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)

Introduction The bioethics literature reflects significant interest in and concern with the use of genetic and genomic information in various settings. Because psychiatric treatment and research raises unique ethical, legal, and social issues, we conducted a scoping review of the biomedical, bioethics, and psychology literature regarding the application of genetic and genomic tools to psychiatric disorders (as listed in the DSM-5) and two associated behaviors or symptoms to provide a more detailed overview of the state of the field. Objectives The (...) primary objective was to examine the available bioethics, biomedical, and psychology literature on applying genetic and genomic tools to psychiatric disorders (other than neurodevelopmental disorders) and two behaviors or symptoms sometimes associated with them (aggression or violence and suicidality) to identify the disorders to which these tools have been applied, the contexts in or purposes for which they have been applied, the ethical, legal, or social concerns associated with those uses, and proposed recommendations for mitigating those concerns. Methods We used Arksey and O’Malley’s scoping review framework: (1) identify the research question; (2) identify relevant studies; (3) select studies; (4) chart the data; and (5) collate, summarize, and report results (2005). We relied on Levac et al. to inform our application of the framework (2010). The PRISMA extension for scoping reviews checklist informed our reporting (2018). We searched three electronic databases MEDLINE (PubMed), Embase, and PsycInfo (EbscoHost) for peer-reviewed journal articles in English to identify relevant literature. One author screened the initial results and additional screening was done in consultation with other authors. A data extraction form using DSM-5 diagnostic categories (excluding neurodevelopmental disorders) was developed and two authors independently each reviewed approximately half of the articles. Inter-rater reliability was ensured by double-coding approximately 10% of the papers. An additional author independently coded 10% of the articles to audit the data. Results In 365 coded publications, we identified 15 DSM-5 diagnostic categories in addition to the two pre-selected behaviors or symptoms (aggression or violence and suicidality) to which genetic or genomic tools have been applied. We identified 11 settings in or purposes for which these tools were applied. Twenty-two types of ethical, legal, or social concerns associated with the application of genetic or genomic tools to these disorders or behaviors/symptoms were identified along with 13 practices or policies that could mitigate these concerns. Conclusion Genetic and genomic tools have been applied to a wide range of psychiatric disorders. These raise a range of ethical, legal, and social concerns. Additional research is warranted to better understand the concerns and effective ways to address them. Advancing the literature to identify relevant ethical, legal, or social concerns and solutions to those problems likely requires greater attention to specific applications of genetic or genomic tools to particular psychiatric disorders and associated behaviors/symptoms as well as broad stakeholder engagement. (shrink)

This study examines the challenges of humanism and education in the 21st century as addressed by the German philosopher Peter Sloterdijk in his Elmau Speech (1999). In this lecture, titled _Rules for the Human Zoo_, Sloterdijk argues that the traditional notion of humanism, specifically “humanism as a literary society,” has reached its conclusion, necessitating the development of a new humanism appropriate for the contemporary era. However, the new concept of humanism emerging from what Sloterdijk terms the “anthropotechnic turn” appears to (...) align with the discourses surrounding human enhancement that have emerged in the 21st century, thereby influencing the realm of education. The first half of this article reports on the significant concerns and criticisms expressed by the media at that time regarding this new humanism, which seems to be associated with eugenicist ideas. Taking a step further, this study critically examines the nature of the challenges around education implied by Sloterdijk, specifically the conflict between “friend of humans and friend of Übermensch”, and explores the potential roles and responsibilities of education in the latter part of the paper. (shrink)

Combining the conceptual approach of racial formation and racial projects with the Foucauldian concept of governmentality, Jeong-eun Rhee theorizes the “neoliberal racial project” (NRP) and examines contemporary meanings and operations of race and racism in relation to neoliberalism. She analyzes Amy Chua's popular parenting memoir, Battle Hymn of the Tiger Mother, as a specific case of the NRP, and demonstrates how in this text race is pressed to work in new — neoliberal — ways, re/generating different kinds of categories (...) and meanings, yet also continuously drawing upon old categories and meanings, to effect and rationalize social arrangements of power and exploitation, violence and expropriation. What is noteworthy is the way in which racial neoliberalism builds silently on the structural conditions of racism while disabling the very categories of their recognizability. Consequently, Rhee argues for new, historically bounded theories that can articulate how the meanings, categories, and concepts of races are constantly being reconfigured. (shrink)

The positive reception of Buber’s philosophy does not fully match Buber’s intention in terms of overcoming the problem of the subject–object binary. In other words, a number of authors have remained within the traditional way of thinking by merely replacing the subject and object with Buber’s I and You, establishing a more dogmatic normative subjectivity, paradoxically going against Buber’s intent and even seemingly not noticing this problem. In this article, we will investigate the reasons for these paradoxical readings of Buber. (...) By focusing on the structure and significance of Buber’s ontology of between-humane, we will study the concept of I–You and I–It, suggesting that these are not intentionality-oriented concepts, but a radically relationship-centered one. The theoretical problem caused by Buber himself in the process of adaptation of his dialog-philosophy to his dialog-pedagogy, namely the impossibility of complete mutuality in the educational relationship will be critically examined, based on Buber’s own declaration in his “Afterword” (1957) in I and Thou (1923). With this, we will reflect on the problematic situation of post-Buberian literature in contemporary pedagogy to pave a way to modernize Buber’s dialog-pedagogy. (shrink)

Pirie's new book attempts a long-awaited Marxist analysis of the contemporary Korean state. It seeks to go beyond the binary opposition between neoliberal market-fundamentalism and Keynesian statism by persuasively demonstrating the indispensability of the state's role in the establishment of neoliberalism in Korea. It also provides an original and insightful analysis of the neoliberal regulation of finance in Korea. However, Pirie's central argument that the stable neoliberal régime of accumulation was established in Korea after the 1997 crisis can be questioned (...) in view of the trend in profitability, the same empirical evidence on which his argument rests. Pirie also needs to provide a more consistent Marxist class-analysis of capitalism in Korea. (shrink)

In understanding Peirce's unique system of pragmatism following three theories are helpful: first, Herakleitos' saying that 'one can never step into a same river twice', second, Protagoras' saying that 'men are the measure of the world', and third, Darwin's theory of evolution. It is always the case that epistemology takes place on top the metaphysical and cosmological bases. Peirce's metaphysics and cosmology is considered to line up with above three theories. It is interesting fact that Peirce who started up his (...) work in science ended up with such somehow unscientific cosmology. Peirce believes that the world is constantly changing. Inknowing the world Peirce says that the subject of knowing takes a part doing a certain role. Peirce says that 'to believe A', 'to think of A' and 'to think of A as true' are all same sort of mental act. Therefore, to Peirce, truth is only a kind of 'opinion'. This means that the subject of knowing has something to do with truthfulness. In this kind of knowing process 'knowing truth' can only be acquired when possibility of 'inaccuracy' and 'onesideness' are opened. Thus, Peirce's definition of knowing or truth is quite indefinite definition. According to Peirce, we only know the world partially, and moreover, even we get the total sum data about the world,the world will move on forward changing. On this ground, it might be helpful that we look in to current matters in philosophy of mind in different angle. (shrink)

Sloterdijk's 1999 lecture, known as the Elmau Speech, posited that all existing humanisms, including Heidegger's Fundamental Ontology, were rendered obsolete by the emergence of the so-called new media, and that education faced a similar fate. Taking a step further, the Elmau Speech establishes a connection between post-humanism in the sense of post-literary and postepistolary and Nietzsche's prophetic philosophy, suggesting the potential for genetic intervention in human life and education, thereby giving rise to social controversy. This paper begins by examining Heidegger's (...) Letter on Humanism, which offers criticism of traditional humanisms and introduces his concept of Fundamental Ontology. It then delves into Sloterdijk's critique of Heidegger in Rules for the Human Zoo, as well as Sloterdijk's own conception of posthumanism, analyzing their implications for contemporary education. (shrink)

Three visual habituation studies using abstract animations tested the claim that infants’ attachment behavior in the Strange Situation procedure corresponds to their expectations about caregiver–infant interactions. Three unique patterns of expectations were revealed. Securely attached infants expected infants to seek comfort from caregivers and expected caregivers to provide comfort. Insecure-resistant infants not only expected infants to seek comfort from caregivers but also expected caregivers to withhold comfort. Insecure-avoidant infants expected infants to avoid seeking comfort from caregivers and expected caregivers to (...) withhold comfort. These data support Bowlby’s (1958) original claims—that infants form internal working models of attachment that are expressed in infants’ own behavior. (shrink)

This study investigates the educational thought of Confucius with focus on the educational relationship in the Analects, which is a historical text that defines the foundations of Confucianism. The first part of the investigation examines Confucius’ concept of the educational relationship and how it is characterized with a dialogical spirit, which consists of worldly and secular human-orientedness, co-existentiality as a fundamental principle for educational practice, and dialogue to become an ideal ruler through self-discipline. The second stage of this study further (...) examines the spirit of dialogue in the Analects with consideration of its historical–cultural context. Through this process, the study unravels the historical and cultural limitations of original Confucian educational thought for modern society and proposes a possible way to reengage Confucius’ educational value in today’s modern educational context. (shrink)

Taking the animal and the machine as two ontological others of the human, this paper looks into how they “are added to” and “replace” the humanist others based on race, gender, class, etc. in contemporary cinema. This “supplement” urges us to reframe identity politics and cultural studies in a larger “polis” emerging between and encompassing both the human world, which becomes ever more globally homogenized, and its radical environment, natural or technological. The topic is a global cinematic phenomenon that even (...) local films directly embody. The animal is captured on the boundaries between “the symbolic” and “the real,” between “the actual” and “the virtual” in the artistic works of Werner Herzog, Apichatpong Weerasethakul, and Peter Greenaway. The machine convolutes the issues of informatics, embodiment, and cyborgism, often through SF fantasy that pervades Hollywood blockbusters and Japanimation. The rare amalgam of animal–machine receives further attention in David Cronenberg's films, and becoming-animal/-machine in Avatar empowers the human in the posthuman sense of biopower that transforms the body and registers it on a larger network. From this perspective, discourses on the animal (zooesis) and technology (technesis) work together to bring a new political potential. Animality and technology no longer form a naïve dichotomy of nature vs. civilization but combine in ways of making more visible the new condition of life. It unfolds in a cinematic “zone,” an ephemeral “clearing” for “bare life” within the globalized world. This zone exists in the exceptional state of temporary potential to de-/repoliticize any humanistic politics. (shrink)

The contemporary age is approaching the downfall of human civilization due to the rapid collapse of the global ecology. As the popular obsession with industrial development, triggered by the Western modernization of the 18th century, expands across the entire world, minor regional environmental crises have merged intoan irremediable global ecological crisis. This suggests that human society has lost its ability to harmonize with nature and is driving itself to a crisis of survival, dangling on the brink of a fatal cliff. (...) The resolution of the global ecological crisis, which has been exacerbated primarily by Western civilization, requires an alternative thought paradigm that appeared in Korea over 100 years ago, one that can be characterized as ‘the ideology of Gaebyeok.’ This ideology proclaimsthat the global ecological crisis of our times is not simply a crisis of civilization sparked by energy over-consumption, but is rather an inevitable cyclical phenomenon stemming from a change in the universe’s natural order. The ideology of Gaebyeok, refined by a Korean Philosopher, Gim Il-Bu (1826-1898) in his work Jeongyeok (Right Change) and eventually brought to full blossom by Gang Jeung-San (1871-1909), suggests an excellent alternative way of thinking which offers a new hope to the citizens of the contemporary world who cannot ind an escape from their risky societies. My paper will discuss this enlightened vision of global hope. (shrink)

This paper draws on MacIntyre’s ethical thought to illuminate a hitherto underexplored religious context for business ethics, that of the Amish. It draws on an empirical study of Amish settlements in Holmes County, Ohio, and aims to deepen our understanding of Amish business ethics by bringing it into contact with an ethical theory that has had a significant impact within business ethics, that of Alasdair MacIntyre. It also aims to extend MacIntyrean thought by drawing on his neglected critique of modernity (...) in the context of business ethics. The Amish context allows us to appreciate the relationship between MacIntyre’s critique of modernity, his conception of practices and communities, and his distinctive approach to the virtues. It also helps us to better understand how the ethical life is possible within our emotivist culture. (shrink)

This paper is an interpretation of the thought of the twentieth century Korean religious thinker, Yoo Yŏng-mo (柳永模, 1890-1981), a pioneer figure who sought to re-conceptualise a Christian understanding of the Ultimate Reality in the light of a positive openness to the plurality of Korean religions. Yoo Yŏng-mo considered that it was possible to present an overall picture of harmony and complementarity between the three traditions of Korea and Christianity, and this is endorsed by the present thesis. This essay is (...) aimed at providing a religious rationale for inter-faith dialogue. Using the principles of ‘Change’ (易, i) and ‘Yin-ying’ (陰陽)dominated in Chinese Classics and East Asian way of thinking, this paper lays out a methodology for envisaging harmony and mutual complementarity between traditions. The effect of some central concepts from within Confucian, Buddhist and Taioist tradition on the Christian thought of Yoo Yŏng-mo is then analysed and examined.In this respect, this paper argues that the Ultimate Reality based on the principle of harmony and mutual complementarity is not only both personal andimpersonal as well as both transcendent and imminent, but also neither personal nor impersonal as well as neither transcendent nor imminent. Essentially, therefore, this essay accepts that Yoo Yŏng-mo’s equating of the Christian idea of God with the ‘Great Ultimate’ (太極) in Confucianism, with ‘Nothingness’ (無) in Buddhism and with the ‘One’ or Tao (道) in the thought of Lao-Chuang (老莊思想) of Taoism is a legitimate equivalence to make and that this does indeed pave the way for a potentially fruitful dialogue between Korea’s main religions. The drawing together of the Great Ultimate, Absolute Nothingness, the One Absolute from the Tao and the traditional personal God of Christianity gives the discussion an entirely new direction which has become a challenge for traditional orthodoxChristian theology and also for a pluralistic religious society. (shrink)

This paper is an interpretation of the thought of the twentieth century Korean religious thinker, Yoo Yŏng-mo (柳永模, 1890-1981), a pioneer figure who sought to re-conceptualise a Christian understanding of the Ultimate Reality in the light of a positive openness to the plurality of Korean religions. Yoo Yŏng-mo considered that it was possible to present an overall picture of harmony and complementarity between the three traditions of Korea and Christianity, and this is endorsed by the present thesis. This essay is (...) aimed at providing a religious rationale for inter-faith dialogue. Using the principles of ‘Change’ (易, i) and ‘Yin-ying’ (陰陽)dominated in Chinese Classics and East Asian way of thinking, this paper lays out a methodology for envisaging harmony and mutual complementarity between traditions. The effect of some central concepts from within Confucian, Buddhist and Taioist tradition on the Christian thought of Yoo Yŏng-mo is then analysed and examined. In this respect, this paper argues that the Ultimate Reality based on the principle of harmony and mutual complementarity is not only both personal and impersonal as well as both transcendent and imminent, but also neither personal nor impersonal as well as neither transcendent nor imminent. Essentially, therefore, this essay accepts that Yoo Yŏng-mo’s equating of the Christian idea of God with the ‘Great Ultimate’ (太極) in Confucianism, with ‘Nothingness’ (無) in Buddhism and with the ‘One’ or Tao (道) in the thought of Lao-Chuang (老莊思想) of Taoism is a legitimate equivalence to make and that this does indeed pave the way for a potentially fruitful dialogue between Korea’s main religions. The drawing together of the Great Ultimate, Absolute Nothingness, the One Absolute from the Tao and the traditional personal God of Christianity gives the discussion an entirely new direction which has become a challenge for traditional orthodoxChristian theology and also for a pluralistic religious society. (shrink)

This paper draws on MacIntyre’s ethical thought to illuminate a hitherto underexplored religious context for business ethics, that of the Amish. It draws on an empirical study of Amish settlements in Holmes County, Ohio, and aims to deepen our understanding of Amish business ethics by bringing it into contact with an ethical theory that has had a signifcant impact within business ethics, that of Alasdair MacIntyre. It also aims to extend MacIntyrean thought by drawing on his neglected critique of modernity (...) in the context of business ethics. The Amish context allows us to appreciate the relationship between MacIntyre’s critique of modernity, his conception of practices and communities, and his distinctive approach to the virtues. It also helps us to better understand how the ethical life is possible within our emotivist culture. (shrink)

In classical electrodynamics, it can be challenging to demonstrate the balance between minus of power of radiating particles and retarded radiation energy flux for radiation in the free-space because of the field’s singularity. In an alternative radiation theory of Wheeler–Feynman absorber theory, which is based on a first principle of time-symmetric interaction between radiating particles surrounded by the absorber at large distance, the singularity is eliminated but the balance cannot be preserved due to advanced effects. This is quantitatively demonstrated with (...) an argument of consequent non-classical light radiated by classical current. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Affective Foundation of Society in Nietzsche's PhilosophyJihun JeongIntroductionNietzsche believes that the different human types should be allowed to thrive and not be reduced into uniformity, as he says "nothing should be banished more than... the approximation and reconciliation" of the different types (KSA 12:10[59]).1 He sees the approximation as a reflection of democratic values and monolithic morality that he opposes. Instead, he believes that humans should be naturalized and (...) allowed to live in accordance with their own nature. To achieve this, Nietzsche proposed "the great politics," which "makes physiology into the ruler over all other questions" to "breed humanity as a whole" so that "one affirms what one is, one denies what one is not" (KSA 13:25[1]). In this way, Nietzsche thinks the different types should live in accordance with their respective nature.In The Antichrist, Nietzsche argues that "every healthy society" consists of different physiological types.2 He repeatedly says that "Nature, not Manu," separates these physiological types of the hierarchical order,3 which is "merely the sanction of a natural order, natural lawfulness of the first rank." While each type has "its own hygiene, its own realm of work, its own feelings of perfection and mastery" (A 57), this rank order is "the sanctioning of a natural distance between several physiological types," which are "determined and best developed for different activity," like "division of labor" (KSA 13:14[221]). Therefore, Nietzsche describes the physiological types divided in a healthy society as "differently gravitating" and "mutually conditioning" types (A 57). In order for a society to be healthy as a whole, individuals should be neither uniform nor scattered, but should be in an organized structure together. This structure is "opposed to an atomistic anarchy." A "human community is a unity [Einheit]," and "all unity is unity only as organization and co-operation." In [End Page 1] this way "a ruling structure," which does not exist as one, "means one [Eins]" (KSA 12:2[87]).However, what is it that produces this unity? Nietzsche's envisioned "naturalization of human beings" (KSA 9:11[211]) involves a society where different types live actively in accordance with their nature or respective physiological constitution. However, the existence of different types does not ensure the formation of society as a whole. Individuals of different types with different power will not automatically gather to form a society if they remain merely as individuals. In other words, if there is no social character in nature itself, a society could be seen to be formed "by accident," as Hobbes understands (42). What then is the basis that allows individuals to be incorporated into the social order? This article explores the social aspect of Nietzsche's understanding of nature, particularly with attention to his idea of affects, which will lead us to the idea of the affective foundation of society in his philosophy.4Nietzsche often describes nature as something chaotic that is elusive, uncertain, indifferent to human affairs, and without purpose and mercy. Thus, he writes, "how could you live according to this indifference? Living—is that not precisely wanting to be different than this nature? Is living not assessing, preferring, being unjust, being limited, wanting to be different?" (BGE 9) In this regard, the first point to note is that the "nature" of which Nietzsche speaks involves human nature strong enough to play with chaos and even to defy nature's indifference and brutality. As Conway points out, "the 'return to nature' that he envisions thus involves a return to human nature as the sole authority or justification for the nomothetic preferences required by the restricted economy of Life" (42–43). It is human nature to impose order on the natural world, transforming its amorphous state into a structured form of life, and to create a hierarchy of values in nature's indifference—this is perfectly natural and is the task of the philosophers. Therefore, rather than settling in "the infinite domain of Chaos" as Seung argues (292), Nietzsche reminds us of human nature: "We speak of nature and, in doing so, forget ourselves: we ourselves are nature" (WS 327). In this respect, the affirmation of nature... (shrink)