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)

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)

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)

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)

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)

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)

Professor Allwood (2011, ?On the foundation of the indigenous psychologies?, Social Epistemology 25 (1): 3?14) challenges indigenous psychologists by describing their definition of culture as a rather abstract and delimited entity that is too ?essentialized? and ?reified?, as well as ?somewhat old?fashioned? and ?too much influenced by early social anthropological writings? (p. 5). In this article, I make a distinction between the scientific microworld and the lifeworld and argue that it is necessary for social scientists to construct scientific microworlds of (...) theories for the sake of pushing forward the progress of any field in the social sciences. Allwood and J. W. Berry (2006, ?Origins and development of indigenous psychologies: An international analysis?, International Journal of Psychology 41 (4): 243?68) also recognized that western mainstream psychology is a kind of indigenous psychology. Therefore, theoretical construction in western psychology also implies a reification of culture. My central question is, then: why is the reification of the western culture of individualism a merit for the progress of psychology, and why the reification of non?western cultures by indigenous psychologists a mistake? (shrink)

(2013). Linking Science to Culture: Challenge to Psychologists. Social Epistemology: Vol. 27, Neoliberalism and STS in Japan, pp. 194-194. doi: 10.1080/02691728.2013.808448.

This interview with Kwang?Kuo Hwang offers an introductory insight into the emergence of the field of indigenous psychologies. In the process of doing so, it attempts to illuminate the main historical factors behind its development, its key issues of debate and the important challenges it faces. It also provides details pertaining to new theories and methods that have recently emerged in connection with the indigenous approach and how they have contributed to its advancement. In addition, it outlines (...) class='Hi'>Hwang?s proposed strategy towards the goal of developing a universal psychology. (shrink)

Constructing a self model with universal cultural adaptability is a common concern of cultural psychologists. These models can be divided into two types: one is the self model based on Western culture, represented by the self theory of Marsh, Cooley, Fitts, etc.; the other is the non-self model based on Eastern culture, represented by the Mandela model of Hwang Kwang Kuo and the Taiji model of Zhen Dong Wang. However, these models do not fully explain the self structure (...) and development of Chinese people in the context of Chinese Buddhist culture. Based on the self theory of Chinese Buddhism and inspired by the famous Buddhist work Awakening of Faith in the Mahāyāna, this article constructs the “one mind, two aspects” self model. This model not only can properly represent the self structure of Chinese people in the context of Chinese Buddhism but also can explain the self-cultivation process and the realm of practice of Chinese Buddhist believers and thus has satisfactory cultural validity. (shrink)

Glucagon-like peptide-1 receptor agonists are effective for treating obesity, but the high cost of these medications endangers the financial viability of our health care system. To ensure that these drugs are available to Medicare beneficiaries, pharmaceutical manufacturers must lower their prices.

In addition to monocentric eukaryotes, which have a single localized centromere on each chromosome, there are holocentric species, with extended repeat‐based or repeat‐less centromeres distributed over the entire chromosome length. At least two types of repeat‐based holocentromeres exist, one composed of many small repeat‐based centromere units (small unit‐type), and another one characterized by a few large centromere units (large unit‐type). We hypothesize that the transposable element‐mediated dispersal of hundreds of short satellite arrays formed the small centromere unit‐type holocentromere in Rhynchospora (...) pubera. The large centromere unit‐type of the plant Chionographis japonica is likely a product of simultaneous DNA double‐strand breaks (DSBs), which initiated the de novo formation of repeat‐based holocentromeres via insertion of satellite DNA, derived from extra‐chromosomal circular DNAs (eccDNAs). The number of initial DSBs along the chromosomes must be higher than the number of centromere units since only a portion of the breaks will have incorporated eccDNA at an appropriate position to serve as future centromere unit sites. Subsequently, preferential incorporation of the centromeric histone H3 variant at these positions is assumed. The identification of repeat‐based holocentromeres across lineages will unveil the centromere plasticity and elucidate the mechanisms underlying the diverse formation of holocentromeres. (shrink)

Loneliness and solitude have similar attributes to individuals, but there is a critical variance between the two regarding the impact on the individual. Loneliness is an unpleasant feeling in a broad sense, while according to some philosophers, solitude is regarded as a joyful necessity when one establishes a deep relationship with the outside world. This article aims to develop a sensible account of the difference between solitude and loneliness by looking at some insightful philosophical viewpoints. Importantly, this article aims to (...) explain the dimensions in which solitude is a positive phenomenon. I will analyze the role of solitude in eliminating loneliness from two aspects: self-consciousness and self-knowledge construction. (shrink)

This article explores the unusually high levels of cosmetic surgery in South Korea – for both women and men. We argue that existing explanations, which draw on feminist and postcolonial positions, presenting cosmetic surgery as pertinent only to female and non-western bodies found lacking by patriarchal and racist/imperialist economies, miss important cultural influences. In particular, focus on western cultural hegemony misses the influence in Korea of national identity discourses and traditional Korean beliefs and practices such as physiognomy. We show how (...) these beliefs provide a more ‘gendered’ as opposed to feminist analysis, which allows space for discussion of men’s surgeries. Finally, we critique the accepted notion of the ‘western body’, especially its position in some literature as a more unobtainable ideal for non-western than for western women. We argue that this body has little in common with actual western women’s bodies, and more in common with a globalized image, embodying idealized elements from many different cultures. (shrink)

Ng :255–285, 1995. https://doi.org/10.1007/bf00852469) models the evolutionary dynamics underlying the existence of suffering and enjoyment and concludes that there is likely to be more suffering than enjoyment in nature. In this paper, we find an error in Ng’s model that, when fixed, negates the original conclusion. Instead, the model offers only ambiguity as to whether suffering or enjoyment predominates in nature. We illustrate the dynamics around suffering and enjoyment with the most plausible parameters. In our illustration, we find surprising results: (...) the rate of failure to reproduce can improve or worsen average welfare depending on other characteristics of a species. Our illustration suggests that for organisms with more intense conscious experiences, the balance of enjoyment and suffering may lean more toward suffering. We offer some suggestions for empirical study of wild animal welfare. We conclude by noting that recent writings on wild animal welfare should be revised based on this correction to have a somewhat less pessimistic view of nature. (shrink)

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.

Ben shu shi zuo zhe cong du shu bi ji zhong xie qu de yi zu san wen sui bi, fan ying le zuo zhe zai yi shu he zhe xue shang de tan suo yu zhui qiu.

This paper investigates whether the pattern of firms’ corporate social responsibility activities affects firm value. If firms do permanently CSR activities for strategic purposes, firms’ value is more likely to increase. Using firms known to do CSR in Korea, we examine the valuation effect by adopting an earnings response coefficient model and document firms with permanent CSR activities, which show higher ERCs than other firms regardless of the level of CSR activities. This result partly explains the inconsistency among the results (...) of previous studies by showing the differential implication for firm value depending on the CSR activity pattern. Also, the results of our paper imply that investors need to consider the pattern of firms’ CSR activities in their economic decision making. (shrink)

Beyond protein synthesis and autophagy, emerging evidence has implicated mTORC1 in regulating protein folding and proteasomal degradation as well, highlighting its prominent role in cellular proteome homeostasis or proteostasis. In addition to growth signals, mTORC1 senses and responds to a wide array of stresses, including energetic/metabolic stress, genotoxic stress, oxidative stress, osmotic stress, ER stress, proteotoxic stress, and psychological stress. Whereas growth signals unanimously stimulate mTORC1, stresses exert complex impacts on mTORC1, most of which are repressive. mTORC1 suppression, as a (...) generic adaptive strategy, empowers cell survival under various stressful conditions. In this essay, we provide an overview of the emerging role of mTORC1 in proteostasis, the distinct molecular mechanisms through which mTORC1 reacts to diverse stresses, and the schemes exploited by cancer cells to circumvent stress‐induced mTORC1 suppression. Hence, acting as a stress sensor, mTORC1 intimately couples stresses to cellular proteostasis. (shrink)