This study applies identity and social identity theories to develop and test a framework in which retail brand personality influences consumer outcomes [i.e., positive word-of-mouth about and patronage intention toward the retailer] through public and/or private self-congruity, strengthened by shopping conspicuousness situation, and retail brand identification. This is the first study to include social shopping situations to study brand personality and self-congruity. A questionnaire with a 2 × 2 between-subjects design was conducted on a sample of US consumers. Structural equation (...) modeling was used to test the hypotheses. The findings suggest a framework in which Genuine, the most influential dimension of retail brand personality, predicted outcome behaviors both directly and indirectly through self-congruities and RBI. The high shopping conspicuousness situation strengthened the relationship between public self-congruity and the overall RBI. The concept of RBI provides an additional theoretical perspective for guiding future research on shopper–brand relationships. In addition, this framework provides practical implications for retail environment design and customer-brand relationship management. (shrink)

Recent corporate disgraces and corruption have heightened concerns about ethically questionable behavior in business. The construct of ethically questionable behavior is an under-portrayed area of management field research, and deserves further studying, especially in sales positions. This study uses four variables from the human resource management field to explain the ethically questionable behavior of sales representatives in the pharmaceutical industry. These variables include frame pattern, commission structure, behavior control type, and marketing norm perceptions. This work uses a 2  2 (...)  2  2 subject experimental design, and 328 fully completed questionnaires for logistic regression analysis. Results suggest that a medical representative in a loss frame, in a high commission structure, in loose behavior control, and in a low perception of marketing norm, is more likely affected by heuristic biases and make an ethically questionable choice. (shrink)

Some people are more prone to experience and value nostalgia – an emotion that often reminds us of important relationships – than others. In this research, we propose that this propensity may not only influence how we remember our social ties, but also directly affect the structure of our social network. Across three studies involving undergraduate students, online panel participants, and a population-based longitudinal sample (N = 1,467), we found that trait-like nostalgia was associated with increased motivation to maintain social (...) networks, which in turn predicted the number of close social ties. In other words, those who value nostalgia and experience it more frequently are more motivated to strengthen important relationships, which helps mitigate the loss of these bonds over the life span. These findings contribute to our understanding of the social nature of nostalgia and highlight its role in regulating our social networks. (shrink)

Online music sharing, deemed illegal for invading intellectual property rights under current laws, has become a crucial issue for the music industry in the modern digital age, but few have investigated the potential costs and utilities for individuals involved in such online misbehavior. This study aimed to fill in this gap to predict consumers' intentions to engage in online music sharing and further consider consumers' online music sharing knowledge as a moderator in the research model. The results of repeated measures (...) analysis of variance of costs and utilities of online music sharing not only give more detailed information to grasp empirical implications but also provide some suggestions to the music industry in Taiwan. (shrink)

Buddhists see life and death as a whole with death as the beginning of another new life. Death is a fact of life for the Chinese, as it is for all people. When they think about death, many Chinese immediately call to mind the terms J ing Tu Zhong or, in recent times, Nian Fo. These Chinese terms are interchangeable and have been translated literally into English using the two words, "Pure Land". Because Jing Tu Zhong, "Pure Land" has been (...) imbedded in the Chinese point of view for thousands of years, most Chinese only think of Jing Tu in terms of saving people after they have died, so that they will go to the Pure Land. Most people forget the other, more important religious aspect of this concept, which is to prepare the living to enter the Pure Land after death. In fact, Nian Fo is an extremely important and worthy school of philosophy, which not only guides the living to prepare for death but also to guide the dying as they face and pass through the fear of death. This paper discusses the Chinese peoples' conception and meaning of the Pure Land by following the original history of the concept of the "Pure Land" and the related sutras. Additionally, this paper addresses the contemporary chanting ceremony of Amitabha's name, how chanting practices in the Pure Land School deals with concerns about dying and the human spirit, and the Pure Land ceremonies used in conjunction with chant before and after death. (shrink)

Normal 0 0 2 false false false MicrosoftInternetExplorer4 st1:*{behavior:url(#ieooui) } /* Style Definitions */ table.MsoNormalTable {mso-style-name:????; mso-tstyle-rowband-size:0; mso-tstyle-colband-size:0; mso-style-noshow:yes; mso-style-parent:""; mso-padding-alt:0cm 5.4pt 0cm 5.4pt; mso-para-margin:0cm; mso-para-margin-bottom:.0001pt; mso-pagination:widow-orphan; font-size:10.0pt; font-family:"Times New Roman"; mso-ansi-language:#0400; mso-fareast-language:#0400; mso-bidi-language:#0400;} Amis, one of the Austronesian languages, is spoken by the largest indigenous minority on the island of Taiwan. The population is estimated to be 140,000. The Amis language is spoken mainly in Hualien and Taitung, the eastern part of Taiwan. In 1990s, a Japanese linguist Tsuchida (1989) provided a set of categorization for the Amis language: 1. Sakizaya dialect 2. Northern dialect (Nansi Amis) 3. TavaLong-Vataan dialect 4. Central dialect (Coastal and other Soukuzun Amis) 5. Southern Amis (Puyuma Amis and Hanchan Amis) From the categorization above, Sakizaya belonged to a subcategory of Amis. At the same time, this categorization also reflected that from the “Takobowan Incident” in 1878 the exiled Sakizaya, in order to escape the ethnic cleansing by Qing government, living among the Amis, were simply a subgroup of the larger ethnic group, and so Sakizaya were classified as Amis from then on. The Sakizaya, as a distinct ethnic group, officially did not exist. However, not only historical materials show the term Sakizaya were known to the Spanish and to the Dutch East India Company during the 17th century (Hsu, Liao and Wu, 2001), but also the language data collected in this paper show there are differences between Sakizaya and Amis. (Both Nansi Amis and Sakizaya are spoken mainly in northern Hualien. This paper will further make examples of the phonological, morphological and syntactic differences between Sakizaya and Nansi Amis.) However, it is still difficult to define whether Sakizaya is not a dialect of Amis, but a language. In January of 2007, Sakizaya was officially recognized as Taiwan’s 13 th Indigenous Group in Taiwan and one of the most important claims used by the Sakizaya elite s in the process of ethnic reconstruction was the language. It seems to me that this ethnic reconstruction is motivated rather by the current Taiwan political environment than the ethnic group itself. It follows that it may occur that the language has been only an instrument to achieve political ends, but - no matter whether true or not - a much more in-depth study is still necessary to determine the status of the language and its relation to other languages, such as Amis, to make a final judgment on the whole process of ethnic reconstruction – Sakizaya case. (shrink)

ObjectiveThis study aims to investigate the effectiveness of mindfulness-based cognitive therapy combined with medication therapy in preventing the recurrence of major depressive disorder in convalescent patients.MethodsA total of 130 patients with convalescent MDD were enrolled in this prospective study. Sixty-five patients were assigned to the experimental group and received medication therapy combined with MBCT, and 65 patients were assigned to the control group and treated with medication alone. The recurrence rate and related hormonal changes were compared between the two groups.ResultsAfter (...) 1 year of MBCT intervention, eight patients experienced recurrence in the experimental group, a recurrence rate of 12.31%, and 19 patients experienced recurrence in the control group, a recurrence rate of 29.23%. The Hamilton Depression Rating Scale and the World Health Organization Quality of Life Scale scores in both the experimental and the control groups were significantly improved after treatment. The difference in the HAM-D scores before and after treatment in the experimental group was 16.74 ± 4.54; this was significantly higher than that of the control group. The WHOQOL-BREF scores in the experimental group were significantly improved compared with those of the control group. The differences in the levels of corticotrophin-releasing hormone, adrenocorticotropic hormone, and cortisol before and after treatment in the experimental group and the control group were statistically significant. The difference in CRH before and after treatment in the experimental group was 16.8 ± 7.2, which was higher than that of the control group. The intervention with MBCT had a significant impact on the recurrence of MDD [β = 1.206, P = 0.039, 95% CI = 0.0790–1.229]. The difference in the HAM-D scores also had a significant impact on the recurrence of MDD.ConclusionCompared with medication therapy alone, the use of MBCT combined with medication therapy can effectively prevent the recurrence of MDD in convalescent patients. (shrink)

The twenty-first century is arguably the century of computing. In such a world saturated by computing, Computational Thinking is now recognized as a foundational competency for being an informed citizen and being successful in STEM work. Nevertheless, how to effectively import different types of teaching methods in university courses is subjected to further evaluation. Currently, the arguments in favor of tangible robots including high interaction, great practicality, and specific operation results make themselves to be often used as a teaching medium (...) and tool for teaching activities between teachers and students. Hence, in addition to cultivating students with computational thinking ability, this paper discussed how to integrate tangible robots into project-based learning courses of thinking skills training to improve the learning performance of the computational thinking ability. This study conducted in one semester on the 105 students from three classes. Experimental results show that the project-based learning method integrated with the teaching material of robotic visual programs approach had significantly better effectiveness in improving students' learning achievements than the traditional teaching method integrated with paper practice teaching materials approach. Analysis of the questionnaire results showed that the proposed learning approach did not increase the students' cognitive burden. In sum, the proposed approach helps students' learning achievement and cognitive load. (shrink)

This article investigates the factors affecting how public relations autonomy, legal dominance, and strategic orientation affect crisis communicative response in corporate contexts. Communication managers, crisis managers, public affairs managers, and/or public relations managers were solicited from Taiwan’s top 500 companies to participate in a survey. The results revealed that, in contrast to public relations autonomy being the strongest and sole predictor of concession strategy, legal dominance could predict defensive and diversionary responses in crisis events. The article concludes with a discussion (...) of practical applications and theoretical implications. (shrink)

ObjectiveThis study aims to investigate anxiety and its influencing factors in patients with drug-induced liver injury (DILI).Materials and MethodsNinety-four patients with DILI were enrolled and evaluated with a self-rating anxiety scale (SAS). According to the anxiety score, they were divided into four groups: the non-anxiety, mild anxiety, moderate anxiety, or severe anxiety groups, and the scores were analyzed based on demographic and biochemical indicators.ResultsOf the 94 patients with DILI, 63 did not have anxiety and 31 had anxiety (32.9%), of which (...) 27 had mild, 3 had moderate, and 1 had severe anxiety. There were no statistically significant differences in gender, age, occupation, and level of education between the groups (F= 1.42,H= 2.361,H= 6.751,H= 1.796, andP> 0.05); anxiety score and degree of anxiety between the types of drugs that led to the liver injury (H= 0.812,H= 1.712, andP> 0.05); anxiety score between the different degrees of liver injury (H= 2.836,H= 4.957,P> 0.05); or length of hospital stay or prognosis between the degrees of anxiety (F= 1.487,H= 0.761,P> 0.05). However, there were statistically significant differences in the degree of anxiety between different degree and types of liver injury (H= 7.981,H= 8.208,P< 0.05).ConclusionPatients with DILI may have anxiety, especially mild anxiety. The occurrence of anxiety in patients with DILI is not related to gender, age, occupation, or level of education but may be related to the degree and type of liver injury. Anxiety has no impact on the length of stay in hospital or the prognosis of the DILI. These findings may contribute to the development of management strategies for patients with DILI. (shrink)

Deficits in the ability to read the emotions of others have been demonstrated in mental disorders, such as dissociation and schizophrenia, which involve a distorted sense of self. This study examined whether weakened self-referential source memory, being unable to remember whether a piece of information has been processed with reference to oneself, is linked to ineffective emotion recognition. In two samples from a college and community, we quantified the participants’ ability to remember the self-generated versus non-self-generated origins of sentences they (...) had previously read or partially generated. We also measured their ability to read others’ emotions accurately when viewing photos of people in affect-charged situations. Multinomial processing tree modelling was applied to obtain a measure of self-referential source memory that was not biased by non-mnemonic factors. Our first experiment with college participants revealed a positive correlation between correctly remembering the origins of sentences and accurately recognising the emotions of others. This correlation was successfully replicated in the second experiment with community participants. The current study offers evidence of a link between self-referential source memory and emotion recognition. (shrink)

Background Caring behaviour is critical for nursing quality, and the clinical internship environment is a crucial setting for preparing nursing students for caring behaviours. Evidence about how to develop nursing students’ caring behaviour in the clinical environment is still emerging. However, the mechanism between the clinical internship environment and caring behaviour remains unclear, especially the mediating role of moral sensitivity and the moderating effect of self-efficacy. Research objective This study aimed to examine the mediating effect of moral sensitivity and the (...) moderating function of self-efficacy on the association between the clinical internship environment and caring behaviours. Research design A cross-sectional design used acceptable validity scales. The hypothesised moderated mediation model was tested in the SPSS PROCESS macro. Participants and research context This survey collected data from 504 nursing students in an internship at a teaching hospital in Changsha, China. Ethical considerations This study was pre-approved by the ethics committee of the medical school (No. E2022210). Informed consent was obtained from all students. Results The clinical internship environment ( B = 0.450, 95% CI = [0.371, 0.530]) and moral sensitivity ( B = 1.352, 95% CI = [1.090, 1.615]) had positive direct effects on nursing students' caring behaviours. Clinical internship environment also indirectly influenced students’ caring behaviours via moral sensitivity ( B = 0.161, 95% CI = [0.115, 0.206]). In addition, self-efficacy played a moderating role between the clinical internship environment and caring behaviours ( B = 0.019, 95% CI = [0.007, 0.031]), as well as the relationship between the clinical internship environment and moral sensitivity ( B = 0.006, 95% CI = [0.003, 0.010]). Conclusion Moral sensitivity mediates the effect of the clinical internship environment on caring behaviour, and self-efficacy strengthens both direct and indirect effects. This study emphasises the importance of self-efficacy in developing moral sensitivity and caring behaviours in nursing students. (shrink)

本书内容包括:STS与东亚国家的工业化、城市化和国际化;STS与中国东北老工业基地改造和振兴的战略与对策;科学技术与文化;文化背景中的创新:科技创新、制度创新、管理创新和体制创新等问题;其他STS研究 的基本理论与现实问题。.

Zhongguo ren de sheng huo zhi hui -- Dong ya : Zhongguo wen hua quan de xing cheng yu bian qian -- Ren yu cun zai.

"Chuang Tzu" means "Master Chuang". If we are to believe traditional accounts (like those in the Records of the Historian , by Ssu-ma Ch'ian), he lived in the fourth century BC, contemporary with Plato and Aristotle. He was from a place called Meng, probably in the state of Sung, where he was "an official in the lacquer garden"; nobody knows what that means. Chuang Chou is also recorded as being a member of the Chi-Hsia academy maintained by the larger and (...) more advanced state of Ch'i, along with many of his most famous philosophical contemporaries, like Mencius and Hui Shih. And that is about it, so far as Chuang Chou goes. (shrink)

Ya-t-il une vie après Merleau-Ponty? Peut-on considérer l'œuvre du phénoménologue français, non pas comme un objet d'exégèse, mais plutôt comme une matrice philosophique encore féconde aujourd'hui? Faut-il prendre au sérieux la synthèse attendue de l'empirique et du transcendantal, la réconciliation programmée de la philosophie et de la science, bref le géométral de l'ambiguïté? C'est le pari que lance cet ouvrage : confrontant Merleau-Ponty à d'autres qui vinrent après lui, et chez qui sa pensée mène une vie seconde, il tente de (...) montrer que le paysage conceptuel merleau-pontien est encore le nôtre, et qu'il n'a rien perdu de son relief. Merleau-Ponty et Foucault, Merleau-Ponty et Bourdieu, Merleau-Ponty et les neurones miroirs... : autant de dialogues fictifs, engageant l'essentiel d'une pensée dans des prolongements inattendus, lui posant des questions qu'elle ne se posait pas forcément, la poussant sur des chemins nouveaux pour elle. Où l'on verra que l'étonnante torsion que Merleau-Ponty avait imprimée à la phénoménologie husserlienne, la subjectivité transcendantale réformée depuis les pouvoirs du corps propre, et par là délestée de ses tentations absolutisantes, représentent une véritable proposition philosophique: une proposition riche de virtualités inexplorées, et qui a tout son avenir devant elle. (shrink)

Du Weiming xian sheng shi dang dai yan jiu he chuan bo ru jia wen hua de zhong yao si xiang jia. Ta 1940 nian chu sheng yu Kunming, xian hou qiu xue yu Taiwan dong hai da xue he Meiguo Hafo da xue, ren jiao yu Pulinsidun da xue, Bokeli Jiazhou da xue. Zi 1981 nian, Du Weiming xian sheng yi zhi zai Hafo da xue Dong Ya xi dan ren li shi ji zhe xue jiao shou,qi jian huo (...) xuan Meiguo ren wen she hui ke xue yuan yuan shi, hai ceng dan ren Hafo Yanjing xue she she zhang. Chang qi yi lai, Du Weiming xian sheng zhi li yu ru xue di 3 qi fa zhan, quan shi Zhongguo wen hua, fan si xian dai jing shen, chang dao wen ming dui hua, zai hai nei wai xiang you hen gao de xue shu sheng yu. Du xian sheng fei chang re xin Zhongguo you xiu chuan tong wen hua zai ben tu de chuan bo, duo ci hui guo can jia jiao yu he xue shu jiao liu huo dong. Ta yu Beijing da xue you zhe te shu de yuan fen,zao zai 1985 nian jiu lai Beijing da xue jiang shou ru jia zhe xue. Zui jin Du Weiming xian sheng yi zheng shi shou pin wei Beijing da xue gao deng ren wen yan jiu yuan yuan zhang. (shrink)

Alors que la diversité culturelle était considérée comme un frein au développement, à la démocratie et aux droits de l'homme, elle est aujourd'hui comprise comme leur ressource indispensable. Mais la diversité culturelle n'est pas une valeur en soi, elle ne peut couvrir n'importe quelle pratique et autoriser n'importe quel relativisme. La diversité culturelle est l'oeuvre des hommes et doit rester à leur service, dans la recherche des multiples faces de la dignité humaine: il ya protection mutuelle entre la diversité et (...) les droits de l'homme. Les droits culturels sont au centre de cette protection, car ils garantissent à chacun les droits et libertés d'exercer toute activité culturelle et d'accéder aux ressources qui sont nécessaires pour vivre, tout au long de sa vie, son processus d'identification jamais achevé. Mais la légitimité, entre universalité et diversité, est délicate: comment assurer la liberté de critique et en même temps le respect des oeuvres, qu'il s'agisse de patrimoines, de traditions, de modes de vie?While cultural diversity was seen as an obstacle to development, democracy and human rights, it is now understood as their indispensable resource. But diversity is not a value in itself, it can not cover any practice and authorize any relativism. Cultural diversity is the work of men and must remain in their service, in the search for multifaceted human dignity: there is mutual protection between diversity and human rights. Cultural rights are at the center of this protection because they guarantee to everyone the rights and freedoms to engage in any cultural activity and access to resources that are necessary for life, throughout his life, never identification process completed. But legitimacy, between universality and diversity is tricky: how to ensure freedom of criticism and at the same time respect for the works, whether heritage, traditions, ways of life? (shrink)

(Spanish) RESUMEN: La libertad absoluta postulada por Viktor Emil Frankl y Jean-Paul Sartre, la Shoah y la creencia en un dios omnipotente, bueno y justo parecen contradecirse. La pregunta por el sentido del sufrimiento de las víctimas del Holocausto (la verdadera catástrofe, el mayor crimen contra la humanidad), simbolizado por Auschwitz, y como punto de inflexión en la historia, es terriblemente dolorosa y parece no tener una respuesta filosófica ni teológica. A mi juicio, es importantísimo distinguir entre las víctimas inocentes (...) de la Shoah que perecieron y las víctimas inocentes que sufrieron un verdadero infierno y perdieron a sus seres queridos, pero que lograron sobrevivir. Ambas son víctimas, por supuesto, pero así como encontrarle un posible sentido al sufrimiento de las víctimas masacradas y gaseadas podría suponer un insulto a su sufrimiento y agonía –en especial, al horror que sufrieron los niños–, el horrible sufrimiento de los supervivientes pudo dar, tal vez, de alguna manera, un sentido a sus vidas después de la liberación de los campos de concentración y exterminio, ya fuera como voz, como protesta o como simple supervivencia. Frankl apuesta por un sentido último (que abraza el sentido del sufrimiento de las víctimas), y Sartre, aunque parezca no apostar por sentido alguno, volcó su vida al compromiso político después de la Segunda Guerra Mundial, y ello parece vislumbrar una minúscula pizca de sentido después de la barbarie. La filosofía de Frankl es un sí a la vida incluso en las situaciones más extremas, un grito casi nietzscheano que exalta el valor de la vida más allá de cualquier sufrimiento. Frankl, padre de la logoterapia y superviviente del Holocausto, abre una puerta a Dios al hablar de un dios inconsciente, una dimensión suprahumana y una fe incondicional, y define la religión como espiritualidad y como la búsqueda del hombre por el sentido último. Según Frankl, la libertad no se contradice con Dios, y la religión existe no a raíz de la barbarie, sino a pesar de la barbarie. El existencialismo sartreano es una filosofía de la libertad radical y de la responsabilidad. El hombre está condenado a ser libre. El ser humano es un ser en el que la existencia precede a la esencia. Somos totalmente responsables de lo que somos. Sartre afirma que la libertad humana es incompatible con Dios. En un mundo sin Dios, la moral la construyen los hombres, con sus propias decisiones y sus acciones, y la existencia y el sufrimiento de las víctimas no tienen sentido alguno. Sartre define al hombre como libertad, responsabilidad, angustia y contingencia. Frankl define al hombre como libertad, responsabilidad, espiritualidad y búsqueda de sentido. Con esta tesis me propongo entrar en la resbaladiza dimensión del dolor, la desesperación, el sentido y sinsentido del sufrimiento de las víctimas (teniendo presente los horrores de Auschwitz, que en teología y filosofía ha simbolizado desde la liberación de los campos la muerte de Dios y la muerte de la moral). Es verdad que no solo los hombres, mujeres y niños judíos fueron víctimas de la barbarie alemana, pero, como reza el mensaje de Elie Wiesel en la exposición permanente del Block 27 del Auschwitz-Birkeanu State Museum: "Not all victims were Jewish in this place, but all Jews were victims". La Shoah no es un episodio dentro de la Segunda Guerra Mundial, sino un punto de inflexión en la historia de la humanidad, y es una catástrofe que nos concierne a todos, hombres y mujeres judíos y no judíos, religiosos e irreligiosos, creyentes e increyentes, como seres libres, responsables y morales que somos –o que deberíamos ser. Muchas de las víctimas del Holocausto, en medio de la desesperación, entraron en las cámaras de gas orando, aferrándose a la esperanza de que ese final espeluznante no era un punto final. Con esta tesis no me propongo de ninguna manera responder a la eterna pregunta de si Dios existe o no, sino que propongo interpretar ese grito hacia Dios como un desesperado anhelo de esperanza. También me propongo encontrar una coherencia en las posturas de estos dos grandes pensadores para quienes la libertad y la responsabilidad definen al hombre: Frankl (quien apuesta por una dimensión suprahumana donde existe un sentido último en el que el sufrimiento de las víctimas tiene que tener algún sentido, aunque ese sentido sea completamente incomprensible en la dimensión humana) y Sartre (el existencialista ateo por excelencia, para quien el mundo, la existencia y el sufrimiento son absolutamente contingentes). En el primer capítulo expongo la logoterapia y el existencialismo sartreano: describo las tres dimensiones del hombre y las tres búsquedas de sentido propuestas por Frankl, y expongo las cinco consecuencias de "l'existence précède l'essence", centrándome en la libertad y la responsabilidad, y hablo del suicidio. El segundo capítulo está dedicado al dios inconsciente frankleano, la dimensión suprahumana, la búsqueda por el sentido último y la fe incondicional. En el tercer capítulo ilustro la libertad sin Dios sartreana, la ontología sartreana, el ateísmo sartreano y el humanismo sartreano, y hablo sobre la responsabilidad, la mauvaise foi, la contingencia, la situation y la angustia. El cuarto capítulo es necesariamente histórico (sin dejar de ser filosófico): me pregunto por la muerte de Dios después de Auschwitz, argumento y defiendo la unicidad del Holocausto (la Shoah es un punto de inflexión en la historia de la humanidad), describo las masacres antes de los campos de exterminio (Einsatzgruppen, Ordnungspolizei y Wehrmacht), el gigantesco complejo de Auschwitz (Stammlager, Auschwitz-Birkenau y Monowitz-Buna), reflexiono sobre Dios y el mal (centrándome en los niños de Auschwitz), describo los días de Frankl en Auschwitz, hablo de Dios como esperanza, de la inmortalidad y la escatología, de la crueldad de Dios, de la relación entre el cristianismo y el antisemitismo, del islam y el antisemitismo, critico el silencio de Dios, hablo de la muerte de Dios y del juicio contra Dios. En el quinto capítulo expongo la moral frankleana (una moral que atañe al hombre y no a Dios), basándome en su teoría del amor y en su única obra de teatro (Synchronisation in Binkerwald), y la moral sartreana (una moral que atañe a una humanidad sin Dios), recordando a Dostoyevsky, analizando la famosa cita de Garcin en Huis clos "L'enfer, c'est les Autres", criticando el marxismo de Sartre y cuestionando (con la mirada de Frankl y Sartre) el verso de Brecht "Erst kommt das Fressen, dann kommt die Moral"; al final del capítulo incluyo una reflexión propia y las críticas frankleana y sartreana sobre la impunidad de los verdugos y colaboradores después del Holocausto (con el permiso de Dios). Después de la Conclusión, añado un Apéndice sobre las vidas de Frankl y Sartre, para poder entender mejor su obra. PALABRAS CLAVE: logoterapia, existencialismo sartreano, búsqueda de sentido, libertad, responsabilidad, moral, angustia, sufrimiento, supervivientes, víctimas, contingencia, espiritualidad, religión, Dios, esperanza, antisemitismo, culpa, Auschwitz, Holocausto, Shoah. /// (English) ABSTRACT: The absolute freedom defended by Viktor Emil Frankl and Jean-Paul Sartre, the Shoah and the belief in an omnipotent, benevolent and just God seem to contradict each other. The question of the meaning of the victims' suffering of the Holocaust (the true catastrophe, the biggest crime against humanity), simbolised by Auschwitz and as a turning point in History, is terribly painful and doesn't seem to have an answer. In my opinion, it's crucial to distinguish between the innocent victims of the Shoah who perished and the innocent victims who sufferend a real hell and lost their loved ones, but managed to survive. Both are victims, of course, but just as finding a possible meaning to the suffering of the massacred and gassed victims could result in an insult to their suffering and agony –especially to the horror that the children suffered– the gigantic suffering of the survivors could, maybe, somehow, give a meaning to their lives after the liberation of the concentration and extermination camps, either as a voice, as a protest, or as a simple survival. Frankl believes in an ultimate meaning (that embraces the meaning of the victims' suffering), and Sartre, even if it appears not to embrace any meaning, turned his life to political engagement after War World II, and that attitude seems to give a tiny glimpse of meaning after the barbarity. Frankl's philosophy says yes to life even in the most extreme situations, and it's a Nietzschean-like scream that exalts the value of life beyond any monstrous suffering. Frankl, the father of logotherapy and a Holocaust survivor, opens a door to God when he talks about an unconscious God, a supra-human dimension and an unconditional faith; he defines religion as spirituality and as man's search for ultimate meaning. According to Frankl, freedom is not contradictory with God, and religion exists not because of the barbarity but in spite of the barbarity. Sartrean existentialism is a philosophy of radical freedom and responsibility. Men are condemned to be free. We are beings where the existence precedes the essence. We are completely responsible of what we are. Sartre argues that human freedom is incompatible with God. In a godless world, morality is constructed by people, with their own choices and actions, and human existence and the suffering of the victims don't have any meaning. Sartre defines man as freedom, responsibility, Angst and contingency. Frankl defines man as freedom, responsibility, spirituality and search for meaning. With this dissertation I attempt to enter in the slippery dimension of the pain, despair, meaning and meaninglessness of the victims' suffering (having in mind the horrors of Auschwitz, that in theology and in philosophy have simbolised, since the liberation of the camps, the death of God and the death of morality). It's true that not only Jewish men, women and children were victims of the German barbarity, but, as Elie Wiesel's message from the permanent exhibition from Block 27 of the Auschwitz-Birkeanu State Museum reads: "Not all victims were Jewish in this place, but all Jews were victims". The Shoah is not an episode inside War World II, but a turning point in the history of humankind, and a catastrophe that embraces us all, Jewish and not not Jewish men and women, religious and not religious, believers and not believers, as the free, responsible and moral beings that we all are –or that we should be. A lot of the victims, in the midst of their desperation, entered into the gas chambers praying, holding to the hope that their horrifying end was not the ultimate end. With this dissertation I do not attempt to answer the eternal question of the existence of God, rather, I will try to interpret that scream to God as a longing for hope. I also intend to find a coherence between the thought of these two great thinkers for whom freedom and responsibilty define man: Frankl (who argues that there is a suprahuman dimension where an ultimate meaning exists and where the victims' suffering has to have a meaning, even if this meaning is completely incomprehensible in the human dimension) and Sartre (the atheist existentialist par excellence, for whom the world, human existence and suffering are absolutely contingent). In the first chapter I expose logotherapy and Sartrean existentialism: I describe the three dimensions of man, the three searches for meaning, the five consequences of "l'existence précède l'essence" and I speak about suicide. The second chapter delves into the unconscious God, the supra-human dimension, the ultimate meaning and the unconditional faith. In the third chapter I expose the freedom without God defended by Sartre, Sartre's ontology, Sartre's atheism, Sartre's humanism, and his ideas about responsibility, mauvaise foi, contingency, situation, and Angst. The fourth chapter is necessarily historical (while being philosophical too): I wonder about the death of God after Auschwitz, I argue and defend the uniqueness of the Holocaust (the Shoah is a turning point in the history of humankind), I describe the massacres before the extermination camps (Einsatzgruppen, Ordnungspolizei y Wehrmacht), the gigantic Auschwitz camp complex (Stammlager, Auschwitz-Birkenau y Monowitz-Buna), I reflect on God and evil (focusing on the children of Auschwitz), I describe Frankl's days in Auschwitz, I talk about God as hope, about immortality and escathology, I discuss God's cruelty, the relationship between Christianity and antisemitism and Islam and antisemitism, I question the silence of God, and I talk about the death of God and about the trial against God. In the fifth chapter I talk about the Franklean morality (a morality that concerns man and not God), on the basis of his love theory and his only work of theater (Synchronisation in Binkerwald), and the Sartrean morality (a morality that concerns a humanity without God), remembering Dostoyevsky, analysing Garcin's famous quote in Huis clos "L'enfer, c'est les Autres", crticizing Sartre's marxism and questioning (with Frankl's and Sartre's eyes) Brecht's verse "Erst kommt das Fressen, dann kommt die Moral"; at the end of the chapter I include my own reflection (and Frankl and Sartre's critique) about the impunity of the executioners and collaborators after the Holocaust (with God's permission). After the Conclusion, I add an Appendix about the lives of Frankl and Sartre, which helps understanding better their work. KEYWORDS: logotherapy, existentialism, search for meaning, freedom, responsibility, morality, Angst, suffering, survivors, victims, contingency, spirituality, religion, God, hope, antisemitism, guilt, Auschwitz, Holocaust, Shoah. (shrink)

This book deals with the impact of science on Chinese intellectual life and the contribution of its bastard daughter, scientism, to the change in official ideology from individualistic Confucianism to collectivist Marxism. "Scientism" might be defined, in shorthand, as a positivistic, mechanistic, utopian materialism derived by illicit generalization from the method and assumptions of science. Kwok traces the history of this dogma, outlining the career and thought of leading proponents: Wu Chih-hui, "philosophical materialist"; Ch'en Tu-hsiu, "dialectical materialist"; and Hu (...) class='Hi'>Shih, "empiricist." He also discusses a geologist, a mathematician, and a psychologist-empiricists who advocated science as the basis for morality and a life of true spirituality. Extensive quotation exhibits the character of the debates, which was aphoristic and often polemical. The empiricists who understood science, were pragmatic and moderate, and made science respectable. In time they lost ground on the right to the Nationalists, who rejected scientism, and on the left to the materialists, who tended to be political journalists and to understand neither science nor the philosophical issues. The materialists became increasingly dialectical and wrote endlessly on the stages into which a science of society might analyze Chinese history. The Communist theoreticians were their heirs and the revolution was the triumph of a developed scientism. Since Kwok has written a chronicle, and since the disputants applied labels and stated conclusions rather than developing arguments, the book is of little interest philosophically. It has value as an account of the influence of the West on Chinese thought and as a manifestation of the limits of that influence.--J. B. L. (shrink)

カギとなるのは「世間」という存在。西洋史学の第一人者が、日本社会の基底にある根本的な問題を、現代人のために、わかりやすく解き明かす。.