I. 왜 씨알인가 1. 씨알의 의미와 내용 2. 씨알사상과 씨알의 삶 3. 씨알사상의 시대적 의미 II. 씨알사상은 어떻게 생겨났는가 1. 동서문명의 만남 2. 씨알사상의 형성 3. 동서사상의 어울림 III. 내가 씨알이다 1. 주체의 철학 2. 스스로 함의 원리 3. 생각하는 백성이라야 산다 IV. 세계평화가 씨알에서 움튼다 1. 세계평화의 길 2. 반생명에서 생명친화로 3. 비폭력의 힘 V. 씨알은 세계통일로 나아간다 1. 세계통일을 위한 진통 2. 세계통일의 철학적 근거 3. 세계통일의 실천 VI. 씨알은 섬김으로 이끈다 1. 민주통일시대의 철학 2. 불타는 씨알생명 3. (...) 씨알의 삶과 섬기는 지도력 대담|21세기 씨알사상의 의미. (shrink)

철학계의 올림픽이라 할 세계철학대회가 2008년, 아시아권에서는 처음으로 서울에서 열렸다. 대회의 주제는 ‘동서 철학 전통의 만남과 융합’이었고, 유영모와 함석헌의 사상을 소개하는 특별분과가 열렸다. 다른 분과의 수강생은 서너 명에 불과했지만 유영모ᆞ함석헌 분과에는 800여 명이 몰리는 현상이 벌어졌고 이후 유럽과 일본에서는 씨알사상에 대한 본격적 연구가 시작되었다. 철학이 없어 더욱 불행했던 시기라고 하는 우리의 20세기는 유영모와 함석헌이라는 두 사상가를 숨겨 놓았다. 이 책은『다석일지』, 『다석강의』, 『뜻으로 본 한국역사』 등 두 거장의 저작에서 알짬을 뽑아 해설을 덧붙인 365일 묵상집이다. 우리말과 우리글로 철학을 한 두 사상가를 오랫동안 연구하고 (...) 글을 발표해 온 박재순 씨알사상연구소 소장이 해설을 붙였다. (shrink)

교사와 장학관을 역임한 저자가 들려주는 전통도덕의 원리와 실천서. 유가의 사상, 유가의 생활, 제도와 예법, 유가 전적의 이해 등을 설명했다. 전통적 생활방 식과 가치를 이해하고 실천하는데 도움이 되도록 엮었다.

Integrated reporting, as a novel corporate reporting approach, focuses on how six forms of capital promote corporate value. This paper explores whether this kind of multiple capitals disclosure framework has an impact on the capital market. Using a sample of Chinese A-share firms from 2012 to 2016, we examine the relationship between MCD quality and firm value. The results indicate that a higher MCD quality leads to a greater firm value. Our results are robust to a variety of sensitivity tests. (...) Further evidence suggests that MCD quality could increase profitability by affecting the decision-making of non-financial stakeholders and enhance the value relevance of financial information by affecting the decision-making of investors. The paper helps understand how the IR approach affects the perception of investors on the value of a firm. The findings of the paper are of interest to academics, corporate management, investors, and governmental officials. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Confucian Rituals and the Technology of the Self:A Foucaultian InterpretationHahm ChaibongIntroductionModern political theory is "liberation" theory. Liberalism pivots on the idea of individual liberty, defined largely as freedom from government interference in private lives. All major versions of it, from the Lockian social-contract theory to the Rawlsian theory of justice, focus on protecting the rights of the individual. Marxism and other leftist political theories revolve around the notion of (...) recovering and liberating the original freedom of humanity that has been corrupted or otherwise twisted out of recognition by modern society and its institutions. Rousseau, Marx, and Freud all long for the "total revolution" that will free humanity from the decadence of modern society, capitalism, and even civilization itself.1 In marked contrast to modern Western political theories, Confucianism emphasizes harmony in interpersonal relationships and affirms the role of the family, the community, and the state as essential components of a just and humane society. Civilization is considered both the means and the end of human flourishing, not something to be limited, abolished, or otherwise overcome. In terms of its "micro-theory," Confucianism emphasizes self-discipline, ritual propriety, and moral uprightness, not individual freedom and liberation.At first sight, the disciplined, proper, and moralistic Confucian might seem a far cry from the free, independent, and spontaneous individual of liberalism. The strong emphasis placed on human-relatedness and social harmony, enforced by elaborate codes of ritual conduct, would seem to encourage "rational adjustment to the world," not revolutionary incitement to change it. Confucianism is thus often regarded as the premodern political theory par excellence by modern political theorists. From the May Fourth Movement through the Great Cultural Revolution to the Asian Values debate, Confucianism has always stood as the symbol of feudalism and as the single greatest obstacle to modernity, hindering the development of a scientific outlook, class consciousness, and liberal democratic values.In what follows, however, I argue that the Confucian practices of self-discipline and ritual propriety are quite suitable for a democratic society. Indeed, not only is Confucianism suitable for democracy, but it also fills an important lacuna in modern democratic theory. In a liberal-democratic society, citizens are given ever more freedom to exercise their rights. However, theories of negative freedom and other "primacy-of-rights" theories have privileged individual liberty and rights to such an extent that citizens in a modern democracy have little basis for mutual consultation, deliberation, and agreement. As a result, there is very little in liberal theory, or in [End Page 315] theories of the left, for that matter, that deals with concrete ways in which freedom can be exercised. Confucian theories and practices of self-discipline and ritual propriety can fill this gap in liberal theory.In making this point, I enlist the help of Michel Foucault. Foucault's investigations of ancient Greek and Roman technologies of the self in his later works show that the practices of self-cultivation, self-discipline, and ritual conduct do not necessarily inhibit freedom.2 In fact, such practices are indispensable for the proper practice of freedom. Moreover, Foucault's now-famous investigation of the logic of power, discipline, truth, and knowledge provides a profound insight into the nature of freedom and its practice that is not to be found in currently dominant liberal theories. It provides an important antidote to the common misconception that selfdiscipline and ritual propriety are contrary to individual freedom. Foucault thus provides us with a new perspective from which to investigate and affirm the democratic potential of Confucianism.The Scrutable Body and LiIn the Western philosophical tradition, the metaphysical, the transcendental, or the purely rational has always been the "real." The Platonic eidos, the Christian soul, the Cartesian cogito, and the Kantian noumena all emphasize the priority and the primacy of the metaphysical over the physical as the repository of truth, beauty, and reality. The physical body, on the other hand, has been viewed as the corrupted shadow of the ideal form, the prison of the soul, a mere physical extension or a passing phenomenon. Modern psychology, Freudian or otherwise, emphasizes the conscious/unconscious as the realm that determines our being and character. In contrast... (shrink)

In a society marked by liberal gun ownership laws, and an increasingly militarized police force, how should we think about cases where a homeowner shoots a person who has mistakenly knocked on the wrong door, or where a police officer shoots someone who is unarmed? The general tendency – by shooters, courts, and many observers – is to use the framework of self-defense. However, as I will argue, relying on the framework of self-defense is inappropriate in these cases, because theories (...) of self-defensive killing are built up around a very specific type of case, namely, a random, sudden, one-off encounter between roughly equally matched strangers. When a person who acts in self-defense has undertaken certain preparations to kill in self-defense – such as buying a gun, or undergoing certain kinds of training – they transform what would have been defensive violence into offensive violence. But because the self-defense framework distinguishes only between defensive and aggressive violence, it cannot easily register the unique moral features of offensive violence. Relying on the self-defense framework, then, produces judgments that are overly permissive of killings by gun owners and police, masking them as self-defensive when in fact they are much more morally fraught. (shrink)

The concept of a public energy field is central to public administration discourse theory. Its main idea is the facilitation of dialog between government and the public, on the basis of equality, to construct a public policy consensus. In contemporary society, social media provides new and distinctive channels for such interactions. Social media can, therefore, be conceived as a novel type of public energy field. Since the outbreak of the COVID-19 pandemic, interactions between the Chinese government and the Chinese public (...) have been acutely reflected through WeChat official accounts. This article focuses on the COVID-19 pandemic and, through social media text mining and processing, analyzes the text topics and emotions covered. Basic principles of discourse validity, regarding this public energy field and two guarantee conditions, are applied to analyze the information exchange and dialog between the government and the public on COVID-19 through WeChat official accounts. It was found that the government’s WeChat official accounts have not yet formed a harmonious dialog space to balance the public energy field, and that the interaction between the government and the public has to be improved. The government’s social discourse had a significant influence on the public’s social discourse. Using text analysis, the study found that the government has published information on 11 topics related to the prevention and control of the pandemic. It can be argued that the public energy field presented by both the government and the public effectively portrayed and reflected the actual situation of the pandemic in China. (shrink)

Trusting relationships are both valuable and risky. Where the risks are high and the fears of betrayal are also high, it might seem rational to try to mitigate the risks, while still enjoying the benefits of the trusting relationship, by forming a contingency plan. A contingency plan—in the sense I am interested in—involves contingent punishments for defection, which are primarily meant to encourage the trusted partner to act trustworthily. I argue, however, that such contingency plans suffer from an internal tension (...) wherein the contingency planner both seeks and undermines a particular level (or kind) of trust. There are two problems in particular, either of which is sufficient to undermine trusting relationships: one, the planner fails to see the trusted partner as sincerely engaged in the trusting relationship, and two, the planner separates herself out from the trusting relationship by seeing her flourishing as separate from her partner’s (or, even worse, as dependent on her partner’s harm). Continency plans, then, are not just about the future; they cast a moral shadow on what we are doing now. (shrink)

: We may better understand the development of the Neo-Confucian religiousethical tradition in East Asia if we can discern the different ways that the scholars of Japan and Korea reacted to and adjusted the discourse of the tradition. Focusing on the optimistic concept of human nature and an ethic of situation developed by the Kogakuha scholars in Japan, we will contrast them with the more rigoristic philosophy of kyŏng (reverential seriousness) and an ethic of principle emphasized by the Korean Neo-Confucian (...) thinkers Yi T'oegye and Yi Yulgok. By doing so, we attempt to delineate the salient characteristics of the Japanese and Korean traditions of moral culture. (shrink)

Relational reasoning is a higher-order executive function that involves the ability to perceive meaningful patterns within a body of seemingly unrelated information. In this study, the ability of 749 fourth (Mage= 10), sixth (Mage= 12), eighth (Mage= 14), and tenth graders (Mage= 16) to identify meaningful relational patterns was investigated. This general cognitive ability was assessed by means of the Test of Relational Reasoning-Junior (TORRjr), a 32-item measure organized into four 8-item scales that assess analogical, anomalous, antinomous, and antithetical reasoning. (...) Students’ performance on the TORRjr was analyzed using confirmatory factor analysis, measurement invariance test, and non-parametric median-based analyses. The confirmatory factor analysis supported that the higher-order factor model was the best fit for the TORRjr data for the Korean students. The measurement was determined to be invariant by gender but variant across grade levels. The non-parametric analysis resulted in an asymptotic (a constant increasing up to grade 6 and then a level off witnessed from grades 8 to 10) development pattern in overall relational reasoning across the grades. In comparison to analogy and anomaly, antinomy and antithesis scores were more fully developed by grade 8 and that level of performance was maintained at grade 10. The TORRjr appeared to be a viable measure for the Korean samples up to approximately 15 years of age. The significance of these findings for research and instructional practice are discussed. (shrink)

This article argues that resolutions are reason-giving: when an agent resolves to φ, she incurs an additional normative reason to φ. Resolution-making is therefore a normative power: an ability we have to alter our normative circumstances through sheer acts of will. I argue that the reasons we incur from forming resolutions are importantly similar to the reasons we incur from making promises. My account explains why it can be rational for an agent to act on a past resolution even if (...) temptation causes a shift in her preferences and even her judgment about what to do, and offers a response to a common objection to the normativity of resolutions known as the bootstrapping problem, on which if resolutions were reason-giving, they would problematically allow us to bootstrap any action into rationality simply by resolving to perform it. (shrink)

A case study of multimodal systems and a new interpretation of Charles S. Peirce's theory of reasoning and signs based on an analysis of his system of ...

Like Machiavelli's The Prince and the Japanese Book of Five Rings, Sun Tzu's The Art of War is as timely for business people today as it was for military strategists in ancient China. Written in China more than 2,000 years ago, Sun Tzu's classic The Art of War is the first known study of the planning and conduct of military operations. These terse, aphoristic essays are unsurpassed in comprehensiveness and depth of understanding, examining not only battlefield maneuvers, but also relevant (...) economic, political, and psychological factors. Indeed, the precepts outlined by Sun Tzu regularly applied outside the realm of military theory. It is read avidly by Japanese businessmen and was touted in the movie Wall Street as the corporate raider's bible. Providing a much-needed translation of this classic, Samuel Griffith has made this powerful and unique work even more relevant to the modern world. Including an explanatory introduction and selected commentaries on the work, this edition makes Sun Tzu's strategical and tactical principles accessible not only students of Chinese history competition. (shrink)

The list of saints dragonslayers is long in Western tradition: from archangel Michael, Saint George, Saint Marcel up to captain Nemo from the famous Jules Verne’s novel. It is quite different in East Asia and especially in China, where the dragon benefits from an extremely positive valuation. What are the causes of such a symbolic reversal? This is what we are trying to elucidate in this paper. The dragon, so laden with malignity in the West and requiring a hero to (...) fight it and to restore, against multiple perversity, the solidity of the concept of being, is an auspicious image in the Chinese world that benefits from the riches of multiplicity: assimilated to the “Son of Heaven”, emperor of all under heaven, located in the center of the changing world, he ensures the correct order of political, geographic, calendar, or anthropological pluralities. Two world views stand face to face: one that saves being by slaying the dragon, the other which recognizes the value of changes and transformations. (shrink)

Examining the ethics of long-term, career involvement by physicians in global health work is vital, given growing professional interest and potential health implications for communities abroad. However, current literature remains heavily focused on ethical considerations of short-term global health training experiences. A literature review informed our development of an ethics framework centered on two perspectives: the practitioner perspective, further subdivided into extrinsic and intrinsic factors, and community perspectives, specifically that of the host community and the physician’s home community. Some physician (...) factors included cultural/linguistic differences, power imbalances, and sustainable skills/competencies. Receiving community factors included resource limitations, standard of care disparities, and community autonomy. Home community factors focused on the opportunity cost of an unavailable physician who was trained and supported by the local community. Descriptive review permitted comparison with existing short-term literature, noting similarities and differences. Our framework provides a basis for further research and critical analysis of ethical implications of career-long physician global health work. (shrink)

The bundle theory is a theory about the internal constitution of individuals. It asserts that individuals are entirely composed of universals. Typically, bundle theorists augment their theory with a constitutional approach to individuation entailing the thesis ‘identity of constituents is a sufficient ground for numerical identity’ (CIT). But then the bundle theory runs afoul of Black’s duplication case—a world containing two indiscernible spheres. Here I propose and defend a new version of the bundle theory that denies ‘CIT’, and which instead (...) conjoins it with a structural diversity thesis , according to which being separated by distance is a sufficient ground for numerical diversity. This version accommodates Black’s world as well as the three-spheres world —a world containing three indiscernible spheres, arranged as the vertices of an equilateral triangle. In this paper, I also criticize Rodriguez-Pereyra’s alternative attempt to defend the bundle theory against Black’s case and the case of the three-spheres world. (shrink)

Labour issues in global supply chains have been a thorny problem for both buyer firms and their suppliers. Research initially focused mostly on the bilateral relationship between buyer firms and suppliers, looking at arm’s-length and close collaboration modes, and the associated mechanisms of coercion and cooperation. Yet continuing problems in the global supply chain suggest that neither governance type offers a comprehensive solution to the problem. This study investigates collaborative governance, an alternative governance type that is driven by buyer firms (...) setting up a coalition with competitor firms to increase leverage and address the supplier and/or host country-specific labour issues. Based on interviews with managers involved in the establishment and management of such coalitions and supplier firms in the garment industry, we examine the rationale behind collaborative governance and discuss its opportunities and challenges in addressing labour issues in global supply chains. (shrink)

Logicians have strongly preferred first-order natural deductive systems over Peirce's Beta Graphs even though both are equivalent to each other. One of the main reasons for this preference, I claim, is that inference rules for Beta Graphs are hard to understand, and, therefore, hard to apply for deductions. This paper reformulates the Beta rules to show more fine-grained symmetries built around visual features of the Beta system, which makes the rules more natural and easier to use and understand. Noting that (...) the rules of a natural deductive system are natural in a different sense, this case study shows that the naturalness and the intuitiveness of rules depends on the type of representation system to which they belong. In a diagrammatic system, when visual features are discovered and fully used, we have a more efficacious deductive system. I will also show that this project not only helps us to apply these rules more easily but to understand the validity of the system at a more intuitive level. (shrink)

Let me start by saying that I had the privilege of witnessing the birth of Jon Barwise's new research on heterogeneous logic and its subsequent developments. I entered the Stanford philosophy graduate program in the Fall of 1987, became Barwise and Etchemendy's first research assistant on the project of diagrammatic/heterogeneous reasoning during summer of 1989, and under their guidance completed my thesis, “Valid reasoning and visual representation,” in August, 1991. With this experience I would like to focus on the more (...) personal and informal aspects of Jon's research on heterogeneous logic which may not be conveyed by his articles. (Accordingly, I have written this paper without footnotes or other references except to Jon's work.) The present article can only hint at the depth and the influence of Jon's work in this area.In the first section, I single out an important feature of the project on heterogeneous logic Jon founded together with John Etchemendy about 15 years ago. I title it “resolving conflicts” since the research, I strongly believe, grew out of Jon's personal attitude toward how to resolve a tension between opposite extremes.The second section focuses on how teaching logic itself was shaped as part of Barwise and Etchemendy's research agenda. It is worthwhile noting that their textbookLanguage, Proof, and Logicconstitutes part of their research and, hence, the success of the book vindicates the goal of the overall project. (shrink)

Hume begins his discussion of causation with the promise that he will explain fully the relation of cause and effect, and argues strenuously that there is no impression from which the idea of necessary connection is derived. At the end of his discussion, he summarizes his views by offering his "two definitions of cause" where he asserts that the causal relation can be nothing but the regular succession of cause and effect. This is traditionally thought to be evidence for the (...) view that Hume reduces causation to regular succession and that he denies causal realism which asserts that there are necessary connections in nature to be taken into consideration. ;There is no evidence for the claim that Hume distinguishes between what we know of causation and what causation in itself is. On the contrary, he denies the existence of an external physical world and limits reality to our ideas. It seems to be a mistake, therefore, to claim that he believes that there are necessary connections that we can never know. ;Just as there are analytical elements, there are both naturalistic and sceptical elements in his philosophy. However, the way in which these three elements are interrelated is quite different. His natural theory of belief does not concern causal realism but our causal beliefs. He never claims that we have a natural belief that there are necessary connections in nature. What he claims is that after the observation of a regular succession of cause and effect, the experience of the cause not only brings the idea of the effect into our mind but brings this idea together with an "impression of necessity". When we examine the way in which Hume characterizes this impression, we see that it plays an important role in Hume's theory of natural beliefs. It is the irresistible way in which the idea of the effect enters into our mind. It is what, Hume calls the "vivacity" or "violence" which turns a simple conception of the idea of the effect into a causal belief about the occurrence of this effect. And this is the context in which Hume introduces his scepticism. It does not consist of his belief that we lack knowledge of causation but consists of his criticism of our nature in forming such causal beliefs. (shrink)

This study examines consumers’ uses of corporate social responsibility communication channels, the relationship of such uses to consumers’ CSR awareness, and the mechanisms through which consumers’ CSR awareness can lead to their intention to participate in CSR activities. Specifically, we explored the mediation effects of consumers’ CSR associations with a company, consumers’ assessment of the company’s CSR credibility, and consumers’ perceptions of their relationship with the company, applying the conceptual frameworks of the uses and gratification theory, source credibility theory, and (...) organization–public relationship scholarship. We conducted an online survey of a company’s customers, and the results showed that their level of awareness of the company’s CSR activities was positively related to the degree of use of all communication channels through which they received CSR messages, except CSR reports. The degree of the customers’ awareness of the company’s CSR programs, however, did not always correspond to the customers’ intention to participate in the programs: a crucial condition mediating between the customers’ knowledge of CSR programs and their intention to participate in the programs was their associating the company with CSR. The CSR associations influenced CSR credibility and perceived OPR quality, which, in turn, led to CSR participation intention. We discuss the theoretical and practical implications of these findings. (shrink)

This article follows up a previous study, which has investigated English speakers’ practices of employing zero anaphora in ordinary conversations, with special reference to the kind of interactional work that they accomplish by the practice. The findings of Oh have demonstrated that unlike previously-held assumptions, zero anaphora may be systematically deployed by English speakers in order to achieve certain interactional functions, for example, marking the current talk as a second or re-saying or displaying the secondary-level of the action being done (...) by the current talk. The current article identifies three additional functions of zero anaphora, that is, resuming the prior turn-constructional unit after a parenthetical insert, marking maximum continuity, and avoiding a choice among alternative reference forms. The point is thus reasserted that zero anaphora must be regarded as a serious resource in the construction of conversational interaction by English speakers. (shrink)

Some things look more complex than others. For example, a crenulate and richly organized leaf may seem more complex than a plain stone. What is the nature of this experience—and why do we have it in the first place? Here, we explore how object complexity serves as an efficiently extracted visual signal that the object merits further exploration. We algorithmically generated a library of geometric shapes and determined their complexity by computing the cumulative surprisal of their internal skeletons—essentially quantifying the (...) “amount of information” within each shape—and then used this approach to ask new questions about the perception of complexity. Experiments 1–3 asked what kind of mental process extracts visual complexity: a slow, deliberate, reflective process (as when we decide that an object is expensive or popular) or a fast, effortless, and automatic process (as when we see that an object is big or blue)? We placed simple and complex objects in visual search arrays and discovered that complex objects were easier to find among simple distractors than simple objects are among complex distractors—a classic search asymmetry indicating that complexity is prioritized in visual processing. Next, we explored the function of complexity: Why do we represent object complexity in the first place? Experiments 4–5 asked subjects to study serially presented objects in a self‐paced manner (for a later memory test); subjects dwelled longer on complex objects than simple objects—even when object shape was completely task‐irrelevant—suggesting a connection between visual complexity and exploratory engagement. Finally, Experiment 6 connected these implicit measures of complexity to explicit judgments. Collectively, these findings suggest that visual complexity is extracted efficiently and automatically, and even arouses a kind of “perceptual curiosity” about objects that encourages subsequent attentional engagement. (shrink)

In Korean, reference forms can be omitted so long as the referent can be understood by the interlocutor; speaker/recipient reference terms are most readily omitted because they are easily retrievable from the physical interactional context. The current study represents the first attempt to examine specifically when and why Korean speakers do use an overt reference form in referring to themselves or their recipients even when reference can be understood without such overt forms. It demonstrates that Korean speakers build their talk (...) to incorporate an overt form of speaker/ recipient reference in order to accomplish various interactional projects praising/blaming, responsibility-attribution, disagreement, projecting further talk by the current speaker, or selecting next speaker), often marking that reference form with a particle relevant to the specific action being implemented. Doing overt reference to speaker or recipient is thus a means by which speakers can accomplish other than simple reference that is done with zero anaphora. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Remembering Lewis E. HahnGeorge C. H. Sun, President, John Howie, Professor Emeritus, Thomas Alexander, Professor and Director of Graduate Studies, Kenneth W. Stikkers, Professor and Chair, Randall Auxier, Professor, Robert Hahn, Professor, Joseph Wu, Professor Emeritus, Elizabeth R. Eames, Professor Emeritus, Martin Lu, Professor of Philosophy, George Kimball Plochmann, Professor Emeritus, Matt Sronkoski, Philosophy Graduate and Academic Adviser, Dave Clarke, Professor Emeritus, Eugenie Gatens-Robinson, Professor Emerita, Hans H. Rudnick, (...) Professor Emeritus, Stephen Bickham, Professor EmeritusPresident, and Don Mikula (bio)The following testimonials were offered on the occasion of a memorial gathering for Dr. Lewis E. Hahn held on February 19, 2005, and were compiled for presentation here by Sharon (Hahn) Crowell.A Tribute to Dr. Lewis E. Hahn (1908-2004) from a Global PerspectiveGeorge C. H. Sun President, Thomé H. Fang Institute, Inc., Mobile, AlabamaAmong the philosophical community in both the East and the West, no word of introduction is needed for our beloved Master, who was the recipient of numerous distinctions and honors, with titles that included "Man of the Year in Philosophy" and "Award of Lifetime Achievement." The very name "Lewis E. Hahn" itself already stands now for genuineness, dedication, and fulfillment.A great work is a dialogue with eternity; a great person is such a work. In less than thirty years he succeeded in developing Carbondale from what had been a small college town in the Midwest into the Mecca of American philosophy. His most important achievements were the Dewey Center and the Pepper Archives that he helped install at SIUC These, among other such institutions, will remain a unique contribution, a glory of American philosophy, and a monument in the history of human thought.For posterity Lewis E. Hahn will remain an object of wonder and amazement. How is it possible for one human being to have accomplished so much, so well, and in so short a span of time—less than one century—in breadth, depth, and diversity? Some one hundred years ago, by bridging the gap between the New World and the Old, William James was hailed as the great genius of international friendship among philosophical thinkers, but we now find a greater genius in Lewis E. Hahn, who succeeded in bringing together the peoples of East and West from at least four continents: Europe, Australia, America (both North and Latin America), and Asia. To my knowledge, few of his predecessors and contemporaries have been half so widely read and liberal-minded as he was, in view of the range and scope of the Library of Living Philosophers that he helped continue after the passing of its founder, Dr. Paul A. Schilpp.What type of man was Hahn, our younger generation will wonder? Only a pluralist approach can help us understand the true character of such a legendary pluralist-contextualist. In short, he was "a full personality." As I recall, while working on my dissertation with him in the 1970s, we had a brief discussion on Confucius, the sage of ancient China. "A full personality!" was his laconic assessment. Suddenly I realized, to quote the Analects: "The Master is talking about himself!" For, as the Buddhists put it, only a Buddha can understand a Buddha. Or, as William James put it, only one who has philosophy can appreciate philosophy. Many friends [End Page 1] of my generation admire him so much; Te Chen of Hong Kong calls him "a great Confucian in America." Those who regret the loss of many precious Confucian virtues in China today have now rediscovered them in the person of Lewis E. Hahn! If Nietzsche called Kant "a great Chinese in Königsberg," it is simply because he had not encountered our own Master.A paradigm of academic leadership, Dr. Hahn is simply irreplaceable—this is a tribute I personally heard in Carbondale in the late 1960s. It is not an exaggeration to say that he was a superb administrator, and he could have been the best Secretary of the State we ever had, for he possessed more in the way of philosophical wisdom than all his predecessors put together! As a great teacher, he was no less "serene, good, learned, wise, and ardent" than... (shrink)

I propose and argue for an account of humility in Zhuangzi, which I call perspectival humility. In the opening of the article, I will present a view of humility found in pre-Qin Confucian texts; then, I will explain the idea of Zhuangist humility, which provides a contrast to Confucian humility. Zhuang Zhou does not think that any ideas of right and wrong can be absolutely correct. People must see that their beliefs may not be absolutely correct, and should always consider (...) alternative perspectives. Those who recognise the limitations of their perspective are led to perspectival humility. Moreover, perspectival humility encourages people to learn extensively and to harmonise the differences between other perspectives. The Zhuangist approach takes various perspectives into account and is an inclusive notion of humility that prompts people to appreciate different ways of life, engages in harmonious social relationships, and preserves cultural diversity. (shrink)

There has been much research into teacher beliefs about teaching and learning as seen in the general teacher education literature. In the field of language teacher education, this line of research has been evolving, with the recent trend being streamlined into “teacher cognition” as a generic or umbrella term. Despite increasing amounts of research output so far, research into foreign language teachers’ cognitions about their own teaching and decision-making is still insufficient, particularly with regard to university-level English-as-a-foreign-language (EFL) teachers in (...) China. Drawing on Vygotsky’s Sociocultural Theory, this qualitative research focused on EFL teachers’ cognitions about form-focused instruction in Chinese university settings. It intended to discover how teachers’ cognitions changed when they were expected to teach in actual classrooms and what factors contributed to these changes. Data collected from four teacher-participants through semi-structured interviews, classroom observations and follow-up stimulated recall interviews showed participants’ support forfocus-on-forminstruction, which means they not only paid attention to the grammatical form of the language but also to the meaning it is intended to convey. However, data also showed that the teacher-participants shifted fromfocus-on-formtofocus-on-formSinstruction in actual teaching, which suggests that they might have realized the challenges of carrying out teaching activities surroundingfocus-on-formand would like to take an easier approach by only teaching the grammar of the language byfocusing on formS. Such incongruences are interpreted with reference to a plethora of sociocultural factors including traditional Chinese thinking and institutional expectations. The implications of the findings for stakeholders in universities, including faculty members, students, and curriculum developers in similar contexts, are also discussed. (shrink)

This thesis challenges a general prejudice against visualization in the history of logic and mathematics, by providing a semantic analysis of two graphical representation systems--a traditional Venn diagram representation system and an extension of it. While Venn diagrams have been used to solve problems in set theory and to test the validity of syllogisms in logic, they have not been considered valid proofs but heuristic tools for finding valid formal proofs. ;I present Venn diagrams which have been used in logic (...) as a formal system of representation equipped with its own syntax and semantics. I also show that Venn-I, with the rules of transformation that I specify, is sound and complete. The soundness of Venn-I refutes a worry that mathematicians and logicians have about graphical representation: Fallacies often have arisen from the misuse of diagrams in mathematical proofs, especially in geometry. However, the validity of the transformation rules assures us that the correct application of these rules will not lead to fallacies. ;I extend Venn-I so that this new system has a general way to convey disjunctive information. A new formation rule is introduced and new transformation rules are added. I call this extended system Venn-II. The semantics of Venn-II is formalized as an extension of the semantics of Venn-I. The soundness and completeness of Venn-II are also proven. I then show that Venn-II and a monadic first-order language are equivalent in their expressiveness. ;The analysis of Venn-I and Venn-II leads to interesting issues which have their analogues in other deductive systems. I conclude the thesis with a discussion of some fundamental differences between graphical systems and linguistic systems. (shrink)

This book illustrates an approach to prosodic typology through descriptions of the intonation and the prosodic structure of thirteen typologically different languages based on the same theoretical framework, the 'autosegmental-metrical' model of intonational phonology, and the transcriptionsystem of prosody known as Tones and Break Indices. It is the first book introducing the history and principles of this system and it covers European languages, Asian languages, an Australian aboriginal language, and an American Indian language. The book shows how languages and dialects (...) aresimilar to or different from other languages or dialect varieties in terms of the prosodic structure, the intonational categories, and their realizations. This is the first book on intonation which is accompanied by a CD-ROM where sound files mentioned in each chapter are stored. (shrink)

In this paper, I argue that, first, there is a non-verbal metaphor, specifically pictorial metaphor, second, there are differences between verbal and non‐verbal metaphor but their differences are not as big as some people expect. Theorists who argue for visual/pictorial metaphor have used some analogy withverbal metaphor in order to justify their position. This approach itself is not wrong but sometimes their analogy goes to the wrong direction. I introduce two theorists, Noel Carroll and Richard Wollheim, who have a theory (...) of visual metaphor and make an analogy with verbal metaphor. Their theories doom to fail because their analogy with verbal metaphor based on misunderstanding about verbal metaphor. Verbal metaphor is not to pair two objects belongs to unrelated realms, as pictorial metaphor is not recognize two different aspect alternatively, aspect seeing. Of course, paring two unrelated objects and aspect seeing may trigger off metaphor, but metaphor is not only about these two objects but also related to whole picture, sentence, discourse, or phrase and these things bringus to a pretense context in which metaphorical elements works and we are engaging in order to appreciate metaphor. When we see the metaphor in a whole picture, we enhance our understanding not only about visual metaphor but also verbal metaphor. Their differences lies in the way they get their primary meaning, but beyond it, there is no fundamental difference as metaphors between them. (shrink)

Upon delving into Chinese philosophy I have come to realize that Chinese philosophy is indeed rich and comprehensive, even though Chinese philosophy and the history of Chinese philosophy are different from the history of Western philosophy. Although Western society and Chinese society follow common laws, each has its own distinctive characteristics. Similarly, while Western philosophy and Chinese philosophy likewise follow common laws, each has its own distinctive characteristics. The scope of the history of Chinese philosophy cannot be determined by that (...) of Western philosophy, nor can the scope of Western philosophy be determined by that of Chinese philosophy. The most outstanding periods of Western philosophy have been the ancient and modern periods. The most outstanding period of Chinese philosophy was that of the Spring and Autumn era through the early Qing period. This was due to the differences between the two societies. In the West, both the slave system and the bourgeois revolution were much more highly developed than they were in China. China had a brilliant feudal culture and subsequently China's brilliant feudal philosophy simply had a different style from that of Western philosophy. I remember that Comrade Hou Wailu came to the following conclusion: that the style of the Western philosopher was that of a wise man [zheren], while the style of the Chinese philosopher was that of a worthy man [xianren], My impressions are similar. Western philosophers usually discussed the problems of cognition and knowledge, while Chinese philosophers usually talked and wrote about questions of politics and ethics. What they have had in common is the fact that both have discussed only the general or universal laws of nature, society, and human thought. This Marxist definition of philosophy has held true both in the East and in the West. It is said that Ridannov defined the history of philosophy as being the history of the beginnings and development of materialism. Not having his works at hand, I cannot substantiate this. But I feel that such a definition is rather narrow. The history of philosophy should discuss the history of the development of man's knowledge of nature, society, and human thought, including both the history of the rise and development of materialism and the history of the rise and development of idealism. Only by interweaving the two can we arrive at a full history of philosophy. I do not know whether or not such an understanding on my part is correct. In any case, I have to write in accordance with my own understanding; otherwise I could not write at all. (shrink)