they could.Another mutually enlightening and empowering experience at the conference was that it created an interspiritual space. Every morning during the conference two conferees, one Buddhist and one Christian, co-celebrated interfaith meditation. It was initially designed as a spiritual exchange between Buddhism and Christianity. Yet, interestingly, that exchange took place not between but within each of the participants. In other words, it was not a Buddhist and Christian practice, but rather a Buddhist-Christian practice. In addition, the conference offered various opportunities for interspiritual interaction, such as “Ecological Worship Service,” “Compassion Meditation for Social Activists,” “Question-and-Answer Dharma Talk,” and “Buddhist-Christian Communion,” in which Buddhist and Christian participants shared their spiritual practices and techniques respectfully and mindfully. Such spiritual components of the conference proved that silence could be a wide door through which Buddhists and Christians can meet one another deeply and perceptively. Paraphrasing interreligiously the... (shrink)

The article presents Richard Kilvington’s interpretation of Aristotle’s views on the concept of justice. Richard Kilvington was a fourteenth century philosopher and theologian who commented on various Aristotle’s works including Nicomachean Ethics. Kilvington’s commentary on Nicomachean Ethics was composed in 1325-1326 at Oxford University. It contains, among others, a question Utrum iustitia sit virtus moralis perfecta, which is devoted to the concept of justice. In his investigations Kilvington always uses logic as a major analytical tool, and mathematics as a method (...) to discuss the issues and settle between opposite points of view, which is common for Kilvington’s commentaries. These techniques allow him to indicate all the contradictions in Aristotle’s analyses. Kilvington’s concept of justice clearly points to twofold order: horizontal and vertical. In the horizontal one Kilvington’s distinguishes the virtue of absolute justice that is a perfect model for all kinds of justice. In the vertical one he presents a model of a just man that is such a man who is ‘perfectly harmonious’. He also indicates the order of justice existing in the world, visible in human relationships, and regulated by three kinds of justice viz. compensatory, distributive and political. Kilvington’s investigations complete Artistotle’s opinions on justice, however they remain in the field of Aristotelian analyses and his concept of morality implemented in society. In this question Kilvington consistently separates the supernatural order and the order of natural reason, and, in his ethics, he never refers to theological issues concerning the relation between God and created world, which was uncommon for medieval theoretical practice. (shrink)

The recent controversy over whether Marxism is an ecologically viable theory or can justify astate of harmony between man and nature has a serious flaw because none of the participants in the discussion seems to think that technology is intrinsic to the reconciliation of man with nature. While it is correct that the writings of the early Marx offer some basis for the reconciliation, the later Marx was preoccupiedwith the question of nature’s instrumentality or the human significance of nature, and (...) he saw technology as the human mode of dealing with nature. Marx and Marxists have contributed to making us aware of man’s exploitation of and alienation from other men, but not man’s exploitation of and alienation from nature. To eradicate the second requires a radical deconstruction of modern technomorphic culture and its metaphysical foundations. (shrink)

The unity of God and man in the intellect is the fundamental teaching of Meister Eckhart on which he bases the system of his thoughts. Since there is a metaphysical and a psychological aspect to this teaching the book naturally falls into two parts: The first part is devoted to the analysis of divine nature, the second examines the human soul. God and man are essentially the same in their highest point: God's innermost essence is unity, which Eckhart identifies with (...) intellect. But intellect is also the highest peak in the human soul, the famous spark. By studying both Eckhart's German and Latin works, from the early Parisian Questions to the German sermons, this study also shows the unity of Eckhart's thought in all genres of writing. (shrink)