들뢰즈와 아감벤은 철학의 영역에서 법을 사유하는 중요한 현대적 이론들을 제공하는 철학자들이다. 들뢰즈의 법에 대한 연구는 그 자신의 시간론과 밀접한 관계를 맺고 있다는 점에 그 특징이 있으며, 아감벤의 법에 대한 연구는 자신의 철학의 핵심 개념인 배제-포함 구조를 통해서 사유한다는 점에 그 특징이 있다. 그런데 두 사람은 모두 카프카를 경유하여 두 사람의 핵심적인 문제의식으로 나아간다. 먼저 들뢰즈는 카프카의 「법 앞에서」에서 우리에게 인식될 수 있도록 그 내용이 주어져 있지 않은 법이 우리에게 처벌을 내림으로써만 언표된다는 것을 읽어낸다. 더 나아가 『소송』에서 K에게 완전한 무죄판결이란 없으며 (...) 오직 판결을 ‘지연’시키는 방법만이 있을 수 있다고 말하는 화가 티토렐리에 주목하면서, 법과 시간의 문제를 탐구한다. 아감벤은 데리다의 「법 앞에서」에 대한 해석을 경유하여 카프카에 접근한다. 데리다는 열린 문 앞에서 들어가는 것이 ‘가능하지만 지금은 안 되는’ 바로 이 상황이 우리를 둘러 싼 법과 우리의 관계라는 점에 주목한 바 있다. 법에 대한 접근 가능성은 ‘지금은 안 된다’는 방식으로 무한히 지연된다는 것이다. 아감벤 역시 이러한 들어갈 수 있는 자유가 있음에도 불구하고 들어갈 수 없는, 그래서 자유롭지도 자유롭지 않지도 않은 법과 우리의 관계를 배제-포함 구조로 설명한다. 그렇기 때문에 아감벤의 카프카 읽기는 법이 그 내용이 주어져 있지 않음에도 우리를 강제하고 있음을 의미한다는 들뢰즈의 사유와 만나게 된다. 이 연구는 들뢰즈와 아감벤의 법 해석을 함께 탐구함으로써, 두 사람이 말하는 법의 강제로부터 우리를 해방시키는 방법과 그 의의를 밝혀본다. (shrink)

For the last several decades, dispositional properties have been one of the main topics in metaphysics. Still, however, there is little agreement among contemporary metaphysicians on the nature of dispositional properties. Apparently, though, the majority of them have reached the consensus that dispositional ascriptions cannot be analysed in terms of simple counterfactual conditionals. In this paper it will be brought to light that this consensus is wrong. Specifically, I will argue that the simple conditional analysis of dispositions, which is generally (...) thought to be dead, is in fact an adequate analysis of dispositions. I will go on to discuss Mumford’s view of dispositions from the perspective of the simple conditional analysis of dispositions. (shrink)

The idea that dispositions are an intrinsic matter has been popular among contemporary philosophers of dispositions. In this paper I will first state this idea as exactly as possible. I will then examine whether it poses any threat to the two current versions of the conditional analysis of dispositions, namely, the simple and reformed conditional analysis of dispositions. The upshot is that the intrinsic nature of dispositions, when properly understood, doesn't spell trouble for either of the two versions of the (...) conditional analysis of dispositions. Along the way, I will propose an extensionally correct and practically useful criterion for identifying nomically intrinsic dispositions and criticize one objection raised by Lewis against the simple conditional analysis of dispositions. (shrink)

Manley and Wasserman criticize the conditional analysis of dispositions, arguing that whilst it invites the ‘strategy of getting specific’, this strategy creates more problems than it solves. I show that their understanding both of the phenomenon of masking and also of the strategy of getting specific is deeply defective, which wreaks havoc with their principal critique of the conditional analysis of dispositions.

Modern consumers face a dramatic rise in web-based technological advancements and have trouble making rational and proper decisions when they shop online. When they try to make decisions about products and services, they also feel pressured against time when sorting among all of the unnecessary items in the flood of information available on the web. In this sense, they need to use consumer decision-making creativity to make rational decisions. However, unexplored research questions on this subject remain. First, in what ways (...) do task difficulty and time constraints affect visual attention on exploitative and exploratory activities differently? Second, how does the location of the reference influence the level of visual attention to exploitative and exploratory activities depending on affordance theory? Third, how do exploratory and exploitative activities affect CDMC? Eye-tracking experiments were conducted with 70 participants to obtain relevant metrics such as total fixation duration, fixation count, and visit count to answer these research questions. Our findings suggest that task difficulty influences exploitative activity, whereas time constraint is related to the exploratory activity. The result of the location of hints aligns with the affordance theory for the exploitative activity. Besides, exploratory activity positively affected CDMC, but exploitative activity did not show any effect. (shrink)

This chapter explores what Kant means by “life”, the “feeling of life”, the “feeling of the promotion of life”, and related notions, such as the idea of a “vital power”, through the contrast between Kant’s account of the beautiful and his account of the sublime. We argue that it is significant that Kant characterizes the feeling of the beautiful as a feeling of the promotion of life but the feeling of the sublime in terms of vital powers. We account for (...) this difference by showing that in experiences of beauty, we are aware of ourselves as rational but embodied human beings, as part of nature. In the feeling of the sublime, by contrast, we are aware of ourselves as pure rational beings. This entails that in the beautiful, we experience nature as deeply life-promoting, while in the sublime, we experience the independence of our supersensible vocation from nature. (shrink)

Stephen Mumford, in his book on dispositions, argues that we can distinguish between dispositional and categorical properties in terms of entailing his 'conditional conditionals', which involve the concept of ideal conditions. I aim at defending Mumford's criterion for distinguishing between dispositional and categorical properties. To be specific, no categorical ascriptions entail Mumford's 'conditional conditionals'.

Family disputes over the diagnosis of brain death have caused much controversy in the bioethics literature over the conceptual validity of the brain death standard. Given the tenuous status of brain death as death, it is pragmatically fruitful to reframe intractable debates about the metaphysical nature of brain death as metalinguistic disputes about its conceptual deployment. This new framework leaves the metaphysical debate open and brings into focus the social functions that are served by deploying the concept of brain death. (...) In doing so, it highlights the epistemic injustice of medicolegal authorities that force people to uniformly accept brain death as a diagnosis of death based on normative considerations of institutional interests, such as saving hospital resources and organ supplies, rather than empirical evidence of brain death as death, which is insufficient at best and nonexistent at worst. In light of this injustice, I propose the rejection of the uniform standard of brain death in favor of a choice-based system that respects families’ individualized views of death. (shrink)

The Laboratory for Research on the Structure of Matter, University of Pennsylvania, was built in 1965 as part of the Advanced Research Projects Agency's Interdisciplinary Laboratories program intended to foster interdisciplinary research and training in materials science. The process that led to the construction of the four-story structure served as the focus of intense debates over the meaning and process of interdisciplinary research in universities. The location of the building, its size, internal design, and functionalities were all subject to heated (...) negotiations among patrons, scientists, and university administrators, to find the proper place of interdisciplinary materials science on the University of Pennsylvania's campus. Building on the recent work on laboratory architecture, this paper argues that the negotiations and controversies over the LRSM building were concrete representations of the broader struggle over the appropriate place of interdisciplinary research and training within a university. (shrink)

Choi and Murphy seek to analyze the key facets of the debate over PC. Until now, PC has tended to be treated in news stories, magazines articles, and reports where the examination of PC has been short and under developed--rarely have the writers looked beyond single issues. Choi and Murphy provide a comprehensive examination of PC, from its philosophical underpinnings and historical background, through the significance of post-structural philosophy and postmodern literary criticism.

Interest in the drivers of firms’ corporate social responsibility (CSR) is growing. However, little is known about the influence of a CEO’s childhood experience of natural disasters on CSR. Using archival data, we explore this relationship by offering three mechanisms that may account for how the CEO’s childhood experience of natural disaster is related to their CSR. More specifically, while prior research has established a positive relationship based on the post-traumatic growth theory, we show that the dual mechanisms of prosocial (...) values and a CEO’s risk aversion explain the positive relationship. We further find that the positive relationship is stronger (1) when CEOs have longer career horizons and (2) when community social capital is high. This study contributes to both research and managerial implications on the topics of CEO’s childhood experience and CSR. In particular, this study advances the upper echelon theory by revealing that a CEO’s childhood experience of natural disaster is a useful yet relatively underexplored variable that can help explain the substantial variations in firms’ CSR. Moreover, we emphasize that a CEO’s career horizons and level of community social capital are important variables that further amplify the effect of a CEO’s childhood experience of natural disaster on the firm’s CSR commitment. (shrink)

In this paper I will first consider Bird's cases against the conditional analysis of dispositions and defend them from Gundersen's objection. This does not mean that I believe that Bird's cases are successful. To the contrary, I take it that we can save the conditional analysis from Bird's cases by taking Lewis's two-step approach to dispositions. However, I will go on to argue that if Bird's cases are supplemented with the assumption that dispositions are intrinsic matter, they are able to (...) do what they are intended to do. (shrink)

It is held by some philosophers that it is possible that x has a disposition D but, if the stimulus condition obtains, it won’t manifest D because of an intrinsic interference. I will criticize this position on the ground that it has a deeply sceptical consequence, for instance, that, assuming that I am not well informed of the micro-properties of a metal coin, I do not know that it is not water-soluble. But I urge that this is beyond the pale, (...) especially in light of the weight of the practical considerations we take when we use dispositional concepts in everyday life or science. In doing so, further, I will formulate a type of belief-forming inference and claim that it confers justification on commonsensical dispositional beliefs like the one that a metal coin isn’t water-soluble. (shrink)

I examine Hume’s and Mengzi’s reliance on aesthetic and moral taste in their sentiment-based theories of virtue. Their views on taste seem to conflict. In his essay “Of the Standard of Taste,” Hume observes that people’s taste sentiments appear to vary, but he seeks a standard that can reconcile them. In contrast, relying on the uniformity of aesthetic taste, Mengzi argues that humans, by nature, share a universal taste toward morality. I argue that the apparent contrast in the two philosophers’ (...) views originates from their attending to different aspects of taste and sentiments for their different theoretical goals. For an empirical account of aesthetic evaluation, Hume observes the ordinary phenomena of taste, people’s varied particular sentiments; he then investigates their initial causes in the mind to establish a reliable standard. Mengzi takes cases of uniform taste to imply the same mental cause of moral taste, which is the cornerstone of people’s moral self-cultivation. Relying on the sentiments for moral distinction and cultivation, both Hume and Mengzi reach similar conclusions: they recognize a practical standard, rather than empirical rules, in those who have achieved excellence in their aesthetic and moral taste, and suggest that the ultimate standard of taste is the natural constitution of the human mind. (shrink)

The aim of this paper is to introduce Robert Brandom’s Inferentialism (Inferential theory of meaning) and Fodor and Lepore’ compositionality objection, and to protect Inferentialism from the objection based on compositionality. According to Inferentialism, To grasp or understand a concept is to have practical mastery over the inferences in which it is involved. However, Fodor and Lepore oppose Inferentialism by offering the compositionality objection. They argue that compositionality is needed to explain productivity, systematicity and learnability of language, meaning is compositional. (...) Since inferential role is not compositional, however, meaning is not an inferential role. Against Fodor and Lepore’s objection, I present Brandom’s responses and develop my own views. (shrink)

The lack of attention to sustainability, as a concept with multiple dimensions, has presented a developmental gap in green marketing literature, sustainability, and marketing literature for decades. Based on the established premise of customer–corporate (C–C) identification, in which consumers respond favorably to companies with corporate social responsibility initiatives that they identify with, we propose that consumers would respond similarly to companies with sustainability initiatives. We postulate that consumers care about protecting and preserving favorable economic environments (an economic dimension of sustainability) (...) as much as they care about natural environments. Thus, we investigate how two sustainability dimensions (i.e., environmental and economic) and price can influence consumer responses. Using an experimental method, we demonstrate that consumers favor sustainability in both dimensions by giving positive evaluations of the company and purchase intent. In addition, consumers respond more negatively to poor company sustainability than to high company sustainability. In comparison, consumers respond more negatively to the company’s poor commitment to caring for the environment than to the company’s poor commitment to economic sustainability. We also find that consumers do not respond favorably to low prices when they have information about the firm’s poor environmental sustainability. Finally, we find support for an interaction effect between consumer support for sustainability and corporate sustainability; that is, consumers evaluate a company more favorably if the company shares the consumers’ social causes. Overall, we conclude, from our empirical study, support for the idea that consumers do respond to multiple dimensions of sustainability. (shrink)

This essay investigates the structure and meaning of the Mengzi’s 孟子 analogical inferences in Mengzi 6A7. In this chapter, he argues that just as the perceptual masters allowed the discovery of our senses’ uniform preferences, the sages enabled us to recognize our hearts’ universal preferences for “order and righteousness.” Regarding an unresolved question of how the sages help us understand our hearts’ preferred objects as such, I propose a spectator-based moral artisanship reading as an alternative to an evaluator-focused moral connoisseurship (...) view: the sages are moral artisans who refine their moral achievements, and people’s uniform approval of their achievements—firmly associated with “order and righteousness”—demonstrates our hearts’ same natural preferences for them. Furthermore, I argue that this chapter’s conclusion—we and the sages are of the same kind with natural moral preferences—implies the necessity of our transition from passive spectators to active moral performers for moral self-cultivation. (shrink)

This article argues that while Charles Taylor's commitment to anti-naturalism in the human sciences has been constant, the grounds for that commitment have changed significantly over time. What began as his critique of naturalism on empirical grounds was refashioned into a commitment on moral grounds, or more accurately, on the basis of there being no distinctly separable grounds between the scientific and the moral. Taylor shifted his descriptive phenomenological defence of anti-naturalism to cast a much broader critique against an empiricist (...) epistemology he saw underpinning all naturalist approaches in the human sciences. He calls attention to the speciousness of the ontological commitments of an empiricist epistemological outlook that tries to separate human agency from moral ontology, which he argues is itself a moral position. Whether we want to go along with Taylor's specific moral outlook or not, what his arguments about the human sciences teach us is twofold: (1) Taylor's descriptive phenomenology shows how the scientific language of the natural sciences often cannot explain human phenomena without contradiction; (2) Taylor's hermeneutic realism teaches us the extent to which defending an anti-naturalist philosophy of human sciences today necessitates moral argument. (shrink)

What constitutes a good life? A hedonist’s answer to this question is rather simple— more pleasure, less pain. While hedonism was previously a widely accepted belief, it now suffers from several crucial objections. A challenge particularly vexing to hedonists is the Philosophy of Swine: could it be possible that our lives may be less than that of a theoretical swine? In this essay, I argue that lifetime hedonism, the view of hedonism concerned with one’s total lifelong well-being, does not survive (...) this objection. In particular, I will refute the counterarguments that modern-day hedonist, Ben Bramble, presents against the Philosophy of Swine objection. (shrink)

Inequality in income and wealth distribution in society is said to be a great concern to many social critics. Rarely is the issue of inequality in income or wealth distribution, as such, a concern for the majority of Americans as individuals, however.

Is it possible that one and the same object x has opposing dispositions at the same time? One's first reaction might be that it is evidently impossible. On the assumption that x is incombustible, it seems to follow that it is not combustible. Surprisingly enough, however, it is claimed that there are a number of examples in support of the possibility of simultaneous co-instantiation of opposing dispositions. In this paper, I will bring under scrutiny some of the examples and come (...) to the conclusion that none of them achieve the desired goal. This will give support to the initial intuition that opposing dispositions cannot be co-instantiated by one and the same object at the same time. (shrink)

For young children, gesture is found to precede and predict language development. However, we are still building a knowledge base about the specific nature of the relationship between gesture and speech. While much of the research on this topic has been conducted with neurotypical children, there is a growing body of work with children who have or are at increased likelihood of autism spectrum disorder (ASD). Here, we summarize the literature on relations between gesture and speech, including the role of (...) child gesture production as well as that of gesture exposure (caregiver gesture). We include literature on both neurotypical children and children with or at likelihood of ASD, highlight the similarities and differences across populations, and offer implications for research as well as early identification and intervention. (shrink)

In this essay, I discuss Korean artists’ multi-layered, internal motives for engaging in artistic practices: their artistic devotion derives from their desires for moral self-cultivation, self-enjoyment, and self-forgetting. I speculate that these tendencies were intensified in Korean cultural traditions by distinctive sociopolitical circumstances of the Joseon period under the dominance of Neo-Confucianism, such as a fixed social hierarchy and Sino-centrist perspectives. This interpretation provides a useful lens for better understanding contemporary Korean artistic practices in both the fine and popular arts.

Simion and Kelp explain the trustworthiness of an AI based on that AI’s disposition to meet its obligations. Roughly speaking, according to Simion and Kelp, an AI is trustworthy regarding its task if and only if that AI is obliged to complete the task and its disposition to complete the task is strong enough. Furthermore, an AI is obliged to complete a task in the case where the task is the AI’s etiological function or design function. This account has a (...) strength in that it can provide a unificatory rationale for the trustworthy-making properties of AIs. According to this account, being explainable, being safe, and being transparent are the trustworthy-making properties of an AI because an AI can fulfill its etiological or design functions in the case where it is explainable, safe, and transparent. This paper shows that though Simion and Kelp’s account has a strength, this account is not satisfactory for two reasons. The first reason is that an AI’s trustworthiness is not determined just by the AI’s disposition to meet obligations, and the second reason is that it is difficult to explain how an AI’s etiological function and design function have to do with that AI’s obligations. To provide a full-fledged account, Simion and Kelp should dismiss these concerns. (shrink)

In this paper I put forward a counterexample against Lewis’s reformed conditional analysis of fragility and then refute a possible response by Lewis. And I go on to argue that Lewis can overcome the counterexample by excluding fragility-mimickers from the stimulus appropriate to the concept of fragility.

In this paper, I will first clarify Lewis’s influence theory of causation by relying on his theory of events. And then I will consider Michael Strevens’s charge against the sufficiency of Lewis’s theory. My claim is that it is legitimate but does not pose as serious a problem for Lewis’s theory as Strevens thinks because Lewis can surmount it by limiting the scope of his theory to causation between concrete events. Michael Strevens raises an alleged counterexample to the necessity of (...) Lewis’s theory that, if successful, would have a very important advantage over other alleged counterexamples. But I will assert that it is simply mistaken. My defense of Lewis’s theory will shed interesting light on the relationship between Lewis’s theory and Salmon’s mark theory. (shrink)

This study contributes to the emerging literature on public opinion on a universal basic income not only by investigating the role of basic human values in influencing support for UBI but also by examining the moderating role of welfare state development in the association between basic human values and UBI support. Using the European Social Survey Round 8 in 2016, which has an item asking whether to support UBI and the 21-item measure of human values that is based on the (...) Schwartz theory of basic human values, the results show that individual universalism that is a self-transcendence value is positively and significantly associated with support for UBI, while the other self-transcendence value, benevolence, has a negative relationship with that; the two self-enhancement values, power and achievement, are positively linked to support for UBI. Additionally, in advanced welfare states, people who are more inclined towards individual universalism are more likely to support UBI; by contrast, in underdeveloped welfare states, this relationship is not apparent. (shrink)

In this essay, I argue that in Mengzi 2A2 Mengzi 孟子 proposes his method for cultivating righteousness by showing that on the way of achieving yi, such topics as the unperturbed hearts, cultivating courage, Gaozi’s 告子 maxim, and the flood-like qi 氣 ultimately converge. Toward this aim, first, I argue that Mengzi’s short remark “bi you shi yan er wu zheng, xin wu wang, wu zhu zhang 必有事焉而勿正, 心勿忘, 勿助長” can be read as his maxim for achieving yi that structurally (...) parallels with the preceding maxim of Gaozi that Mengzi quoted. It tells us that neither our blind obedience to the words nor our impetuous boost of qi is helpful for achieving yi; instead we should concentrate on the heart’s moral sentiments and perform righteous actions. Second, I argue that Mengzi believes that qi is crucial in one’s proper self-cultivation. The centrality of moral sentiment in his teaching redirects our attention to qi’s positive aspects—exemplified by the flood-like qi—though qi’s impulsivity often makes it appear negative. If the four sprouts are to accompany the spontaneous movement of qi, it can be said that properly expressed qi signals the moral health of one’s heart. Moreover, I show that strong positive qi not only constitutes moral sentiment that serves as a fair standard for self-examination but also leads the will to perform moral actions without delay. (shrink)

This article presents an alternative rationale for corporate philanthropy based on managerial values of benevolence and integrity. On the one hand, top managers with benevolence and integrity values are more likely to spread their intrinsic concern for others into the wider society in the form of corporate philanthropy. On the other hand, top managers high in benevolence and integrity are likely to contribute to improved managerial credibility and trusting firm-stakeholder relationships, thereby improving corporate financial performance. Therefore, the article makes the (...) argument that both corporate philanthropy and corporate financial performance can better be interpreted as resulting from managers’ benevolence and integrity values. (shrink)

Despite the general expectation that ethical leadership fosters employees’ ethical behaviors, surprisingly little empirical effort has been made to verify this expected effect of ethical leadership. To address this research gap, we examine the role of ethical leadership in relation to a direct ethical outcome of employees: moral voice. Focusing on how and when ethical leadership motivates employees to speak up about ethical issues, we propose that moral efficacy serves as a psychological mechanism underlying the relationship, and that leader–follower value (...) congruence serves as a boundary condition for the effect of ethical leadership on moral efficacy. We tested the proposed relationships with matched reports from 154 Korean white-collar employees and their immediate supervisors, collected at two different points in time. The results revealed that ethical leadership was positively related to moral voice, and moral efficacy mediated the relationship. Importantly, as the relationship between ethical leadership and moral efficacy depended on leader–follower value congruence, the mediated relationship was effective only under high leader–follower value congruence. Theoretical and practical implications are discussed. (shrink)