Attending cram school has long been a trend in ethnic Chinese culture areas, including Taiwan. Despite the fact that school reform policies have been implemented in Taiwan, cram schools have continued to prosper. Therefore, in this educational culture, how to achieve a good educational effect is also a topic worthy of discussion. However, whether students really engage in those tutoring programs provided by cram schools has seldom been studied. To address this gap, this study explored how parents’ hovering attitude toward (...) life and coursework influences their children’s engagement in cram schools. This study targeted those students who attend English cram schools to test the correlates between two types of helicopter parenting, tutoring engagement and continued attendance at cram schools. A total of 320 questionnaires were sent out, and 300 were returned, giving an overall response rate of 93.75%. Excluding seven incomplete or invalid questionnaires, 293 valid questionnaires were received. The results of this study show that hovering behavior awareness is negatively related to cram school engagement, whereas cram school engagement is positively related to the intention to continue attending cram school. Moreover, the results imply that parents should alleviate their helicoptering behavior to enhance their children’s engagement in cram school tutoring programs. (shrink)

Previous studies have focused on individuals learning from observing a model to be able to produce the modeled behavior. However, there is a lack of studies emphasizing the perspective of being observed to understand the role of perceived value and stress when teachers act as a teaching model. To address this gap, the present study explored the correlates between teachers’ teaching beliefs, perceived value, psychosocial stress, and continuous intention to be the observed teaching model in classroom observations. Data of 349 (...) respondents were usefully collected, and confirmatory factor analysis with structural equation modeling was performed. Results showed that teachers’ constructivist belief in teaching was positively related to perceived value of being observed and getting feedback, but was negatively related to psychosocial stress. Perceived value was positively related to continuous intention to be observed in future classroom observations, but perceived psychosocial stress was not significantly related to continuous intention. The results of this study can be applied to encourage those who are resistant to presenting their teaching experience in classroom observations. (shrink)

Participation in service-learning courses has always been considered a part of the informal education in tertiary education worldwide. Originating from the assumption that service-learning courses increase students’ civic engagement and bridge the gap between knowledge and practice, service-learning courses have gradually acquired the status of compulsory courses at universities. This being as it may be, it would seem that the nature of such courses would benefit from further analysis and discussion regarding their function in knowledge reproduction, and their role in (...) teaching and education. The aim of this article is to examine and analyze a university service-learning course—the National Taiwan University Star-Rain course with a commitment to serving children with autism—from a Foucaultian perspective, and reflect on how the process of putting knowledge during a service-learning course into practice comes to constitute the subjectivity of students who work with children who are autistic. We argue that the course under investigation has, in effect, become wholly entangled in the medical system’s treatment of autism in Taiwan. The service-learning process involves knowledge acquisition as well as long-term, detailed, concrete hands-on experience, and shapes, in a very complete way, students’ construction of their subject knowledge of autism. (shrink)

Background Care homes have been disproportionately affected during the COVID-19 pandemic. Practical challenges of enacting infection control measures in care home settings have been widely reported, but little is known about the ethical concerns of care home staff during the implementation of such measures.. Objectives To understand the ethical challenges perceived by care home staff during the early months of the COVID-19 pandemic. Research design An exploratory qualitative study. Participants and research context A purposive sample of 15 care home staff (...) in different roles and ranks in Hong Kong was recruited to take part in semi-structured interviews between June and August 2020. Ethical considerations Ethical approval for this study was obtained. Participation was voluntary and anonymous. Participants had the right to withdraw from the study at any time without reprisal. Findings Three themes were identified: unclear legitimacy regarding infection control measures, limited autonomy in choices over infection control measures and inevitable harms to residents’ well-being. While the participants expected that they would have legitimated power to implement infection control measures, they were resistant when their right to self-determination of testing and vaccination was infringed. They also felt trapped between ethical duties to protect care home residents from infection risk and the anticipated detrimental effects of infection control measures. Conclusions The findings of this study reveal tensions among the ethical obligations of care home staff in response to a public health emergency. They highlight the importance of strengthening ethical sensitivity and ethical leadership in identifying and resolving the challenges of pandemic responses. (shrink)

法哲学の「欲張り」な教科書。わかりやすくておもしろく、最新の研究成果を盛り込みながら、日本だけでなく国際的にも通用する標準...

The hypergrowth and hyperconnectivity of networks of artificial intelligence (AI) systems and algorithms increasingly cause our interactions with the world, socially and environmentally, more technologically mediated. AI systems start interfering with our choices or making decisions on our behalf: what we see, what we buy, which contents or foods we consume, where we travel to, who we hire, etc. It is imperative to understand the dynamics of human-computer interaction in the age of progressively more competent AI. This essay presents five (...) premises to serve as starting points for building our understanding of the “interactions’ in human-computer interactions. (shrink)

This article synthesizes the current theoretical attempts to understand human-machine interactions and introduces seven premises to understand our emerging dynamics with increasingly competent, pervasive, and instantly accessible algorithms. The hope that these seven premises can build toward a social theory of human-AI cocreation. The focus on human-AI cocreation is intended to emphasize two factors. First, is the fact that our machine learning systems are socialized. Second, is the coevolving nature of human mind and AI systems as smart devices form an (...) indispensable part of our cognitive scaffolds, thus, shaping how we perceive the world and ourselves. The seven premises include: primacy of social structures; human’s desire for freedom and autonomy; AI systems will form inseparable parts of our cognitive/affective scaffolds and can change our self-understanding; philosophy and humanistic foundations on human flourishing as a guide to human-AI interaction; mindsponge information-filtering process; acculturative process of how values change and emerge from human-AI interaction; overlapping Venn diagram of the human-human, human-nature, and human-machine interactions. This article concludes with a discussion on human agency in our entanglements with socialized machines and the illusoriness of the Cartesian agent view of the mind. (shrink)

This paper endeavors to understand the research landscape of finance research in Vietnam during the period 2008 to 2020 and predict the key defining future research directions. Using the comprehensive database of Vietnam’s international publications in social sciences and humanities, we extract a dataset of 314 papers on finance topics in Vietnam from 2008 to 2020. Then, we apply a systematic approach to analyze four important themes: Structural issues, Banking system, Firm issues, and Financial psychology and behavior. Overall, there have (...) been three noticeable trends within finance research in Vietnam: (1) assessment of financial policies or financial regulation, (2) deciphering the correlates of firms’ financial performances, and (3) opportunities and challenges in adopting innovations and ideas from foreign financial market systems. Our analysis identifies several fertile areas for future research, including financial market analysis in the post-COVID-19 eras, fintech, and green finance. (shrink)

Satirical cartooning in Vietnam is subject to a complex dynamic: an increasingly liberalised and internationalised economy, and the rise of social media in a one-party state. This article examines what state-sanctioned satirical cartoons can reveal about the representation and management of political criticism in such a context. We find a growing trend of depicting corruption as a systemic problem, which is present in 45 per cent of the sample and in 70 per cent of the 20 most-viral cartoons in one (...) of Vietnam’s most popular magazines, Tuoi Tre Cuoi (Youth Humour). This trend can be interpreted as a change in the sensibility of audiences and a shift toward a more tolerant media landscape. The trend, however, may also be a worrying sign of the dual dangers of cynicism in Vietnamese politics: the development of apathy among audiences and the cynical use of art by authorities. Despite these concerns, we argue, political cartoons in Vietnam provide an important public avenue for collective political reflection and everyday social solidarity. (shrink)

Especially over the past twenty years, a number of analytic philosophers have embraced the idea that the world itself is vague or indeterminate in one or more respects. The issue then arises as to whether it can be the case that the world itself is indeterminate in all respects. Using as a basis Chinese Madhyamaka Buddhist thought, I offer two reasons for the coherence and intelligibility of the thesis that all concrete things are themselves indeterminate with respect to the ways (...) they are. The first reason draws on a notion reminiscent of the picture of reality as an amorphous lump, while the second reason makes use of the relativity of conceptual perspectives and determinations. Assuming that the world is the mere totality of all concrete things, I show that there is a genuine metaphysical possibility of the world’s being indeterminate in all respects. (shrink)

Theorists who advocate worldly (metaphysical or ontological) indeterminacy—the idea that the world itself is indeterminate in one or more respects—should address how we understand the signifying nature and function of language in light of worldly indeterminacy. I first attend to Sengzhao and Jizang, two leading thinkers in Chinese Sanlun Buddhism, to reconstruct a Chinese Madhyamaka notion of ontic indeterminacy. Then, I draw on the thinkers’ views to propose a provisional (non-definitive) understanding of the nature and use of language. Under this (...) understanding, an expression signifying a thing is provisional in that the expression connotes no determinate feature of the thing. (shrink)

The rapid progress and expanding development of machine learning-driven clinical decision support systems (ML_CDSS) have led to calls for involving “humans in the loop” in the design, development,...

In lieu of an abstract, here is a brief excerpt of the content:Rushdie’s Dastan-e-Dilruba: The Satanic Verses As Rushdie’s Love Letter to IslamFeroza Jussawalla (bio)Meheruban likhoon ya dilruba likhoon hyran hoon ke apke khat me kya likhoonYe mera prempatr padh kar ke tum naraz na hona ke tum meri zindagi ho ke tum meri bandagi ho[Should I address you as respected one Should I address you as beloved one I am so distraught about how I should address youWhen you read (...) my love letter You should not be disappointed Because you are my life and you are my “life’s work”]—Popular Hindi film song from Raj Kapoor’s Sangam (1964) [my translation]Salman Rushdie has been classified as a postcolonial 1 writer whose fiction depicts the hybrid nature of postcolonials in their migrations and movements, their merging and mixing. Rushdie has variously been called a “Third World Cosmopolitan” [Brennan, Salman Rushdie viii], a “metropolitan intellectual,” and “a hybrid” but most often a [End Page 50] “postcolonial,” because of his “birth” as a “Midnight’s child”—a child born as India was gaining independence at midnight on 14 August 1947 2 —his subsequent education in England, and the making of his home in metropolitan London. Such a perspective is eurocentric and does not provide complete answers to Rushdie’s complex works or the complicated response to his work. For the very hybridity that Rushdie manifests results from his being not only a “post-British” colonial but also a “post-Mughal” colonial.The British were not the only colonizers of India. In fact, Indian historians have traditionally identified several waves of colonization. Journalists Larry Collins and Dominique Lapierre best summarize the two major waves of colonization as follows:Hinduism itself had been brought to India by the Indo-European hordes descending from the North to wrest the subcontinent from its ancient Dravidian inhabitants.... The faith of the Prophet had come much later, after the cohorts of Genghis Khan and Tamurlane had battered their way down the Khyber Pass to weaken the Hindus’ hold on the great Gangetic Plain. For two centuries, the Moslem Mogul emperors had imposed their sumptuous and implacable rule over most of India, spreading in the wake of their martial legions the message of Allah, the One, the Merciful.[Freedom at Midnight 36]While the British were actually occupying India, post-Mughal colonialism in the form of Persian poetry, literature, and the general “sumptuousness” of its art and architecture held sway. The Persian language begot Urdu, often described by linguists as a “camp language” of the Muslim invaders of the Subcontinent. However, Persian, Arabic, and Hindi had come together to create a new language for the poetry, literature, arts, and in general the “high culture” of today’s Indian Muslims. Jawaharlal Nehru, in his definitive history of India entitled Discovery of India, wrote,The Mughals were outsiders and strangers to India and yet they fitted into Indian structure with remarkable speed and began the Indo-Mughal period.... Their dynasties became completely Indianized with their roots in India, looking upon India as their homeland, and the rest of the world as foreign.[236]A synthesis worked itself out: new styles of architecture arose; food and clothing changed; and life was affected and varied in many other ways.... The Persian language became the official court language and many Persian words crept into popular use.[237]Persian was the lingua franca of the incoming Muslims from AD 1193 onward, and Persian literature became the favored literature of India for approximately five centuries [Ali 3–4].It is in this tradition of post-Mughal Urdu high culture that Rushdie grew up. In a 1983 interview with Michael Kaufman, Rushdie said,My grandfather, my father’s father, was a good Urdu poet. My father is not a writer but he’s a very literary and literate man, a student of both Arabic and Persian Literature and of Western Literature. At Cambridge he was quite scholarly. So I grew up in an atmosphere of books. And both my parents, in their different ways, were very gifted storytellers. [End Page 51]My mother, in common with most Eastern women and perhaps even women of the West, was the... (shrink)

The idea of a final end of human conduct – the highest good – lies at the centre of important parts of Kant’s philosophy, such as his moral theory, his philosophy of religion, his views on the historical progress of the human species, and his conception of human rationality. This collection of new essays attempts to re-evaluate the doctrine of the highest good and to determine its relevance for contemporary philosophy.

XIX. Yüzyılın sonları ve XX. yüzyılın başlarında Azerbaycan'da entelijansiya arasında milli bilinç ortaya çıkmış olsa da Sovyet dönemiyle birlikte bu süreç kesintiye uğramış ve toplumsal tabana yayılamamıştır. Sonuç olarak, var olan “Müslüman Kimliği”, Azeri toplumu için temel bir kimlik bağı olarak varlığını sürdürmeye devam etmiştir. Entelijansiyanın tasfiyesi ile birlikte, kullandıkları sloganlar ve milliyetçi semboller de ortadan kalkmış, Türk milliyetçiliği Azerbaycan'da bir ideoloji olarak varlığını koruyamamıştır. Sonuç itibariyle, politik-ideolojik milliyetçilik ve onun sloganları, milli bilinci canlı tutma imkanından yoksun bırakılmıştır. Bu makalede, (...) Sovyet Azerbaycan'ında milli bilinci besleyen temel faktörün İslâm ve Müslüman kimliği olduğu savunulmaktadır. Komünist rejim İslam’ın entelektüel ve ideolojik boyutlarını en aza indirmeyi başarmasına rağmen, kültürel norm ve yaşam tarzı haline gelen unsurlarını aşındırma konusunda başarısız kalmaktaydı. Sovyet Azerbacan’ında Müslüman olmak Azeri toplumunun bir üyesi olmak ve söz konusu toplumun yaşam tarzına bağlılık olarak algılanmaktaydı. Nitekim, Azerbaycan'da “Müslüman” tanımının göndermede bulunduğu yaşam tarzı Azeri toplumunu çevredeki -Ruslar, Ermeniler ve Gürcüler- toplumlardan ayıran temel faktör olmuştur. Bu anlamda, ortak yaşam tarzına ve kültürel normlara atıfta bulunan İslam, Sovyet döneminde Azeri toplumunun özdeşlik duygusunu pekiştirerek milli bilinci canlı tutmuştur.ÖzetBu çalışma Sovyet döneminde Azerbaycan’da İslam kimliğinin ve İslamî yaşam tarzının milli bilincin sürüdürülmesindeki rolü üzerine yoğunlaşmaktadır. Çalışmanın temel iddiası milli bilincin varlığını sürdürmesinde Müslüman kimliğinin ve İslami yaşam tarzının etkili olduğudur. Bu iddianın doğruluğunun kanıtlanması için belli tarihsel dönemde gerçekleşen, siyasi, toplumsal, demografik ve kültürel konularla ilgili analizler yapılmaktadır. Bu bağlamda XIX. yüzyılın ikinci çeyreğinden itibaren Rusya’nın işgali, milletleşme süreci ve arkasından yaşanan sovyetleştirme süreci Müslüman kimliği ve İslamî yaşam tarzi bağlamında ele alınmaktadır. Söz konusu dönem istatistiki kaynaklar, istihbarat raporları, propaganda kitapları, ve dönem üzerine yapılan akademik araştırmalar ışığında ele alınmış ve üzerine yorumlar yapılmıştır. XIX. Yüzyıla kadar siyasi ve kültürel açıdan İran’ın etkisi altında bulunan şimdiki Azerbaycan bölgesi Rusya İmparatorluğu tarafından işgal edilince bölge halkı ilk kez Hıristiyan yöneticilerin yönetimi altına girmiş oldu. Bölgedeki dayanaklarını güçlendirmek için Çar yönetiminin bölgeye yoğun bir şekilde Ermeni ve Rus nüfusu göç ettirmesi sonrasında ise Azerbaycan’daki Müslüman halk kendini ilk kez Hıristiyan topluluklarla çevrelenmiş olarak buldu. Hep kendisi gibi Müslüman olan toplumun bir parçası olan Azerbaycan toplumu Ruslardan, Ermenilerden ve Gürcülerden oluşan Hıristiyan toplulukların ortasında kendi kimliğini yeniden tanımlamak durumunda kaldı. Çar yönetiminin Azerbaycan’a göç ettirilen Ermeni ve Ruslar’a hem yasal olarak hem de uygulamalarda bir dizi ayrıcalıklar tanıması Azerbaycan Türklerinin kendilerini toplumsal, kültürel, ekonomik ve siyasi açıdan Hıristiyan baskısı altında hiss etmelerine neden olmuştur. Söz konusu baskı ve kayırmanın 1905 ve 1918 yıllarında Azerbaycan Türkleri ile Ermeniler arasında patlak veren çatışmalarda daha yoğun bir şekilde hiss edildiği görülmektedir. Yaşadığı tecrübeler Azerbaycan Türklerini dışlanma nedeni olan kimliklerini, yani Müslüman kimliğini, çevresinde bulunan gayri-muslim topluluklara karşı sahiplenmelerini sağlamıştır. XX. Yüzyılın başında toplumsal gelişimi sağlamak üzere halkın milli bilincini geliştirmeye yönelik faaliyetlerde bulunan, aynı zamanda Müslüman kimliğini de sahiplenen entelejensiya ve burjuvazi kesimi oluşmuştu. Bu süreç 1918 senesinde Azerbaycan’da, türkleşmeyi, çağdaşlaşmayı ve İslamlaşmayı simgeleyen mavi, kırmızı ve yeşil renkleri biraraya getiren bayrağı bulunan Cumhuriyetin kurulması ile sonuçlandı. Fakat cumhuriyet varlığını sadece 23 ay sürdürebildi ve 1920 yılında gerçekleşen sovyet işgali ile birlikte Azerbaycan’da milliyetçi ideoloji, onun idelogları ve sembolleri tamamen tasfiye edilerek yoğun bir şekilde sovyetleştirme politikaları uygulanmaya başladı. Sovyet döneminde milliyetçilik ideolojik düzlemde ortadan kalkmış olsa bile, halkın homojenleşmesini sağlayan, ulus devlete mahsus bir dizi donanımlar sağlandı. Sovyet versiyonunda olsa bile, milli bir devlet aygıtı, milli sınırlar, milli tarih, milli eğitim sistemi oluşturuldu. Neticede aynı dili, aynı tarih bilincini, aynı sınırları paylaşan fakat milli bir ideolojiden yoksun olan bir millet meydana geldi. İdeolojik milliyetçiliğin tehlikeli bir girişim (perilous venture) olduğu Sovyet Azerbaycanı’nda kültüre ve yaşam tarzına dayanan kültürel bir milliyetçilik gelişti. Kültürel milliyetçilik halkın dilini, tarihini ama özellikle de yaşam tarzını savunan bir tutum olarak Sovyet Azerbaycan’ında gelişme gösterdi. Bütün bunlar, yani kültürel özellikler ve yaşam tarzı Azerbaycan toplumunu kendini çevre toplumlarından –Ruslardan, Ermenilerden ve Gürcülerden– ayırdığı başlıca niteliklerdi. Bu bağlamda Sovyet Azerbaycan’ında milliyetçi ve vatansever olmak Azerbaycan toplumunun kültürüne ve yaşam tarzına sahip çıkmak anlamına gelmekteydi. Dolayısıyla kültürel milliyetçilik çevredeki halklarla etnik sınırları sürdürme ve milli bilinci canlı tutma açısından önemli bir role sahipti. Burada araştırma konumuz açısından üzerinde durulması gereken nokta Azerbaycan toplumunda yaşam tarzının ve kültürün önemli bir kısmının İslam ve İslamî gelenek görenekle yakından ilişkili olduğudur. Sovyetleştirme politikaları İslam’ın entelektüel ve ideolojik boyutunu ortadan kaldırma konusunda büyük ölçüde başarılı olduysa da İslam’ın kültürel normları ve yaşam tarzı haline gelen öğeleri kendi varlığını güçlü bir şekilde sürdürmekteydi. Sovyet rejiminin başarısız olduğu nokta, yönettikleri Müslüman toplumlara alternatif bir kültür ve yaşam tarsi sunamamaları idi. Sovyet döneminde İslam’ın cami, başörtüsü vb. somut sembolleri yok edilse de kişiler arası ilişkilerde, sosyal yapıda ve aile ilişkilerinde tezahür eden öğeleri varlığını sürdürmeye devam etmekteydi. Bütün bunlar Azerbaycan toplumunun kendini çevresindeki etnik kimliklerden Ruslardan, Ermenilerden ve Gürcülerden ayırt ettiği, dolayısıyla da milli kimliğinin sınırlarını muhafaza ettiği önemli kültür öğeleri idi. Kebinolarak bilinen dinî nikah, sünnet, cenaze ve yas merasimleri gibi yaşam döngüsü ritüelleri Azeri olmanın çok önemli göstergeleri olarak algılanmıştır. Sovyet ateist ideologlarının yaptıkları birçok araştırmalarda ve istihbarat raporlarında komunist partisi yöneticileri de dahıl olmak üzere halkın söz konusu yaşam döngüsü ritüellerini milli gelenek görenek olduğu gerekçesiyle sürdürdükleri belirtilmekteydi. Ateistler bile, bahsedilen yaşam döngüsü ritüellerine uymadıkları taktirde milli geleneklere karşı gelmekle suçlanacakları ve toplumdan dışlanacakları endişesiyle ritüelleri yerine getirmekteydiler. Kebinsadece Müslüman çiftler arasında kıyıldığından ve dini nikahsız yapılan evlilikler toplumda hoş karşılanmadığından Ruslar, Ermeniler ve Gürcülerle evlilik yapma oranları oldukça düşük kalmaktaydı. Erkek çocuğa sünnet yaptırmak o çocuğu Azeri toplumunun bir üyesi yapmak olarak algılandığından çocuğa sünnet yaptırmak onu diğer toplumların üyelerinden ayıran bir özelliğe kavuşturmak anlamına gelmekteydi. Ölen bir kişinin İslamî üsullere göre gömülmesi o cenazenin bir Rusa, Ermeniye veya Gürcüye değil, bir Azeriye ait olduğunun göstergesi olmaktaydı. Dolayısıyla İslamî kültürden kaynaklanan yaşam döngüsü ritüelleri aynı zamanda çevredeki etnik gruplarla sınırları belirlemekte, dolayısıyla milli ve etnik bilinci canlı tutmaktaydı. Böylece İslamî kültür ve yaşam tarzi Sovyet rejiminin milli ve etnik kimliklerin ötesinde yeni bir insan ve toplum tipi oluşturmayı amaçlayan Homo Sovieticus projesinin de en önemli panzehirlerinden biri olmuştur. (shrink)

Artificial intelligence (AI) has garnered tremendous attention in health care, and many hope that AI can enhance our health system’s ability to care for people with chronic and degenerative conditions, including Parkinson’s Disease (PD). This paper reports the themes and lessons derived from a qualitative study with people living with PD, family caregivers, and health care providers regarding the ethical dimensions of using AI to monitor, assess, and predict PD symptoms and progression. Thematic analysis identified ethical concerns at four intersecting (...) levels: personal, interpersonal, professional/institutional, and societal levels. Reflecting on potential benefits of predictive algorithms that can continuously collect and process longitudinal data, participants expressed a desire for more timely, ongoing, and accurate information that could enhance management of day-to-day fluctuations and facilitate clinical and personal care as their disease progresses. Nonetheless, they voiced concerns about intersecting ethical questions around evolving illness identities, familial and professional care relationships, privacy, and data ownership/governance. The multi-layer analysis provides a helpful way to understand the ethics of using AI in monitoring and managing PD and other chronic/degenerative conditions. (shrink)

The research ethics framework put forward by McCradden et al. to support systematic inquiry in the development of artificial intelligence and machine learning technologies in healt...

The beginning of the 21st century witnesses a trend for business and leisure travelers to make accommodation decisions by referring to online reviews of hotel accommodation services and the hotel management’s responses to such reviews. The responses, termed review response genre in this study, have since attracted considerable research attention. The purpose of this article is twofold. First, it aims to identify the moves present in the review response genre; second, it aims to explore how the hotel management attempts to (...) achieve service recovery with the moves of the genre. A total of three obligatory moves are identified: Acknowledging Problem, Expressing Feeling and Thanking Reviewer. The findings will have significant implications for the hospitality and wider service industry practitioners responsible for handling negative online reviews. (shrink)

I first provide an interpretation of the doctrine of creatio ex nihilo based on the Fourth Lateran Council, according to which God creates from nothing if and only if God creates everything except God Himself. I then show that this doctrine entails the modal problem that it is both possible and not possible that there is nothing at all except God, or alternatively, that it is both necessary and not necessary that there is something else besides God. I proceed to (...) examine several proposals to solve the problem, and find them all inadequate. Therefore, I conclude that creatio ex nihilo violates modal logic and is necessarily false. (shrink)

To explain why we should be structurally rational – or mentally coherent – is notoriously difficult. Some philosophers argue that the normativity of structural rationality can be explained in terms of substantive rationality, which is a matter of correct response to reason. I argue that the psychological phenomena – positive illusions – are counterexamples to the substantivist approach. Substantivists dismiss the relevance of positive illusions because they accept evidentialism that reason for belief must be evidence. I argue that their evidentialist (...) stance would imply that we are caught in unsolvable dilemmas arising from positive illusions. (shrink)

The Philosophical Forum, Volume 52, Issue 3, Page 211-220, Fall 2021.

My belief that Socrates was wise, and your belief that Socrates was mortal can be said to have a common focus, insofar as both these thoughts are about Socrates. In Peter Geach’s terminology, the objects of our beliefs bear the feature of intentional identity, because our beliefs share the same putative target. But what if it turned out that Socrates never existed? Can a pair of thoughts share a common focus if the object both thoughts are about, does not actually, (...) really exist? Object-centric accounts of intentionality which explain the aboutness or directedness of thought in terms of the intentional object the thought in question is about, contend that thoughts which share a common focus do so in virtue of both thoughts simply being about the same intentional object. However, Alexander Sandgren contends that such theories face difficulties in explaining a puzzle of intentional identity put forward by Walter Edelberg, in which a pair of sentences seem to differ in truth value but are purportedly logically equivalent on the object-centric theory. If this is right, then it seems that any account which explains intentionality with reference to an intentional object is threatened by this result, whether this object be abstract, merely possible, Meinongian, or otherwise. In this paper, I argue that Edelberg’s Puzzle is analogous to Frege’s Puzzle and the same tools conventionally used to solve Frege’s Puzzle can be used to solve Edelberg’s Puzzle. I then propose a new object-centric solution to Edelberg’s Puzzle which takes into account modes of presentation and which is able to accommodate all the relevant linguistic data. (shrink)

Biomedical research using data from participants’ mobile devices borrows heavily from the ethos of the “citizen science” movement, by delegating data collection and transmission to its volunteer subjects. This engagement gives volunteers the opportunity to feel like partners in the research and retain a reassuring sense of control over their participation. These virtues, in turn, give both grass-roots citizen science initiatives and institutionally sponsored mHealth studies appealing features to flag in recruiting participants from the public. But while grass-roots citizen science (...) projects are often community-based, mHealth research ultimately depends on the individuals who own and use mobile devices. This inflects the ethos of mHealth research towards a celebration of individual autonomy and empowerment, at the expense of its implications for the communities or groups to which its individual participants belong. But the prospects of group harms — and benefits — from mHealth research are as vivid as they are in other forms of data-intensive “precision health” research, and will be important to consider in the design of any studies using this approach. (shrink)

For Sengzhao (374−414 CE), a leading Sanlun philosopher of Chinese Buddhism, things in the world are ontologically indeterminate in that they are devoid of any determinate form or nature. In his view, we should understand and use words provisionally, so that they are not taken to connote the determinacy of their referents. To echo the notion of ontic indeterminacy and indicate the provisionality of language, his main work, the Zhaolun, abounds in paradoxical expressions. In this essay, I offer a philosophical (...) analysis and rational reconstruction of Sengzhao’s linguistic thought, with a view to exploring the rationale for and purpose of his use of paradoxical language. (shrink)

This article offers a comparative reading of the ontologies of David Bentley Hart and Jean-Paul Sartre as well as their respective appeals to phenomenology as a philosophical method. While it may seem odd to compare one of the twentieth century’s most celebrated atheists with one of contemporary Christianity’s most highly-acclaimed critics of atheism, this article shows that there are many surprising parallels between the ontological outlooks of Hart and Sartre, namely their conceptions of God as the unity of being and (...) consciousness and their accounts of human consciousness as a desire to ‘become God’. By examining the similarities and differences between Sartre’s and Hart’s philosophical and theological works, this article seeks to highlight the phenomenological aspects of Hart’s theological outlook and consider how Hart’s appeal to the phenomenological analysis of intentional consciousness in his theological work can illuminate our understanding of the ongoing engagements between theology and phenomenology. (shrink)

A pattern of research findings indicates that excessive devotion to a favorite celebrity is linked to attitudes and behaviors that are psychologically unhealthy and may predict low life satisfaction. This study examines whether four common measures of life satisfaction predict admiration for celebrities in two university samples and one community sample of young adults. Our results showed significant correlations between celebrity admiration and two measures of life satisfaction. We also found that the predictors of life satisfaction correlate with each other (...) in ways that are consistent with previous research in positive psychology. Our research suggests an inverse relationship between celebrity admiration and life satisfaction. In addition, the results contribute to establishing the validity of four contemporary life satisfaction measures. (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。.

Grundlagen musikalischen Gestaltens. Das Gestalten von Musik ; Ontologie ; Psychologie ; Semiotik ; Pragmatik -- Musikalische Phänomenologie. Methode ; Umriss ; Musiktheorie ; Kritik -- Gestaltungsvariablen. Fundamente ; Elemente ; Synthese.

In the ｢Framework Act on Education｣, Korean society sets the direction that even adults, including students, have the right to be educated to have the 'qualities necessary as a democratic citizen’, and through this, should contribute to the public interest of Korean society and mankind as a whole. However, discussions on what specifically, civic education for democratic citizens is, are still underway without agreement. The important point is that the social structure and lifestyle change according to the times, and the (...) qualities and virtues required by citizens also change. Considering this, the philosophical and theoretical level of review and discussion of the goals, directions, and grounds of citizenship education should be conducted together with social analysis and the prediction of social change. From this awareness of the problem, this study summarized recent Korean society perspectives from the viewpoint of 'transition,' Based on this, the goals and directions of citizenship education were summarized. Korean society has long confirmed that social solidarity is collapsing due to conflict, hatred, and exclusion. In addition, inequality has accelerated since neoliberal policy was fully implemented. In addition, it has been confirmed that the discourse of meritocracy that justifies inequality has become the mainstream perception of society. In addition, as a member of the human community, Korea also identified an ecological crisis that could be an exception. Therefore, we have now confirmed that social integration, restoration of publicity, and the emergence of ecological values are new tasks. To solve these challenges, it is necessary to form a social entity to prepare for a transition. In this sense of the problem, this study presents the virtues of Buddhism, especially for citizens, from an acting point of view as three things: (a) reconciliatory thought for social integration, (b) collective karma for social justice, and (c) awareness and practice of life peace. (shrink)

We study connections between strong reducibilities and properties of computably enumerable sets such as simplicity. We say that a class of computably enumerable sets bounded iff there is an m-incomplete computably enumerable set A such that every set in is m-reducible to A. For example, we show that the class of effectively simple sets is bounded; but the class of maximal sets is not. Furthermore, the class of computably enumerable sets Turing reducible to a computably enumerable set B is bounded (...) iff B is low2. For r = bwtt,tt,wtt and T, there is a bounded class intersecting every computably enumerable r-degree; for r = c, d and p, no such class exists. (shrink)