When a person performs a certain action, it signifies that he is causing a certain event to occur. Therefore the action is conveying a certain true sentence. Playing a game is a mutual activity, namely the listener and the speaker undertake an exchange through a linguistic dialogue or communicate through action. Because of the peculiar nature of the action, the actions in games belong to an activity where the speaker speaks true words and the listener hears true words. A static (...) game is a process through which the participants are simultaneously speaking and listening ; and a dynamic game is a process where speaking and listening take place in turn. Each step of a dynamic game is a speaking-listening exchange. Through listening and speaking, changes in the epistemic states of the participants occur. Of course, the degree of change depends on the type of game being played. In a dynamic game, each participant proceeds through a process of induction, and thus forms new epistemic states. (shrink)

The result of an interaction is influenced by its epistemic state, and several epistemic notions are related to multiagent situations. Strong belief-disagreement on a certain proposition between agents means that one agent believes the proposition and the other believes its negation. This paper presents a logical system describing strong belief-disagreement between agents and demonstrates its soundness and completeness. The notion of belief-disagreement as well as belief-agreement can facilitate gaining a clearer understanding of the acts of trade and speech.

A moderate belief-disagreement between agents on proposition p means that one agent believes p and the other agent does not. This paper presents two logical systems, \ and \, that describe moderate belief-disagreement, and shows, using possible worlds semantics, that \ is sound and complete with respect to arbitrary frames, and \ is sound and complete with respect to serial frames. Syntactically, the logics are monomodal, but two doxastic accessibility relations are involved in their semantics. The notion of moderate belief-disagreement, (...) which is in accordance with the understanding of belief-disagreement in everyday life, is an epistemic one related to multiagent situations, and \ and \ are two epistemic logics. (shrink)

Compared to other forms of memory, episodic memory is commonly viewed as special for being distinctively metarepresentational and, relatedly, uniquely human. There is an inherent ambiguity in these conceptions, however, because “episodic memory” has two closely connected yet subtly distinct uses, one designating the recollective experience and the other designating the underlying neurocognitive system. Since experience and system sit at different levels of theorizing, their disentanglement is not only necessary but also fruitful for generating novel theoretical hypotheses. To show this, (...) I first argue that accepting the phenomenally conscious contents of episodic remembering as metarepresentational does not necessitate a metarepresentational conception of the episodic memory system. In its stead, I sketch an alternative account on which the metarepresentational character of episodic remembering is generated through the interaction of first-order outputs of the episodic memory system with other neurocognitive components of the brain. Complemented with a first-order account of the memory system, the system-experience distinction further supplies a novel understanding of the human uniqueness of episodic recollection, one that is compatible with there being an evolutionarily conserved episodic memory system. Overall, by distinguishing the two equivocal senses of “episodic memory” in our theorizing, we unearth an opportunity to understand how the distinctive phenomenology of our episodic recollection is related to and implemented in the cognitive architecture. (shrink)

Corporate social responsibility has generally been recognized as corporate pro-social behavior aimed at remediating social issues external to organizations, while political CSR has acknowledged the political nature of such activity beyond social aims. Despite the growth of this literature, there is still little attention given to gender as the starting point for a conversation on CSR, ethics, and the Global South. Deploying critical insights from feminist work in postcolonial traditions, I outline how MNCs replicate gendered neocolonialist discourses and perpetuate exploitative (...) material dependences between Global North/south through CSR activities. Specifically, I address issues of neocolonial relations, subaltern agency, and ethics in the context of gendered global division of labor through the exemplar of Rana Plaza and its aftermath. In all, I offer new directions for CSR scholarship by attending to the intersections of gender, ethics, and responsibility as they relate to corporate actions in the Global South. (shrink)

The article is intended to show that bertolt brecht absorbed foreign materials, In this case chinese philosophy, And transformed them into new intellectual experiences and visions which were strictly his own. The author examines the thought of five chinese philosophers, Confucius, Lao-Tzu, Mencius and chuang-Tzu and mo-Tzu, With whom brecht became familiar. Since chinese philosophers are essentially social philosophers, Brecht read them in order to find guidance in his search for a political and social theory which was to become the (...) basis of his literary work. The study of chinese philosophy led brecht to modify his marxism in a way which amounts to a reinvention of it. (shrink)

Since the SARS crisis in 2003, institutionalized emergency management systems have been established in each government level for improving inter-organizational collaboration in China. Major accidents require participation of public organizations affiliated with multiple government levels, and the lack of collaboration and coordination among the involved organizations within the critical time constraints during the response process is an existing problem. In this research, a case study of examining the intergovernmental and cross-sectoral collaboration for responding to a well-known oil pipeline explosion accident (...) in China by a complex network method is conducted. The aim is to obtain managerial insights in improving the existing emergency management system in a centralized political-administrative context, such as China. A mixed method of data collection is applied to identify the participating organizations and to determine the interaction spanning organizational boundaries in both hierarchical and horizontal dimensions. An emergency response network is built and visualized for representing intergovernmental and interorganizational collaboration during the response process of the major accident by social network analysis tools. The SNA indicators are used to measure quantitatively the network structure at the levels of the whole network, subnetwork, and node. The obstacles of achieving intergovernmental collaboration are found, and managerial suggestions for improving the existing emergency management system are provided. This research indicates that the Chinese government should pay attention to establishing and sustaining partnerships with private and nonprofit organizations and conduct a blend of hierarchical, market, and network principles in fostering collaboration for addressing major accidents. The public organizations in the local government level are shown to be more active than other participators in coordinating their response operations, and their capability should be emphasized for improvement. Additionally, the interactive relationships among specific emergency function groups and between the affected communities and organizations performing emergency command and coordination function should be strengthened. (shrink)

Commentary on the Brahmasūtra of Bādarāyaṇa, aphoristic basic text of Vedānta philosophy, from Shakta point of view.

This study conducted a cross-sectional investigation of facial appearance dissatisfaction between patients before undergoing orthognathic surgery and a non-surgical sample to evaluate the potential influencing factors of facial appearance dissatisfaction. A sample of 354 participants completed a set of questionnaires concerning facial appearance dissatisfaction, interpersonal pressure, media pressure, and fear of negative appearance evaluation (112 patients, 242 controls). The patients reported higher facial appearance dissatisfaction, more media pressure, more interpersonal pressure, and a greater fear of negative appearance evaluation among others (...) than the control group. Moreover, regression analyses identified interpersonal pressure and fear of negative appearance evaluation as the main influencing factors on facial appearance dissatisfaction whether in the orthognathic patients or in the control groups. The associations between the perceptions of interpersonal pressure, fear of negative appearance evaluation, and facial appearance dissatisfaction support the possible utility of strengthening social experiences and psychological intervention in preventing and treating these appearance-concerns, especially for the orthognathic patients. (shrink)

Driven by the cognitive-neoassociationistic model of aggression, this study examines how supervisors’ negative affect at work influences their interaction with subordinates, which further affects subordinate outcomes. Drawing upon research on power/resource interdependence and victim precipitation theory, we also test whether the positive relationship between supervisors’ negative affect and abusive supervision is moderated by leader–member exchange. Using one hundred and eighty supervisor–subordinate dyads from five hotels, we found that, supervisors’ negative affect at work was positively related to abusive supervision, LMX buffered (...) the positive association between supervisors’ negative affect and abusive supervision, and the indirect effects of supervisors’ negative affect on subordinate outcomes via abusive supervision was buffered by LMX, such that the indirect effects were only found in dyads with lower LMX, but not in dyads with higher LMX. Theoretical contributions and practical implications for managers and organizations were also discussed. (shrink)

In déjà vu, a novel experience feels strangely familiar. Here we propose that this phenomenology is best seen as consisting in an illusory feeling of identification of the gist of the current scene or event, rather than in the intensity of the fluency-based, metacognitive feeling of familiarity.

Medical argumentation in non-Western societies has attracted little attention. In line with the pragma-dialectical approach to the study of argumentation, this article identifies a prototypical argumentative pattern in Chinese medical consultations. In addition to institutional preconditions, whose relevance to the argumentative pattern has been well cited, a factor that may be equally important has remained unnoticed: the preference for certain drugs, treatments or therapeutic measurements on the basis of folk interpretations of medical phenomena in individual ethnic groups. These preferences may (...) be seen as cultural preferences in the medical domain. In this paper, a prototypical argumentative pattern of Chinese medical consultations is provided. Two levels of the pattern are distinguished and discussed: a basic argumentative pattern as presented in the pragmatic-dialectical approach and its extensions due to cultural preferences as well as institutional constraints. Illustrated by an exemplary analysis on the basis of empirical data collected from Chinese consulting rooms, the impact of cultural preferences on physicians’ strategic maneuvering in argumentation is identified and recognized. It is argued that the existence and impact of cultural preferences require attention in medical argumentation. (shrink)

Cognitive Science, Volume 46, Issue 2, February 2022.

Business Ethics, the Environment &Responsibility, Volume 31, Issue 3, Page 620-633, July 2022.

ObjectiveCancer and its treatments affect patients’ fertility potential. This study examined the prevalence of reproductive concerns and their relationship with metacognitions among Chinese young adult female cancer survivors.MethodsA total of 318 YAFCS completed an online survey from March to December 2021. Participants reported sociodemographic characteristics, reproductive concerns and metacognitions. Reproductive concerns were measured using the Reproductive Concerns after Cancer scale, and metacognitions were measured by the Short Form of Metacognitions Questionnaire. We used Pearson correlation analysis to examine associations between metacognitions (...) and reproductive concerns across multiple domains and multivariable linear regression to determine the influencing factors of reproductive concerns.ResultsThe mean score of reproductive concern among YAFCS was 49.97 ± 12.52. A total of 57.9% of participants reported a high level of concern regarding at least one dimension of reproductive concerns, and they were most concerned about their child’s health and least concerned about partner disclosure of fertility status. We also found a moderate association between RCAC and MCQ-30 scores. In multivariate analyses, metacognitions, especially negative metacognitive beliefs had an impact on reproductive concerns among YAFCS.ConclusionHigher reproductive concerns were associated with higher metacognitions among YAFCS, especially with negative metacognitive beliefs. Oncology professionals should pay attention to assessing reproductive concerns in patients who want to have children or who have no children. Moreover, metacognitive beliefs may be an intervention target for alleviating reproductive concerns among YAFCS. (shrink)

Decades of empirical and theoretical research has produced an extensive literature on the ethical judgments construct. Given its importance to understanding people’s ethical choices, future research should explore the psychological processes that produce ethical judgments. In this paper, the authors discuss two steps needed to advance this effort. First, they note that the business ethics literature lacks a single, generally accepted definition of ethical judgments. After reviewing several extant definitions, the authors offer a definition of the construct and discuss its (...) advantages. Second, future ethical judgment research would benefit from greater integration between theories of ethical decision making and theories of social cognition. Drawing upon the Hunt–Vitell ( Journal of Macromarketing 6 (Spring), 5–15, 1986 ; In: N. C. Smith and J. A. Quelch (eds.), Ethics in Marketing . Irwin, Homewood, IL, pp. 775–784, 1992 ) model and the heuristic-systematic model (Chaiken, Journal of Personality and Social Psychology 39 (November), 752–766, 1980 ), the authors present a brief research agenda intended to stimulate research on the psychological processes behind ethical judgments. (shrink)

Writings on Hindu cosmology and science.

In lieu of an abstract, here is a brief excerpt of the content:A Mahāyāna Reading of Chalcedon Christology:A Chinese Response to John KeenanPan-chiu LaiIntroductionThe Christological formula of Chalcedon, especially its use of the substantialist concepts such as ousia, hypostatsis, and so on, has long been a target of criticism in the history of Western Christian theology.1 Recently, Kwok Pui-lan, an Asian feminist theologian, has queried not only the language or way of thinking of traditional Western Christology, but also its anthropocentric (...) tendency. According to Kwok, "the majority of Asian people find it difficult to accept a savior in human form because of their cosmological sensibility."2 Kwok also thinks that the Chalcedonian expressions such as "fully God and fully man" or "two natures in one substance" are quite beyondthe understanding of the majority of the Asian people. The lengthy debate on the difference between homoousia and homoiousia is also irrelevant to the average Chinese, because there are no immediate Chinese equivalents to the terms such as "being" or "essence." According to Kwok, Buddhism, in contrast, characterizes the world as transient and impermanent without using the philosophical language such as "being" and "nonbeing."3 Kwok further notes that "The Buddhist tradition asserts that there is not one Buddha, but many Buddhas, and that everyone has the potential to attain Buddhahood. If we get away from the framework defined by a language of substance, we will not be fixated on a one-time incarnation."4 Kwok concludes that the anthropocentric perspective and the substantialist language of the Chalcedonian Creed represent a burden or obstacle that needs to be put aside. She even laments that "the church worldwide is still much under the yoke of the Chalcedonian captivity and Eurocentric theological formulations based on Western heritages."5 Kwok's comment seems to imply that the Buddhist way of thinking may offer a better alternative or a remedy to Chalcedonian Christology.In the contemporary Buddhist-Christian dialogue, John P. Keenan, when proposing a Mahāyāna theology, also offers a critique of Chalcedonian Christology.6 [End Page 209] Through a response to Keenan's discussion, this paper will examine these critiques and will attempt to reinterpret the Chalcedonian Christology from a Mahāyāna perspective.The Mahāyāna Theology of John KeenanIn proposing a Mahāyāna theology, Keenan assumes a Christian standpoint and tries to make use of Mahāyāna Buddhism for the service of Christianity. As Keenan himself frankly admits, his basic approach is to adopt "Mahāyāna Thought as Theologiae Ancilla, " which is the heading for the second part of his The Meaning of Christ. Keenan's strategy of arguing for a Mahāyāna theology is to identify the need of Christianity first, and then to argue in what way Mahāyāna Buddhism can help Christian theology to solve its own problems. According to Keenan's diagnosis, a fundamental problem of the Western Christian tradition is the detrimental separation of mysticism from doctrine. In his own words,It is argued here that, to date, the Christian West has been unable organically to relate its own mystic thinkers to its doctrinal, theoretical thinking. The reason for this inability was not simply, as Adolf von Harnack thought, the adoption and superimposition of Greek patterns of ontology upon the gospel. Rather it is an inability to differentiate that realm of Greek, logos-centered theory from the more primal realm of mystic awareness, an ability to understand the mind of faith in its polyvalent realms of meaning.7In the first part of the book (ch. 1-5), based on his review of the historical development of the Christian understanding of Christ, Keenan highlights the tremendous tension between the primal experience of "being in Christ" and the theoretical understanding of Christ.8 Keenan believes that the school of wisdom literature in the Old Testament has prepared the New Testament for an understanding of the meaning of Christ as God's wisdom. This wisdom comprises essentially God as Father (Abba) as well as the theology of the cross and resurrection. He further points out that early Christians, following the example of Jesus Christ, had direct experience of God as Father. Owing to the... (shrink)

This study examined factors including health-related anxiety, preexisting misinformation beliefs, and repeated exposure contributing to individuals’ acceptance of health misinformation. Through a large-scale online survey, this study found that health-related anxiety was positively associated with health misinformation acceptance. Preexisting misinformation beliefs, as well as repeated exposure to health misinformation, were both positively associated with health misinformation acceptance. The results also showed that demographic variables were significantly associated with health misinformation acceptance. In general, females accepted more health misinformation compared to males. (...) Participants’ age was negatively associated with health misinformation acceptance. Participants’ education level and income were both negatively associated with their acceptance of health misinformation. (shrink)

This study explores the relationship between capability reconfiguration and firm innovation performance by analyzing a sample of 375 manufacturing firms in China. The results suggest that the relationship between capability reconfiguration and innovation performance is affected by both the catch-up stage and the mode of capability reconfiguration. The catch-up stage of enterprises significantly impacts the moderating effects of innovation magnitude on the relationship between capability substitution and firm innovation performance, however, it has no obvious effects on the moderation of innovation (...) magnitude on the relationship between capability evolution and innovation performance. This study contributes to the theory of dynamic capability and catch-up by revealing how innovation magnitude affects capability reconfiguration and subsequent innovation performance in different catch-up stages. The implication of this study is to remind managers to take full account of the innovation magnitude and catch-up stage in their decision-making. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Mahāyāna Interpretation of Christianity:A Case Study of Zhang Chunyi (1871–1955)Lai Pan-chiu and So Yuen-taiMahāyāna Buddhism is one of the most popular religions in East Asia. It reflects the characteristics of the culture of East Asia and has had a tremendous impact on the culture(s) of the region. When Christianity was introduced into East Asia, it did not enter a religious vacuum. Because the people of East Asia have their (...) own culture, including their worldviews, values, and preunderstandings of religion, it is expected that they may interpret the Christian religion in a way significantly different from the Western interpretation of Christianity. One of these possible ways of reinterpreting Christianity is facilitated by the Mahāyāna Buddhist framework.This paper consists of an analysis of the Mahāyāna interpretation of Christianity made by Zhang Chunyi (1871–1955).1 Zhang was a rather well-known Sinologist who published several commentaries on Chinese classics, including Mozi, Laozi, and Zhuangzi. Though he had been well trained in Chinese classics, he was attracted to Christianity, with the hope that Christianity might contribute to the social reform of China. He even received baptism in an Anglican church in 1905. However, because of his in-depth study of Buddhism and his disappointment with the actual practices of the Christian churches at that time, he eventually converted to Buddhism during the 1920s. From that point, he formally promoted the slogan "Buddhicizing Christianity" (Fohua Jidujiao). His proposal for Buddhicizing Christianity includes a severe criticism of the "foreign" form of Christianity being "imported" to China mainly by the Western Protestant missionaries who, according to Zhang, preached a simplistic and even distorted "gospel" for they lacked the spiritual training (nei xue, lit., "inner learning") as well as the intellectual ability to understand sophisticated Chinese philosophy and genuine Christianity. Partially under his influence, some of his contemporary Chinese Christians were converted to Buddhism. In fact, he published at least eight books on interpreting and reforming Christian doctrines from the perspectives of Buddhism, Confucianism, and so on.2 He was probably the most prolific writer on the subject of his generation and one of the pioneers [End Page 67] in what is now called Mahāyāna theology. This brief outline of his rather unusual religious journey might have indicated the importance of the study of his Buddhist interpretation of Christianity. However, owing to mainly sociopolitical turmoil as well as the religious atmosphere at that time and in the subsequent decades, his Buddhist interpretation of Christianity has not been formally studied for decades.In recent years, more and more studies of Buddhist-Christian dialogue take place in the Chinese context.3 It is important to study previous cases of Buddhist-Christian dialogue, Mahāyāna theology, and so on. Some of these cases, including Zhang's, have been studied.4 This paper aims to examine Zhang's thought critically and to show that although Zhang advocated a Mahāyāna interpretation of Christianity before and after his conversion to Buddhism, his interpretations before and after his conversion to Buddhism are significantly different. It is proposed that whereas his interpretation before his conversion aimed at the indigenization of Christianity and thus, the evangelization of the Chinese, his interpretation after conversion was made with a view to converting the Christians to Buddhism, even though both aimed at the reformulation, or even reform, of Christianity.Zhang's Proposal of "Buddhicizing christianity"Zhang was a scholar of classical Chinese literature, active during the Republican era. He was knowledgeable in Confucianism, Daoism, Buddhism, and Moism. His study of Moism remains highly regarded.5 Zhang became a Christian and worked for the Christian Literature Society for China (Guan xue hui) in Shanghai for some years. He published several books with a view to indigenizing Christian theology by interpreting it through Chinese philosophical and religious concepts. Zhang's attempt aimed at reinterpreting Christian doctrines within the Buddhist framework in order to make Christianity more acceptable to the Chinese. However, in the 1920s, he himself converted to Buddhism and began to promote his proposal of "Buddhicizing Christianity" (Fohua Jidujiao),6 aiming to convert Christians to Buddhism.Because Zhang had... (shrink)

We contribute to the literature on intentions to report wrongdoing by examining whether Chinese internal auditors make consistent judgments when an ethical dilemma is presented in English and when the same dilemma is presented in Chinese. We invoke cultural frame switching theory, and our findings, which are based on a randomized experiment using between-subjects and within-subject mixed design, support the hypothesis that Chinese internal auditors are more likely to report wrongdoing when the ethical dilemma is presented in English than when (...) it is presented in Chinese. Our results, which demonstrate that internal auditors make inconsistent ethical judgments in English and Chinese, point to language-triggered cognitive bias resulting from cultural mindsets. We suggest practical interventions and language strategies to improve audit quality. (shrink)

Business Ethics: A European Review, EarlyView.