The Neo-Confucian writings of Bangye Yu Hyeong-won, the pioneer of Shilhak, did not remain, and he himself confessed his conversion from a ‘Qi centered view’ to 'Shilli theory', resulting in a variety of interpretations, making the whole aspect of his Neo-Confucian philosophy difficult to figure out. From that time on, as interpreted in his conversion from ‘anti Zhuzi Studies’ to ‘Zhuzi Studies’, he has been recognized as a Juri-theorist with a Li-centered thinking. Nevertheless, many scholars who paid attention to (...) Yu's 'The Theory of Governing Society' evaluated him as a reality-oriented Qi-theorist and experientialist. In this article, through analyzing the content and character of his Shilli theory expressed by Yu himself, and exploring the content, inclination degree, motive and purpose of the conversion he confessed at the age of 37, I examine whether his confession really meant a turn to Juri. I point out that even if he recognized Li's substance and developed Shilli theory, which emphasized Li’s independence and Superintendence Character, he still did not give up 'Qiwaiwuli' and 'Qizhili' and maintained a reality-oriented perspective that focuses on things and practice. I also point out that his Shilli theory has a light inclination that just adds reinforcement of the essential nature to the existence that is already firmly established in his philosophy. The trigger or purpose of the turn to Shilli theory was to secure absolute moral standards that could not be solved by Qi-centered theory, and to lay the cornerstone of his lifelong work, Bangyesurok, on the absolute principle of Tianli. Through this, I develop the argument that his Shilli theory was not a conversion to Juri. (shrink)

The ethical governance of the global Internet is an accelerating global phenomenon. A key paradox of the global Internet is that it allows individual and collective decision making to co-exist with each other. Open source software (OSS) communities are a globally accelerating phenomenon. OSS refers to groups of programs that allow the free use of the software and further the code sharing to the general and corporate users of the software. The combination of private provision and public knowledge and software, (...) and the seeming paradox of economic versus social motivations have stimulated a wide debate between researchers and policymakers. In this article, we analyze OSS communities from the viewpoint of "intrinsic motivation," knowledge creation, and collective Internet governance. We believe that the growth of global OSS has fundamental implications for business ethics and the governance of the global Internet in the twenty-first century. (shrink)

Tianzhu Shiyi is the single most important proselytizing work of Matteo Ricci, the legendary founder of the early modern Jesuit China mission. Controversial since the early seventeenth century, it has been both praised and condemned for Ricci’s claim of a monotheistic affinity between Catholicism and Confucianism. Ricci’s gesture of friendship to Confucianism won him many Chinese friends and posthumously made him famous or notorious in Europe, but as this essay contends, it was never more than a tactical cover for him (...) during his lifetime. Since the real purpose of his cultural adaptation was his unobtrusive engagement with the ancient Chinese philosophical idea of tianren heyi, what is ultimately so instructive about Tianzhu Shiyi is the light cast on Ricci’s intricate relationship with his Chinese friends and on the ironic twists and turns of his complex legacy. (shrink)

The paper is an effort to better understand, through a comparison, how Confucius and Socrates initate their ethical inquiries that have laid down, respectively, the foundations of Chinese and Western ethics. Since both Confucius and Socrates claim to have a divine mission to undertake their investigations, the paper focuses on the issue about how religion and rational philosophy are related when ethics begins. It shows that both have serious religious belief, yet each has secular rational grounds for doing what he (...) is doing. Finally, each philosopher has a different view about how human beings are related to the divine being, and the difference determines their different approaches to ethics. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Introduction to Benjamin I. Schwartz' "China and Contemporary Millenarianism—Something New under the Sun"Lin Yu-shengIn the spring of 1998, my colleague Mike Clover, a historian of the ancient West and an admirer of Benjamin I. Schwartz' The World of Thought in Ancient China, invited Professor Schwartz to participate, with Heiko Oberman, J. C. Heesterman, and Catherine Coquery-Vidrovitch, among others, in a conference he had been organizing on "Eurasia and Africa (...) during the Last Thousand Years." The essay that follows—the last piece of scholarly writing by Ben Schwartz, finished thirty-seven days before his passing—was read by me on his behalf at the conference, held on October 11 and 12, 1999, in Madison.From my telephone conversations with Ben in the summer of 1999, I learned that while he intended to work on a paper for the conference to be titled "The Idea of Unilinear Evolution and the Destinies of China," his attention was very much drawn to the fact of the onset in America of unbridled consumerism and materialism, whose characteristic of feeding on themselves with ever increasing intensity and widespread impact seemed to indicate to him the rise of a profoundly disturbing new phenomenon in this world. When I visited with Ben and Bunny (Mrs. Schwartz) in Cambridge on October 2 and 3, Ben was in the midst of writing an essay on what he would call the "new technological-economic millenarianism" or "materialistic apocalypticism." He said that he preferred to have me read this essay, which he would finish before the conference, rather than the one he originally intended to write. Since the conference was meant to take note of the significance of the passage of time from a world-historical perspective, the reflections by a thinker as deeply serious and searching as Ben Schwartz at the juncture of the end of the second millennium and the beginning of the third on the implications of an entirely new worldwide phenomenon as he perceived it—though having little direct bearing on China's past—would of course be most welcome at the conference.Ben's health deteriorated almost immediately after he had completed the essay on Friday, October 8, and he died on November 14, 1999. We now know from hindsight that Ben had probably felt that he might soon leave us, but he summoned enough energy not to let this happen before his completion of the essay, partly due to his sense of responsibility to deliver what he had promised and partly, and more importantly, because of the imperative he felt to issue, in the spirit of the old prophets, as his parting words, a grave warning to his fellow human beings.The essay is discursive, with many important points implied through nuance rather than formally argued. We can hardly expect more, given the physical condition of its author at the time of its writing. Although this does not, in my opinion, diminish its importance, it does demand close reading from its readers. The following is my brief attempt at this task, for whatever it may be worth. [End Page 189]To begin with, that Ben chooses to use religious language (which is related to "ultimate concerns")—words like "millenarianism" or "apocalypticism," which are ordinarily reserved for depicting the rare and drastic deliverance of humankind from "the vast burden of human suffering and despair"—as a means to explore metaphorically the nature and implications of the new consumerism and materialism is indicative of how serious he has perceived the onset of the phenomenon under consideration to be.To the extent that consumerism and materialism promise to their true believers "a totally new way of neutralizing the age-old causes of human suffering" (italics mine) through their "total attention on every aspect of human life from the techno-economic side," it is legitimate to speak of them as "materialistic apocalypticism," in that they transcend all tensions and agonies in life and elevate the true believers to a state of salvation. However, in its exclusive concern with "unalloyed, unreflective contentment" and pleasure in the self without any regard for the ethical consequences of techno-economic progress, it is a new materialism very different from... (shrink)

In 1958, a group of New-Confucians issued “A Manifesto for a Re-Appraisal of Sinology and Reconstruction of Chinese Culture.” Equally in 1958, the British philosopher Elizabeth Anscombe published her classical paper “Modern Moral Philosophy.” These two papers have the same target — modern Western morality — and the solutions they proposed respectively. Yet Anscombe’s paper did not mention Confucianism, and the “Manifesto” ignored Aristotelian tradition of virtue. Furthermore, from 1960s to 1990s, the revival movement of Confucianism and the revival movement (...) of Aristotelian ethics have not had much dialogue. This paper seeks to explain this phenomenon by comparing these two historically important documents. In particular it tries to understand why the “Manifesto” fails to see the similarities between Aristotle and Confucius. (shrink)

Book series "Ukrainska Biblioteka" is a cultural and national-educational project of the publishing concern of Ivan Tyktor "Ukrainska Pressa". It was a monthly addition to the newspaper "Nash Prapor" during 1933-1939. Generally, 80 names of these books were issued, which can be divided by the period of formation our state: the princely age, Cossacks and hetmans period, modern age. A separate unit - humour literatures and philosophical-psychological works. "Ukrainska Biblioteka" received from opponents a lot of criticism both positive and negative. (...) Many questions were caused by the rules standardization of printing whose purpose was to make the book more accessible to Ukrainian. Despite the censorship oversight, I. Tyktor was able to increased the amount of printed materials in the native language, and his publishing series found supporters among intelligentsia, bourgeoisie, peasants, young people who "required" not only popular literature, but also highly artistic works. The creative team of "Ukrainska Biblioteka" carefully selected literary novels for publication and spread works of little known writers. Most of them were first published and distributed among Ukrainian people. Ivan Tyktor published books which repeatedly won literary awards established by Galician civic organizations. These were works by H. Zhurba, Yu. Kosach, I. Olbrakht. All these novels disseminated Ukrainian diversity of our culture, helped to emerge into the treasury of human values, self-improvement, performed patriotic and educational function, helped to understand the place and role of our country in history. In this paper the author analyzes library repertoire, work of scientific and editorial team, artistic and compositional component of books and justifies their role in the national-ideological space of Ukrainian based on the literary stories, criticism reviews and notes on the pages of newspapers. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Remarks at Harvard University Memorial Service for Benjamin I. SchwartzYu-sheng LinAmong the eminent intellectual historians in the world after World War II, Ben Schwartz was one of the most subtle and profound. He was deeply rooted in—but not confined by—the humanist tradition of Montaigne and Pascal, and this provided him with insights into the wretchedness as well as the grandeur of the human condition and with a conscious Socratic (...) moral and intellectual drive toward self-examination as a prerequisite for any inquiry into human affairs. Indeed, the distinctivecharacter of Ben's scholarship lay in his integration of morality and intellect. These humanistic resources in combination with his outstanding intellectual endowment enabled Ben to reach great heights of scholarly endeavor.To mention just a few of his many enduring achievements: Ben's thesis, advanced as early as 1951 and based on a study of the inner history of the rise of the Chinese Communist movement from a comparative perspective, developed the idea that the trajectory of Marxism eastward to Russia and China was, in fact, "a steady process of decomposition." This powerful argument has stood the test of time, whereas both the notion, on the Right, of a monolithic world communism and the idea, on the Left, of the Chinese Communist movement as the embodiment of the intellectual and moral legitimacy of Marxism fell by the wayside.His In Search of Wealth and Power: Yen Fu and the West, which offers a double mirror, with modern China illuminated by the modern West and vice versa, is a trailblazing work in intercultural intellectual history. Furthermore, The World of Thought in Ancient China, Ben's prizewinning magnum opus, which treats the whole range of ancient Chinese thought from a world-historical perspective, has achieved a methodological, no less than a historiographical, breakthrough. Ben's discussion of the need to "descend from the level of total cultural orientations to the level of shared problématiques" advances boldly beyond Max Weber's ideal-typical analysis in comparative world history. Historiographically, Ben's study of the general orientations in ancient China and their dialectical relations with the problématiques manifested in different schools of thought is the most incisive and comprehensive treatment of ancient Chinese thought to date.These great achievements derived from his ability to combine deep insights into historical realities with a humane simplicity in holding onto what is central in life. Such a simplicity was manifest in his spontaneous humility, a quality that furnished him with the moral and intellectual resources by which to develop empathetic understanding of the various strands of thought in China as well as in the West. Ben's analyses of human problems from a world-historical perspective, while characteristically erudite, subtle, complex, and at times extraordinarily brilliant, were singularly free from any trace of the influence of intellectual fashions and from any sort of [End Page 187] posturing or self-exhibition. He always struggled at the center of life and history, making the best effort to enter into the depth of human reality, drawing out its significanceas fully as he could. These great attainments were, I submit, a natural outgrowth of the strength of his moral and intellectual character, which led him to be truly open-minded and thus acutely perceptive. It was because he was so seriously interested in the study of humanity that he so seriously studied the Chinese. His universalist concerns fused with his humanist humility and thus empowered him to lift the field of Chinese studies out of its various forms of parochialism.The Confucian philosopher Xun Zi once said that the genuine scholar "explains with a humane compassion, listens with a studious attitude, and engages in disputation with an impartial mind." I know no one other than Ben Schwartz to have attained this ideal. His absolute joy in intellectual give-and-take and his delight, with his eyes gently sparkling, in reaching an understanding of a complex issue were infectious. It was indeed my good fortune and great privilege to be able to sit at the feet of Professor Schwartz. He embodied most eloquently the very essence of humanistic scholarship; his spirit is and shall always be a... (shrink)

Emergence is a notorious philosophical term of art. A variety of theorists have appropriated it for their purposes ever since George Henry Lewes gave it a philosophical sense in his 1875 Problems of Life and Mind. We might roughly characterize the shared meaning thus: emergent entities (properties or substances) ‘arise’ out of more fundamental entities and yet are ‘novel’ or ‘irreducible’ with respect to them. (For example, it is sometimes said that consciousness is an emergent property of the brain.) Each (...) of the quoted terms is slippery in its own right, and their specifications yield the varied notions of emergence that we discuss below. There has been renewed interest in emergence within discussions of the behavior of complex systems and debates over the reconcilability of mental causation, intentionality, or consciousness with physicalism. (shrink)

The newest innovation in assisted reproduction is oocyte cryopreservation, more commonly known as egg freezing, which has been developed as a method of fertility preservation. Studies emerging from around the world show that highly educated professional women are turning to egg freezing in their late thirties to early forties, because they are still searching for a male partner with whom to have children. For these women, egg freezing may be a new “hope technology” for future romance; but it may also (...) be a “technology of despair,” as women navigate the ends of a failing relationship. Based on the largest ethnographic study to date, undertaken with 150 women who froze their eggs for nonmedical reasons in the United States and Israel, we examine egg freezing at the end of romance. Relationship dissolution—involving divorce, separation, broken engagements, and relationship breakups from men who are unfaithful, controlling, rejecting, uncommitted, or unready for fatherhood—is one of the major pathways to egg freezing. When such relationship dissolution ruptures a woman’s reproductive life course, egg freezing may become a “technology of repair,” allowing women to find new strengths and opportunities as well as new visions for the future. (shrink)

Name der Zeitschrift: Semiotica Jahrgang: 2014 Heft: 202 Seiten: 481-509.

Codes are mechanisms in which signs are actualized. They relate various sign sides to each other. These sign sides can be represented as heterogeneities (diversity, relations, differences), some are organized with the help of various differences – identities formulated in a specific way. The basis of the codes of visual perception and art are primarily the heterogeneities of the elements perceived directly (contours of objects, sizes, directions of movement, light and color irritants, etc.). A structure, conceived of as a manner (...) of connection, is a principle for constructing a kind of a whole and is the center of an organized heterogeneity. (shrink)

Business Ethics, the Environment & Responsibility, EarlyView.

Recent studies have documented substantial variability among typical listeners in how gradiently they categorize speech sounds, and this variability in categorization gradience may link to how listeners weight different cues in the incoming signal. The present study tested the relationship between categorization gradience and cue weighting across two sets of English contrasts, each varying orthogonally in two acoustic dimensions. Participants performed a four‐alternative forced‐choice identification task in a visual world paradigm while their eye movements were monitored. We found that (a) (...) greater categorization gradience derived from behavioral identification responses corresponds to larger secondary cue weights derived from eye movements; (b) the relationship between categorization gradience and secondary cue weighting is observed across cues and contrasts, suggesting that categorization gradience may be a consistent within‐individual property in speech perception; and (c) listeners who showed greater categorization gradience tend to adopt a buffered processing strategy, especially when cues arrive asynchronously in time. (shrink)

This paper investigates how social trust affects stock price synchronicity using a large sample of listed firms in China. We propose and provide evidence that social trust has a significantly positive impact on the amount of firm-specific information capitalized into stock prices. Further analyses indicate that firms located in regions of high social trust tend to have a smaller stock price crash risk and are less likely to engage in opportunistic behaviors than those in low-trust regions. Moreover, the positive role (...) of trust in increasing firm-specific return variations and discouraging corporate misbehaviors is more pronounced for SOEs than Non-SOEs. Evidence from 2SLS regressions supports a causal impact of social trust on stock price synchronicity. (shrink)

To investigate the phenomenon of patient–physician mistrust in China, a qualitative study involving 107 physicians, nurses and health officials in Guangdong Province, southern China, was conducted through semi-structured interviews and focus groups. In this paper we report the key findings of the empirical study and argue for the essential role of medical professionalism in rebuilding patient-physician trust. Health professionals are trapped in a vicious circle of mistrust. Mistrust leads to increased levels of fear and self-protection by doctors which exacerbate difficulties (...) in communication; in turn, this increases physician workloads, adding to a strong sense of injustice and victimization. These factors produce poorer healthcare outcomes and increasingly discontented and angry patients, escalate conflicts and disputes, and result in negative media coverage, all these ultimately contributing to even greater levels of mistrust. The vicious circle indicates not only the crisis of patient-physician relationship but the crisis of medicine as a profession and institution. Underlying the circle is the inherent conflict of interest in the healthcare system by which health professionals and hospitals have become profit-driven. This institutional conflict of interest seriously compromises the fundamental principle of medical professionalism—the primacy of patient welfare—as well as the traditional Chinese ideal of “medicine as the art of humanity”. Patient trust can be restored through rectifying this institutional conflict of interest and promoting medical professionalism via a series of recommended practical measures. (shrink)

Regardless this will have the following points: if we want to solve global problems , we need to - the global ethics. The ethics can not be the last of the modern world view provided by the world view to the material - the ultimate energy as the true occasion of the universe, because the view is nihilism, the denial code of ethics is part of the universe was constructed. The ethics can not learn from the Western tradition provide nervous, (...) because the traditional occasion of neural science regarded as the ultimate truth is only one never to create the world nervous. According to this view, apart from the scientific method and with the fact that malignant evil conflict, and promote individual traditional classic can correct the flexibility to stimulate the heart, resulting in another of its special moral admonition should be universal. a global ethics of the philosophical foundation provided by Whitehead's view of the world, because the argument for God and the creation of the ultimate. I will argue the following theses: If we are to solve our global problems , we need a global ethic. Such an ethic cannot be provided by the late modern worldview, according to which matter-energy is the only ultimate reality, because this view is nihilistic, denying that moral norms belong to the fabric of the universe. Such an ethic also cannot be provided by traditional Western theism, according to which the only ultimate reality is a deity who created the world ex nihilo, because this view, besides conflicting with scientific method and the fact of evil, promotes the idea that the scriptures of one's tradition are infallibly inspired, so that its particularistic moral injunctions should be universally enforced. The philosophical foundation for a global ethic can be provided by Whitehead's worldview, with its two ultimates: God and creativity. (shrink)

The analysis of works of visual art illustrates typical groups of elements and interrelations, which form semiotic systems of these works. Specific systems of connotations and their relations with semantic structures, paradigmatics, and typical signal structures are described. Like in linguistic texts, different levels are formed in complex images. The following basic level types are distinguished: sems and other units of semantic level; signs subdivided into: icons of represented objects and connotative sign formations; representamens of basic signs as interpreted by (...) Charles Peirce, including those of connotations, and signals referred to as basic perceptive integer units forming an individual level. (shrink)

We present a decision procedure for the ∀∃ theory of the lattice of Σ1 sentences of Peano Arithmetic.

Perceptual tasks such as object matching, mammogram interpretation, mental rotation, and satellite imagery change detection often require the assignment of correspondences to fuse information across views. We apply techniques developed for machine translation to the gaze data recorded from a complex perceptual matching task modeled after fingerprint examinations. The gaze data provide temporal sequences that the machine translation algorithm uses to estimate the subjects' assumptions of corresponding regions. Our results show that experts and novices have similar surface behavior, such as (...) the number of fixations made or the duration of fixations. However, the approach applied to data from experts is able to identify more corresponding areas between two prints. The fixations that are associated with clusters that map with high probability to corresponding locations on the other print are likely to have greater utility in a visual matching task. These techniques address a fundamental problem in eye tracking research with perceptual matching tasks: Given that the eyes always point somewhere, which fixations are the most informative and therefore are likely to be relevant for the comparison task? (shrink)

One of the least investigated, which now exists in Ukraine is the Old Believers. Despite the fact that their communities have been operating in our territory for more than two centuries, researchers have long devised this topic with their attention. The main reason for this attitude to the study of the Old Believers should be considered political realities of the XX century, and they are known to have not contributed to the objective study of even traditional Ukrainian denominations. Therefore, right (...) now, with the proclamation by the state of equal treatment of all religions and non-interference in their affairs, the time has come to make up for the lost. Let us stop here only on one aspect of the problem - the activities of the Old Believers monasteries. (shrink)

The formation and research of Constructivism theory is another understanding in developing educational psychology. Many problems exist in English vocabulary teaching and learning, which are too common to be noticed, negatively and implicitly impacting Students’ English Vocabulary Memorization. In order to solve these problems, this work studies college Students’ EVM from the perspective of Constructivism. Firstly, the literature review and observation method understand the Students’ EVM performance and teaching behavior. Secondly, it analyzes the current situation, problems, and reasons for Students’ (...) poor EVM abilities. Finally, combined with relevant theories, a college Students’ EVM-oriented teaching model is proposed, whose effectiveness is verified by teaching experiments. The experiment recruits100 freshmen, including 60 boys and 40 girls, and lasts half a semester. The average score of the final exam in the experimental group is more than 90, which is better than that in the control group. Then, the SPSS21.0 is used in the independent-samples t-test, finding no significant difference. Thus, the experimental group’s comprehensive English Proficiency Level has not been negatively affected. The proposed teaching model can improve Students’ EVM efficiency and consolidate their memory. The proposal has important guiding significance for stimulating Students’ interest in English vocabulary learning and the quality of vocabulary teaching. (shrink)

Social enterprises are hybrid organizations that primarily pursue social missions while also seeking economic gains. Drawing on workplace diversity and conflict theories, this article addresses recent calls for further research to explore how employees within social enterprises experience internal conflicts arising from the organizational pursuit of dual, competing missions (i.e., social and economic), and how social enterprises manage, and potentially overcome, these challenges. In the context of Korean social enterprise, we conducted a quantitative study that built on an initial explorative (...) qualitative study. Our research examined whether perceived participatory human resource management practices and diversity climate increase employees’ affective commitment by reducing their relational conflict. We further explored a boundary condition, perceived social impact, which strengthened this mediation relationship. Our results offer significant insights into social enterprise, business ethics, and broader management literature. Implications for future research and practice are also discussed. (shrink)