In The Birth of Tragedy, Nietzsche employs the dichotomy of Apollonian and Dionysian to explain artistic phenomena. The film Joker shows the origin story of the Joker, a comic-book supervillain. This paper offers a reading of Joker through Nietzsche’s ideas from The Birth of Tragedy. By doing so, it aims to achieve three things: first, to demonstrate the relevance of Nietzsche’s aesthetic theory in analyzing culture; second, to reveal the political dimension of Nietzsche’s thought in The Birth of Tragedy; and (...) third, to shed light on the ominous implications of Joker’s popularity. (shrink)

Studies on fair-trade consumption have concentrated on economic, demographic, and ethical issues, and research on consumers’ moral emotions and self-orientation is limited. Although consumers’ satisfaction with their consumption has been emphasized in consumer studies and marketing, little substantive empirical research has addressed ethical consumers’ emotional satisfaction and the link between their motivations and happiness. This study focused on ethical consumers who regularly purchase fair-trade coffee to understand their moral emotions and self-orientation as motivations for fair-trade consumption and determine whether empathy (...) and self-oriented motivations led to their happiness. A survey was conducted on 471 regular purchasers of at least one cup of fair-trade coffee weekly or a pack of fair-trade coffee beans monthly. The survey data were analyzed using partial least squares. The results showed that guilt was positively associated with empathy, which positively influenced self-actualization. Contrary to the proposed hypothesis, empathy did not elicit consumers’ happiness. As expected, narcissism affected self-actualization, which in turn elicited happiness. Happiness was positively associated with customers’ repurchase intentions for fair-trade coffee. The results of this study demonstrate the strong associations of the paths from narcissism to self-actualization, self-actualization to happiness, and self-actualization to repurchase intentions compared to the paths from guilt to empathy, empathy to happiness, and empathy to repurchase intentions. Contrary to common expectations, the results indicate that self-oriented motivations focused on self-actualization rather than moral emotions play key roles in ethical consumers’ happiness with fair-trade consumption. (shrink)

In this article, I explore my own classroom practices as a teacher of a university course on curriculum in order to investigate the potential emancipatory significance of a Rancièrean conversation-oriented curriculum. To provide a lived account of how emancipatory education with the premise of equality can be embraced, albeit not without challenges, in actual classroom practices, I focus on my most unsuccessful teaching experience—one in which I was routinely confronted by unusually prolonged periods of silence from my students. I first (...) explore how I responded to the challenges which emerged from my commitment to positioning myself and my students as intellectual equals. Then, I attempt to articulate the emancipatory significances of inviting my students to aesthetically attend to the curricular materials, class conversations, and the silence itself. I also reveal how a Rancièrean reading of my practice exposed my own deep ties to an institutionalized distribution of time and helped me to re-imagine the meanings of success and failure in an emancipatory education. (shrink)

A new interpretation of the time-reversal invariance principle is given. As a result, it is shown that microscopic dynamic reversibility has no basis in physics. The existing contradiction between one-way time and two-way time is reconciled. It is also pointed out that the common notion that clocks run backwards when time is reversed is wrong.

We review the concepts and the physics behind electromagnetically induced transparency (EIT) and lasing without inversion (LWI) for various models of the V-type configurations.

The deep structure of Confucianism is identified through structuralist analysis in order to provide a conceptual framework for conducting social psychological research in Chinese society. Through understanding and imitating the Way of Heaven (tiendao), Confucians constructed the Way of Humanity (rendao), which consists of two aspects; ethics for ordinary people and ethics for scholars. Ethics for ordinary people adopts the principle of Respecting the Superior for procedural justice and the principle of Favouring the Intimate for distributive justice; the person who (...) occupies the superior position should play the role of decision-maker and should allocate resources by favouring intimate relationships. Because Confucian cosmology suggests that the Way of Humanity corresponds to the Way of Heaven, Confucians required individuals to cultivate themselves with the Way of Humanity. Ethics for scholars further endows Confucian disciples with the mission of benefiting the whole society with the Way of Humanity. (shrink)

Evidence suggests that English speakers use pronouns when referring to the grammatical subject and predictable thematic role. We tested how grammatical role and thematic role predictability affect different types of referential forms, namely, overt pronouns and null pronouns in Mandarin Chinese. We found that both overt and null pronouns were sensitive to grammatical role. However, we did not find any evidence that overt and null pronouns were sensitive to thematic role predictability. Although null pronouns were influenced by grammatical role, the (...) rate of null pronouns for subject reference was very low compared to that of overt pronouns. Given the frequent occurrence of null pronouns in Mandarin, our results suggest that the use of null pronouns may not be explained by a simple grammatical role mechanism. (shrink)

Olwen Bedford and Kwang-Kuo Hwang, Guilt and Shame in Chinese Culture: A Cross-cultural Framework from the Perspective of Morality and Identity, pp. 127–144.This article formulates a cross-cultural framework for understanding guilt and shame based on a conceptualization of identity and morality in Western and Confucian cultures. First, identity is examined in each culture, and then the relation between identity and morality illuminated. The role of guilt and shame in upholding the boundaries of identity and enforcing the constraints of morality (...) is then discussed from the perspective of each culture. The developed framework is then applied the emotions of guilt and shame in Chinese culture drawing on previous field research. Implications for future research are discussed. (shrink)

우리는 이 논문에서 앙리 베르그손의 작품 『창조적 진화』의 두 원천을 조명해 보고자 한다. 저자가 이 책에서 전개하는 견해는 당대의 과학적 소여들에 대한 분석에 기초하고 있을 뿐 아니라 멘 드 비랑으로부터 라베쏭으로 이어지는 프랑스의 유심론적 흐름에 그 기원을 둔다. 프랑스 유심론이 의식의 고유한 체험을 강조한다면 과학적 인식은 외부 세계에 대한 관찰과 이에 대해 과학자들이 제시하는 설명으로 이루어진다. 이러한 근대과학에 대한 반성과 유심론적 전통의 대조가 『창조적 진화』의 어려움의 원인인 동시에 독창성을 제공한다. 오늘날 우리는 생물학과 물리학의 발달에서 새로운 경향들의 출현으로 인해 베르그손이 논박하고자 (...) 노력했던 기계론적 사유로부터 어느 정도 자유로울 수 있다. 따라서 우리는 이 책의 주된 두 가지 원천을 분석하면서 이를 토대로 베르그손이 거기서 구체화하는 독창적인 사유를 조명해 보고자 한다. (shrink)

The goal of this article is attempting to establish a research tradition of Chinese relationalism on the methodological grounds of constructive realism. Two of Ho’s key concepts, person-in-relations and persons-in-relation, are carefully examined and reinterpreted. Three of my theoretical models, namely, my Face and Favor model , Confucian ethics for ordinary people , and a conflict resolution model , are conceived of as microworlds for illustrating an account of person-in relations in Chinese culture. The manifestation of Confucian ethics for ordinary (...) people in one’s lifeworld results in the phenomenology of persons-in-relations as depicted by Fei’s differential order or Hsu’s psychosociogram. Applying constructive realism to my models and using the result as a framework for studying Chinese social behavior constitutes Chinese relationalism. (shrink)

The primary aim of this paper is to provide a new account of Descartes’s positive philosophical view on sensory perception, and to do so in a way that will establish a hitherto unnoticed continuity between his thought and that of his scholastic Aristotelian predecessors on the topic of sensory perception. I will argue that the basic framework of the scholastic Aristotelian view on sensory perception (as traditionally understood) is operative within Descartes's own view, and then reveal some insights on the (...) issue of whether Descartes was a representationalist about sensory perception by critically examining one kind of representationalist reading of Descartes under the lens of my account. I will conclude by examining the implications that my view has for the proposed distinction between Descartes and the scholastics based on attributing representationalism to the former and direct-realism to the latter. (shrink)

Guanxi, or social networks common in Confucian cultures, has long been recognized as one of the major factors for success when doing business in China. However, insider networks in business are certainly not confined to Asian cultures, nor is the attendant possibility for corruption. This study obtained original data to investigate current Taiwanese perceptions of (1) how guanxi is established and cultivated; (2) how guanxi actually is practiced now and people’s acceptance of it; and (3) the effects of guanxi on (...) business operations, employment/promotion, and social justice and fairness. The researchers also hope to (4) verify some arguments made by pioneering researchers. The authors speculate on how these attitudes may affect behavior in business transactions in hopes of making readers more aware of differing cultural values that may create unexpected ethical dilemmas. They suggest that professional ethical codes should provide guidance on the practice of guanxi in a Confucian society and that special emphasis or training in interpreting those codes may be required. (shrink)

The summation of more than two thousand years of one of the world's most august literary traditions, this volume also represents the achievements of four hundred years of Western scholarship on China.

The core principles of 7th century Korean Buddhist thinker and practitioner Wŏnhyo’s harmonization in non-obstruction thought and Wilberian Integral Theory may help us to understand ourselves and the world better and thus act and live well together accordingly in this contemporary world facing global crises. Whatare particularly noteworthy in Wŏnhyo’s thought and life is that as much as reality is unobstructed (無礙) in its profound calm so can our mode of being and relationships be awakened to its natural harmony free (...) of conflicts (和諍會通). This ideal can be optimally pursued by coming back to the source of One Mind (一心) while extensively benefiting sentient beings. Wŏnhyo consistently pursued and realized this soteriological project through his practice, works, and expediently dedicated life. The most recent version of Wilber’ Integral Theory consists of Integral Approach, Integral Methodological Pluralism, and Integral Post-Metaphysics. Their core principles consist of the AQAL (all quadrants, all levels, all lines, all states, and all types) and holons with their twenty tenets (holonic laws). Extensively utilizing scientific achievements Wilber attempted to map the whole developmental territory of occasions ranging from matter to Spirit or Emptiness and to formulate the Theory of Everything and then apply it to various fields including business, spirituality, and ecology. Within this framework, however, MarkEdwards tried to add an integral epistemology with its interpretive part and to complement Wilber’s more evolutionary ranking ascent with involutionary egalitarian descent. By also critiquing representational—and thus somewhat reifying—tendency of the AQAL framework and proposing to read it as an interpretive lens hesaves Integral Theory from internal conflicts and rendered it more consistent. Being based on experience and vast scholarship both Wŏnhyo’s and Wilberian visions have an integral nature. Whereas Wŏnhyo’s Enlightenment-anchored high vision-logic enabled him to actualize harmonization unobstructedly, backed by scientific achievements as well as his practice Wilber pioneered the AQAL Integral Theory, and then by adding an interpretive dimension Wilber has made it more balanced and consistent system. Now facing the human-caused threats of various global crises as well as the usual complexities of our ordinary life, we need to draw on mankind’s cultural resources including these two spectacular achievements. We may then further develop these soteriological visions in such a way as to satisfy hopefully all justifiable needs of men as well as the world in a futuristic perspective. (shrink)

This essay proposes an ethics of spirituality as a post-secular question by tracing the legacy of Schleiermacher in Charles Taylor’s account. Given the recent interest in spirituality as a matter of each individual’s perspective and orientation, it is important to explore whether spirituality involves an ethics of spirituality. This question resonates with the ethics of belief in James-Clifford debates and its recent discussions on the non-propositional aspect of belief and its ethical implications for oneself and others. The paper addresses how (...) Schleiermacher and Taylor suggest the ethics of spirituality that demands authentic spirituality and reciprocal communication and recognition, while revealing differences concerning interactions with the institutional church, civil religion, and the civic-cultural frame of rationality and utility. (shrink)

v. 1. ttŭt ŭl sewŏra -- v. 2. Kukpŏp ŭn chiŏmhan kŏt ida -- v. 3. Punsu nŭl nŏmji mara.

The author proposes an epistemological strategy to resolve controversial issues in the indigenous psychology movement. These include the nature of IPs, scientific standards, cultural concepts, philosophy of science, mainstream psychology, generalization of findings, and the isolation and independence of IPs. The approach includes a two-step strategy for construction of culture-inclusive theories, based on a Mandala model of self and a Face and Favor model for social interaction, and the use of these models to develop culture-inclusive theories for Confucian morphostasis. The (...) author has successfully used this strategy, and encourages others to use it to construct their own culture-inclusive theories. (shrink)

In view of the fact that culture-inclusive psychology has been eluded or relatively ignored by mainstream psychology, the movement of indigenous psychology is destined to develop a new model of man that incorporates both causal psychology and intentional psychology as suggested by Vygotsky . Following the principle of cultural psychology: “one mind, many mentalities” , the Mandala Model of Self and Face and Favor Model were constructed to represent the universal mechanisms of self and social interaction that can be applied (...) to any culture; both models can be used as conceptual frameworks for analyzing mentalities of people in any given culture. Taking research works from Foundations of Chinese Psychology: Confucian Social Relation as exemplars , this article illustrates how to construct culture-inclusive theories of Confucianism by multiple philosophical paradigms. The mechanism of culture-inclusive theory can be applied to explain qualitative research findings on lifeworld events of people in a particular society. It can also be utilized to predict results of quantitative research conducted to verify theoretical propositions in the scientific microworld by empirical methods. (shrink)

At the heart of Descartes’s theory of cognition is the act of perceiving an idea. However, it remains unclear what precisely an idea is, what the act of perceiving ideas amounts to, and how that act contributes to the formation of cognition under Descartes’s view. In this paper, I provide an account of perceiving ideas that clarifies Descartes’s notion of an idea and explains the fundamental role that the perceiving of ideas occupies in his theory of cognition. At the end (...) of the paper, I will address an issue that arises regarding the objective reality of ideas and the unity of mind. (shrink)

The three approaches for conducting psychological research across cultures proposed by Berry , namely, the imported etic, emic and derived etic approach are critically examined for developing culture-inclusive theories in psychology, in order to deal with the enigma left by Wilhelm Wundt. Those three approaches have been restricted to a certain extent by the pan-cultural dimensional approach which may result in the Orientalism of psychology in understanding people of non-Western cultures. This article is designated to provide the philosophical ground for (...) an alternative cultural system approach to construct culture-inclusive theories in psychology. Following the principle of cultural psychology: “one mind, many mentalities” , the alternative strategy contains two steps: First, based on Bhaskar's critical realism, all universal mechanisms should seek to represent the operation of the human mind. Second, based on Archer's analytical dualism, the mechanisms of the universal mind may be used as frameworks for analyzing any cultural tradition. The culture-inclusive theories thus obtained represent the synchronic morphostasis of a cultural system, which may be used as theoretical frameworks for conducting either qualitative or quantitative empirical research in studying the diachronic morphogenesis of socio-cultural interaction in a particular culture. (shrink)

Abstract:In reference to Pierre Hadot's idea of spiritual exercises, this essay examines how Zhiyi suggests his unique vision of spiritual exercises for therapeutic transformation. Though the recent interest in Madhyamaka spiritual exercises has focused on the implication of non-duality for moral-psychological transformation and self-cultivation, more research is needed on the issue of contradiction in spiritual exercises, which can also relate to the recent concern for dialetheism and the pragmatics of contradiction in Tiantai studies. This essay traces how dialectic contradiction and (...) its pragmatic uses underlie Zhiyi's non-dualistic spiritual exercises, examining his unique philosophical vision of the middle and its effects on therapeutic transformation, which is to be cultivated through various meditative techniques. (shrink)