The relationship between gender and ethics has been extensively researched. However, previous studies have assumed that the gender–ethics association is constant; hence, scholars have seldom investigated factors potentially affecting the gender–ethics association. Thus, using managers as the research target, this study examined the relationship between gender and ethics and analyzed the moderating effect of cultural values on the gender–ethics association. The results showed that, compared with female managers, their male counterparts are more willing to justify business-related unethical behaviors such (...) as bribery and tax evasion, and that the gender difference in ethics becomes more pronounced under the cultural dimensions of collectivism, humane orientation, performance orientation, and gender egalitarianism. This study used data obtained through surveying 2,754 managers in 27 nations. (shrink)

Consumer ethics is the moral principles and standards that guide consumers to determine the certain consumption behaviors are ethically right or wrong. Whereas cultural and personal dimensions are crucial constructs affecting individual ethical attitudes and behaviors, few studies consider Confucian dynamism and the role of money in consumer ethics. Confucian dynamism, a cultural dimension based on Confucianism, has played a central role in guiding moral obligations and ethics in human relations in several East Asian countries. Thus, this (...) study tested its hypotheses using a sample of 521 respondents obtained via a systematic random sampling technique. The authors find that individuals with a higher tendency to Confucian dynamism are less tolerant of unethical practices. These findings also show that the role of money partially influences consumer ethical beliefs. Finally, we examine the impact of demographic variables and find age and education affect consideration of ethical values. (shrink)

Purpose. The dynamics and pace of social and economic transformations that are characteristic of modern society, lead to an increase in tension and the destruction of habitual stereotypes – ideals, values, norms, patterns of behaviour that unite people. These moments encourage us to rethink the understanding of "security" essence, in particular, psychological, which emphasizes the urgency of its study in the philosophical and sociocultural coordinates. Theoretical basis of the research is based on the philosophical methodology of K. Jaspers, E. Fromm (...) and the A. Maslow’s psychological approach to understanding of a person. Originality. Psychological security is considered at different levels: first and foremost, society is a characteristic of social security, that is an analysis of how today’s social technologies, social changes affect the quality of life of the country’s population; secondly, the social environment – the family, the immediate environment, reference groups, training teams; thirdly, a person is an experience of his own security-insecurity, when it is possible to talk about the manifestations of psychological violence, when certain behavioral acts contribute to the violation of the security of the other or to self-destruction. It is found out that the knowledge of psychological security is closely connected with the socio-historical conditions of being, with the level of development of material and spiritual culture, with the interests and values prevailing in society, which determines its ontological, epistemological and axiological features. The presented issue is considered in the correlation of psychological security with types of scientific rationality – classical, nonclassical and post-nonclassical approaches, within the framework of which various perspectives, aspects, forms and types of psychological security are studied. Conclusions. The concept of security requires a systematic description of its manifestations, types, levels, concepts: security as the absence of dangers ; security as a certain activity to ensure or to prevent any threats or dangers ; security as a conscious necessity, the value of the individual. The study systematizes various ideas about psychological security in accordance with the logic of scientific knowledge: in the mainstream of classical, non-classical and post-nonclassical approaches. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Reviewed by:Conflict, Culture, Change: Engaged Buddhism in a Globalizing WorldMarwood Larson-HarrisConflict, Culture, Change: Engaged Buddhism in a Globalizing World. By Sulak Sivaraksa. Boston: Wisdom Publications, 2005. 145 pp.Sulak Sivaraksa's Conflict, Culture, Change is a useful if uneven collection of essays that touch on many of the basic aspects of Engaged Buddhism. The book does not make an original contribution to the field, yet it serves as (...) a good introduction to the tenets and practice of socially responsible Buddhism.Though not as prolific as Thich Nhat Hanh or the Dalai Lama, Sulak Sivaraksa's contributions as a grassroots organizer and spokesperson are widely recognized, and he was nominated for the Nobel Peace Prize for his resistance to Thailand's military dictatorship. His few books bear witness to the ways that he and similar peacemakers have found innovative methods to prevent globalization from destroying traditional ways of life.It does not seem entirely relevant to criticize a book that is so well intentioned and written by such an exemplary human being. Nonetheless, Conflict, Culture, Change is an odd collection of essays. Most have been published elsewhere, and taken together they tend to be repetitive. They are loosely grouped into three sections; the first two—"Peace, Nonviolence, and Social Justice" and "Simplicity, Compassion, and Education"—lay out a range of ways that classic Theravada Buddhist values could bring sanity to a world out of balance, discussing global conflict, nonviolence, reconciliation, consumerism, and environmentalism. What ties them together is the use of Buddhist ideas to analyze and respond to current problems, but the ensuing discussion does not progress beyond an introductory level. While it is certainly true that the onslaught of capitalism is traceable to the three poisons (greed, hatred, and ignorance) and that sincere humility on the part of world leaders would help facilitate global diplomacy, [End Page 166] this kind of analysis will probably not convince anyone who is not already a fellow traveler.Indeed, some scholars have waited for the leaders of Engaged Buddhism to articulate a more consistent philosophical basis for their praxis. In some ways, this criticism is ironic. After all, the energies of Engaged Buddhism are appropriately directed toward action and not theory, and Sivaraksa and others rightly criticize the single-minded pursuit of meditation unless it is balanced by an active response to social problems. Sivaraksa is careful to balance these dimensions, arguing that either one without the other is unable to bring about real change. He also combines classical Buddhist concepts with modern approaches—liberation theology, for example. What is needed, in this regard, is a more sustained exploration of where precisely traditional Buddhism can be supplemented by modern critical discourse without losing its nature as a dharma-based soteriology. On the other hand, if Sivaraksa's book were more focused on practical steps and concrete agendas, it could have served as a blueprint for organizers. That it does neither philosophy nor pragmatics limits its shelf life.A third section, "Culture and Change," is the book's most coherent, focusing on Thailand and the rise and fall of its dictatorships and the decline of Thai Buddhism. Sivaraksa's many stories attest to an all-too-common dynamic in South Asian Theravada countries: monks becoming politically powerful and their spiritual discipline waning. Sivaraksa also finds reason for hope: some Buddhists have remained true to the values of simplicity and humility, and new movements have arisen to help the old culture resist the new. At times his descriptions seem, at least to the Western reader, to border on a romantic nostalgia for an agrarian, temple-centered past, when monks were the revered authorities in their villages and families sent their sons to be ordained early. Now, he points out, many monks have VCRs and air conditioning and sleep on "soft, fluffy mattresses." Sivaraksa's book vividly conveys the cultural memory of rural Thailand to the West, and one would want all CEOs of multinational companies to read these stories before they set about modernizing the Thai countryside. Yet modernity cannot be uninvented; there can be no return to the simplicity of yesterday. After an extended chapter describing how the Thai elites' fascination... (shrink)

According to agency theory, agents base their economic decisions on self-interests when adverse selection conditions exist. However, cognitive moral development theory predicts that ethics/morals may influence decision-makers not to behave egoistically. Rutledge and Karim, 173-184) find both the moral reasoning level of the managers and an adverse selection condition affect a manager's project evaluation decisions significantly. Since prior studies have shown that national culture might influence the application of agency theory in project evaluation, this current study uses a different moral (...) development measurement to reexamine Rutledge and Karim's hypotheses in another culture. A total of 73 Taiwanese executive MBA students with an average of 12.17 years work experience participated in this study. We found that both moral development level and adverse selection conditions significantly affect managers' project continuance decisions. The interaction effect of these two factors indicates that, when adverse selection conditions exist, participants with a high level of moral development exhibit less of a tendency to continue an unprofitable project than those with a low level of moral development. With subjects from a different culture, our results confirm the findings of Rutldege and Karim. That is, the effects of moral development and adverse selection conditions on managers' project continuance decisions are robust and can be generalized to different cultures. Implications of the findings of this study to multinational firms are also discussed. (shrink)

Neoliberalism’s relationship to New Public Management is well known but less is understood of how these ideas have become embedded in the state. This article explores one dimension of ‘how the state ‘changes its mind’ by exploring the ideological and cultural transformation within the senior management ranks of Canada’s largest provincial state, Ontario. A broadly Gramscian framework is used to develop greater insight into the process of cultural change within the state and the specific role of senior (...) managers as the ‘organic intellectuals’ of the neoliberal revolution. (shrink)

Resumo: A civilização ecológica é uma forma de civilização e possui valores culturais. No processo de desenvolvimento econômico e social, devido às diferenças nas práticas sociais, diferentes países, regiões e grupos étnicos são forçados a diferir em sua compreensão da conotação da civilização ecológica e de sua expressão externa. No contexto da diversidade cultural, o desenvolvimento da educação da civilização ecológica na China é um projeto sistemático de longo prazo, que requer a participação conjunta do povo, e pode, de (...) modo geral, ser realizado em três níveis, incluindo o nível social, o nível nacional e o nível escolar. O presente artigo argumenta que toda a sociedade é o solo para desenvolver a educação da civilização ecológica; na China, o governo é a garantia externa e as escolas são o principal campo de batalha. Nesse sentido, o governo confia essencialmente nas escolas para alcançar o objetivo da educação da civilização ecológica. Portanto, o presente artigo se concentrará no nível escolar, baseado na diversidade cultural dos dias atuais, para discutir as contramedidas para o desenvolvimento da educação da civilização ecológica, na China, que inclui o sistema de metas, professores, estudantes, currículo, metodologia e meio ambiente. Além disso, o presente artigo toma a região de Sichuan-Tibet e a cidade de Tianjin como exemplos para elaborar as ações específicas de integração da cultura ecológica étnica com a educação da civilização ecológica nas escolas. (shrink)

The Special Issue is started with the observation that the tension of mind and society, i.e. cognitive and sociological/cultural dimensions in knowledge production and innovation, is a well-known topic of academic discourse in Science and Technology Studies. The introduction mentions some historical hallmarks of the involved perspectives and discussions to outline the background of the Special Issue. The purpose of its contributions, which are briefly presented at the end of the introduction, is to review this long-existing tension of (...) cognitive and cultural dimensions in knowledge production and innovation in the light of the cognitive and societal changes that have just begun and will have a huge impact in the future. (shrink)

This paper discusses the formation of Castoriadis’s concept of imaginary significations and relates it to his changing readings of Marx and Weber. Castoriadis’s reflections on modern capitalism took off from the Marxian understanding of its internal contradictions, but he always had reservations about the orthodox version of this idea. His writings in the late 1950s, already critical of basic assumptions in Marx’s work, located the central contradiction in the very relationship between capital and wage labour. Labour power was not simply (...) transformed into a commodity, as Marx had argued; rather, the instituted attempt to treat it as a commodity was a contradiction in itself, between the subjectivity and the objectification of labour. Castoriadis then moved on to link this claim to Weber’s analysis of the interconnections between capitalism and bureaucracy. The main contradiction of modern capitalism, whether wholly bureaucratised as in the Soviet model or increasingly bureaucratised as in the West, now seemed to be a matter of incompatible systemic imperatives: the need to control and to mobilise the workforce. Finally, difficulties with this model – and with the revolutionary expectations based on it – led to a more decisive break with classical theories and to the formulation of a bipolar image of modernity, where the vision of an autonomous society is opposed to the logic of calculation and domination, embodied in capitalist development. On both sides there is an imaginary component, irreducible to empirical givens or systemic principles. In this regard, Castoriadis remained closer to Weber than to Marx, but he also anticipated, in a distinctive way, later emphasis on the cultural dimension of modernity, and more specifi cally the notion of modernity as a new civilisation. (shrink)

The article considers the leading and indisputable role of discursive practices in the existence of social institutions, especially in democratic governance. The necessity of searching for heuristi- cally effective approaches in the analysis of social reality in general, and especially modern soci- ality, is substantiated. In this context, the theoretical modernization of the institutional approach in the analysis of social phenomena by involving the concept of discourse in the structure of this approach is proposed. Emphasis is placed on the dual (...) meaning of social institutions — as ways of organizing the life of society and as instances (mediums) of normative, through which the order of social life is constituted, reproduced, and changed. This solves the “rule-organization” dilem- ma in neo-institutionalism. It is transferred to the mode of two inseparable and complementary functions of the institute — normative and regulative. The analysis of those semantic, organiza- tional, and procedural loadings which carry out discursive practices inactivity of institutes of society is given. In particular, emphasis is placed on the complex structure of normativity em- bodied by the public institution. It should at least highlight the explicit normativity of the system of rules and regulations on the one hand, and the order of discourse created and maintained by this institution, on the other. Discourse corresponds to the normativity in its usability — as a real process of normalization of life. Normativity exists only by generating certain practices of speech, communication, and argumentation (conclusion). This becomes the basis for distin- guishing the concept of an institution as a discursive mode of existence of a social institution on the one hand, and as a way of organizing discourse in society (order of discourse) — on the other. Among the main social effects of institutions are the generation of trust as the basis of social relations and the longevity of cultural experience. Emphasis is placed on the complexity of the existence and activities of institutions: each institution is involved in the general discursive-com- municative field of society, and in turn, influences it. (shrink)

The target article provides an intermediate account of culture and freedom that is conceived to be curvilinear by treating economic development not as an adaptive outcome in response to climate but as a cause of culture parallel to climate. We argue that the extent of environmental variability, including climatic variability, affects cultural adaptation.

There is a growing need to increase our understanding of ethical decision making in U.S. based organizations. The authors examine the complexity of creating uniform ethical standards even when the meaning of ethical behavior is being debated. The nature of these controversies are considered, and three important dimensions for ethical decision making are discussed: leaders with integrity and a strong sense of social responsibility, organization cultures that foster dialogue and dissent, and organizations that are willing to reflect on and (...) learn from their actions. Leaders with integrity demonstrate consistency between vision and action that promotes trust, regularly concern themselves with developing moral standards, and are proactive agents of change in an increasingly complex world. Organizational cultures that support dialogue suspend judgments and increase their capacity to think together towards new levels of understanding. Ethical concepts evolve in these organizational cultures, and actions are informed and responsible. Organizations that reflect on their actions engage in double loop learning so that the time taken to reflect on the past and present leads to a more judicious and ethical future. In essence, the authors point to organizational guidelines for ethical decision making that lead to an increase in members' capacity to think and act ethically. (shrink)

This study concentrates on an investigation on how the variable of collaboration moderates the relationship between cultural typology of variety and work outcome in the cross-cultural work settings. The author predicts that collaboration will have impact on the relationship between variety of cultural character of gender egalitarian and task satisfactory. The empirical study conducted in the multinational companies located in China supported the assumptions. The result shows that by using the moderator of collaboration, gender variable is no (...) longer the cultural character of separation reflecting conflict in cultural diversity team, instead, under the circumstance of collaboration, the attribute of cultural variety – coexistence of symmetry and asymmetry (e.g. Gender egalitarian) demonstrates more inclusive solution that benefit work outcomes in cultural diversity team. (shrink)

The appearance of mass media and a versatile medium of videos can serve the convenience and instructive information for children; on the other hand, it could abet them in implicit image consumption. Now is the time for kids' to be in need of thinking power which enables them to make a choice, applications andcriticism of information within such visual cultures. In spite of these social changes, the realities are that our curriculum still doesn't meet a learner's demand properly. This research, (...) in this context, is aimed at looking out on the currently implemented art appreciation learning process in a critical fashion, and also aimed at suggesting a plan for visual culture learning by applying the philosophy program for kids as a new alternative. The purpose of such education is toenhance the capability to solve a variety of problems they are facing in the course of daily life by reflecting their matter of concern in a curriculum. What we have to pay attention to in visual culture learning is 'visual literacy.' Such an interpretative faculty of a critical reading of images is a must especially when kids should make a judgment of value hidden in images in their daily events, make an analysis of an ideological message and make an information-oriented decision. Therefore, learners have to enrich their higher-order thinking power as well as critical thinking faculty in modern society. If there is no objection to these social surroundings, it is quite natural that philosophy education, which forms a base of a higher-order thinking for children should be handled significantly at school. (shrink)

We aggregate different dimensions of corporate social responsibility (CSR) activities following the stakeholder framework proposed in Clarkson (Acad Manag Rev 20(1), 92–117, 1995) and present consistent evidence that CSR strengths targeting different stakeholders have their unique impact on firm risk and financial performance. Institutional CSR activities that target secondary stakeholders are negatively associated with firm risk, measured by total risk and systematic risk. Technical CSR that target primary stakeholders are positively associated with firm financial performance, measured by Tobin’s Q, (...) ROA, and cash flow returns. Our results, based on a sample of S&P 500 component firms over the period of 1995–2009, are consistent with the risk management view of “altruistic” CSR activities and with the stakeholder salience theory. We also show that the impact of CSR activities on risk varies with the ethical climate, as proved in our subsample analyses on pre- and post-Sarbanes–Oxley periods. Our empirical analyses mitigate possible omitted variables and endogeneity concerns that are often overlooked in previous research. Our findings are robust to alternative CSR measures, to alternative risk and performance measures, and to alternative estimation methods. (shrink)

Juri Lotman’s well-known distinction of primary modeling system versus secondary modeling system is a lasting legacy of his that has been adhered to, modified, and refuted by semioticians of culture and nature. Adherence aside, modifications and refutations have focused on the issue whether or not language is a primary modeling system, and, if not, what alternatives can be made available to replace it. As Sebeok would concur, for both biosemiosis and anthroposemiosis, language can only be a secondary modeling system on (...) top of the biological experience of Umwelt or human sensory system. This paper proposes to explore the possibility of a “preverbal” modeling system suggested by Lotman’s spatial concept of semiosphere, and discuss its implications in cross-cultural dialogue. (shrink)

The aim of this paper is to explore the ethical dimension of hawala, an ancient informal financial practice rooted in Islamic moral traditions. Widely used in countries with an Islamic background and their diasporas, hawala is considered an important vehicle for the financial and economic development of some less developed countries. Nevertheless, in Western countries, hawala is regarded with suspicion due its controversial ethical nature. Unlike other Islamic financial institutions, the controversial questions are not the legitimacy of profit sources or (...) the interest charged, but rather the lack of transparency that surrounds hawala transactions. Yet, the literature on hawala has neglected its ethical perspective. Our study delves into this dimension with a critical approach, using the Triple Font Theory, grounded on virtue ethics. We conclude that if hawala transactions are carried out with honesty, and fairness, this practice deserves a positive ethical appraisal. However, it is necessary to implement efficient regulatory measures to guarantee that the system is not abused by money launders and criminals. In practice, it becomes imperative to bring over a change in the regulatory approach to hawala toward a more ethically, culturally, and economically sensitive strategy. Thus, future research should focus on how “hyper-norms” or fundamental principles inherent to humanity, which are common to both “formal” and “informal,” “Western” and “non-Western” financial practices, could run the new AML/ctf regulation agenda. (shrink)

Literature is a reflection of a certain era of social life, in particular in the creative process of the natural landscape and cultural environment, and through the writer's aesthetic and its profound impact. Sui and Tang dynasties ago, China has experienced 300 years of confrontation between north and south during the regime of political division and military confrontation, the literature in the isolated north and south of the closed state, the two sides to strengthen and develop their aesthetic characteristics (...) of this region: North Chongyang just of the gas, the South is still feminine style. Sui Zuo short years, and by the Tang Dynasty to consolidate and develop the political unification, so that the north and south to strengthen the development of literature and their two aesthetic fashion is becoming integrated. In general, the development of Tang poetry to melt north and south sides of the two United States in one extreme, to energetic quality is actually a bone to soft Wanhua Li for their skin, the two complement each dependent, the formation of a Tang Dynasty theme of sound. (shrink)

Riassunto: La filosofia originale cinese è una sublimazione della coscienza culturale umana di base - la coscienza della vita e della riproduzione - che è l’unificazione del “Concetto di yin e yang” e del “Concetto di ciclo di vita “ in cui “lo yin e lo yang si uniscono per creare tutte le cose, e il ciclio dà una vita senza fine. La cultura originale cinese determina la visione filosofica, la visione artistica, il temperamento emotivo, la benessere psicologica e lo (...) spirito nazionale della nazione cinese. Il sistema filosofico cinese, che rappresenta l’unificazione della cosmologia, dell’epistemologia e della metodologia della nazione cinese, è un sistema filosofico completo e maturo che si è formato nella società tardo primitiva molto prima delle Dinastie Xia, Shang e Zhou. La cultura originale cinese, dalla cultura della ceramica dipinta di 7.000 anni fa fino ai giorni nostri, dalla cultura archeologica sotterranea alla cultura di massa terrestre, è un concetto ampio di belle arti, determinato da una visione filosofica dell’arte plastica di osservare gli oggetti e prendere immmagini. La cultura originale e la filosofia originale della Cina primitiva sono ancora conservate in un’eredità storica estremamente ricca e completa nella vita sociale della cultura di massa. Per questo motivo la Cina è l’unico Paese tra le civiltà antiche che non aver subito una frattura culturale. (shrink)

“Apprehension” is a key term in Husserl’s phenomenology of perceptual consciousness. However, its modes of operation have not yet been closely analyzed. Apprehension has its own principles and foundations. According to Husserl, the principles of apprehension are 1) contiguity, 2) equality and 3) similarity, and each of them expresses a specific kind of qualitative connection between the apprehension-content and the apprehension-sense. When a content presents a sense through equality or similarity, this sense can be regarded as a “projection” from the (...) apprehension-content. Besides the principles, the working of perceptual apprehension as knowing is based on two foundations. The first foundation is a space of sense, in which a perceptual sense finds its place and is combined holistically with other senses. The second foundation is a concrete cultural and historical lifeworld, upon which the space of sense constructed. Similar ideas can also be found at work in Sellars and Searle. (shrink)

Dreams were a topic of study even in ancient times, and they are a special spiritual phenomenon. Generations of literati have defined the meaning of dreams in their own way, while Zhu Xi was perhaps the most outstanding one among them. He made profound explanations of dreams from aspects such as the relationship between dreams and the principles li and qi, the relationship between dreams and the state of the heart, and the relationship between dreams and an individual’s moral improvement. (...) He summarized previous generations’ understanding of dreams and infused a new dimension from the School of Principles, pointing out a direction for individuals’ moral cultivation and spiritual pursuit. Zhu Xi also examined the opinions of Zhang Zai, Cheng Yi, Hu Hong and other thinkers on Confucius not dreaming of Duke Zhou in his later years, revealing differences between thinkers in the School of Principles. An analysis of Zhu Xi’s thoughts on dreams will provide deeper insight into the research on the School of Principles. (shrink)

This study investigates the role of religion in shaping the norms of citizenship from a cultural perspective for an East Asian country that exhibits fundamental differences in social contexts from Western advanced democracies. Using data drawn from the Taiwan Social Change Survey, we find that the Eastern religions of Buddhism, Taoism, and Folk Religions are important for explaining the formation of the concept of being a good citizen. This study further examines the relationships between citizenship norms and various (...) conventional and unconventional types of political participation. The empirical results herein suggest that duty-based citizenship and engaged citizenship have significant differences in their effects on political participation. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Images >> Quan Zhou Wu and Linaje’s GenealogyJulia Haeyoon Chang (bio) Click for larger view View full resolutionQuan Zhou WuENJOY (Linaje 2024)Art and design by Quan Zhou WuDigital infrastructure by Marco Fratini[End Page 5] Click for larger view View full resolutionQuan Zhou WuUNA DE ELLAS (Linaje 2024)Art and design by Quan ZhouWu Digital infrastructure by Marco Fratini[End Page 6] Click for larger view View full resolutionQuan Zhou WuMEMORIAS RETORCIDAS(Linaje (...) 2024)Art and design by Quan Zhou WuDigital infrastructure by Marco Fratini[End Page 30] Click for larger view View full resolutionQuan Zhou Wu,NEGATIVOS (Linaje 2024)Art and design by Quan Zhou WuDigital infrastructure by Marco Fratini[End Page 31] Click for larger view View full resolutionQuan Zhou WuELLAS Y YO (Linaje 2024)Art and design by Quan Zhou WuDigital infrastructure by Marco Fratini[End Page 49] Click for larger view View full resolutionQuan Zhou Wu,STATEMENT (Linaje 2024)Art and design by Quan Zhou WuDigital infrastructure by Marco Fratini[End Page 74] Click for larger view View full resolutionQuan Zhou WuLAS ARTISTAS QUE NO FUIMOS (Linaje 2024)Art and design by Quan Zhou WuDigital infrastructure by Marco Fratini[End Page 75]Quan Zhou Wu’s followers will surely be struck—as I was—by the multisensory digital exhibit “Linaje” (“Lineage”), which was published in 2024 and departs, perhaps unexpectedly, from the artist’s previous well-established oeuvre. Before delving into the work in question, it may be fruitful first to have a glimpse at the artist’s iconic aesthetic. In 2015, and at the age of twenty-seven, Wu, a self-taught artist, debuted her first graphic memoir, Gazpacho Agridulce. The book commences with her parents’ newfound life in Spain after leaving Qingtian, a province of Zhejiang, China, to run a restaurant in Algeciras, a municipality of Cadiz. The opening pages of Gazpacho pack a punch, depicting Wu’s dramatic and untimely birth in a taxicab en route to the hospital.Gazpacho’s publication initiated a crucial sea change in the predominantly white Spanish publishing world, which would soon after be rocked by a boom of racialized1 authors penning anti-racist memoirs and other works of non-fiction.2 Gazpacho would also eventually become the first of the author’s trilogy of graphic memoirs, which was completed by the sequels Andaluchinas por el mundo (2017) and the most recent La agridolce vita (2023).Wu’s narratives capture the familial, identarian, and social conflicts that erupt from cultural disloyalties and racism—direct consequences of migration. She and her sisters, for example, loathe their family’s rigid Chinese and Christian mores and long for the cultural markers of an ordinary Spanish childhood, structured of course by U.S. global consumer culture, e.g. Barbie, Pizza Hut, and McDonald’s.An illustrator, cartoonist, and podcaster, Wu’s talent as a storyteller lies in her complex use of humor. With great care for her subject and her reader, Wu deploys humor to tend to the uncouth, raw, and ugly parts of life. In so doing, the author invites us to laugh and ultimately reckon with our own discomfort as we with sit with the heaviness of racism, sexism, and post-migration melancholy—using humor as a salve.At her best, Wu serves irreverence, rawness, and wit. To be immersed in her books is to rub up against the rough-hewn emotions that bring her characters to life. The vibrancy of her palette and the whimsy of her pen strokes are inviting, animated, and deceptively light-hearted. In an instant, lines and pigment rearrange into abstractions dense with affect. Fiery hollowed eyes, a gaping mouth, and flushed skin burn through the frame—making the volcanic rage of a migrant mother immediately palpable. It’s so emotive, it practically singes your skin. Click for larger view View full resolutionFigure 1.Cover of Wu’s first graphic memoir Gazpacho agridulce: Una autobiografía china-andaluza[End Page 102] Click for larger view View full resolutionFigure 2.Excerpt from Gazpacho agridulce (courtesy of the artist)[End Page 103]While... (shrink)

The study of natural disaster and its discursive dimensions from a semiotic perspective can provide a theoretical frame for the scientific communication of global catastrophes. In this paper I will suggest two models; one is a semiotic model on the natural catastrophic events and the other is a hexagon model composed of semiotic dimensions of natural disaster discourse. The six main modules include narration, description, explication, visualization, prevention, and recovery action.

The global impact of COVID-19 has seriously affected health and livelihood in every country or region, especially in terms of physical consumption behaviors. Hairdressing is an essential physical consumption behavior. To prevent infection, the consumption model for using the beauty industry matchmaking platform has been used during the pandemic. This study investigates the changes in the behavior of media app users in the beauty industry in the post-epidemic era of COVID-19. The COM-B model is the basis for a research framework (...) to study the factors that affect changes in behavior in the areas of Capability, Motivation, and Opportunity of the theoretical framework. A new dimension of fashion sense has expanded the application and validation of the COM-B model to determine the causal relationship between the ability to pursue beauty, motivation, fashion sense, and opportunities by using the platform and the dimension of user behavior. The study finds that fashion sense in the BIMP has a positive and significant impact on beauty care ability, self-motivation to pursue beauty and future cooperation opportunities. The ability, motivation and opportunity to act are all positively significant, which is in agreement with the theoretical framework of the COM-B model. There is no mediating effect for motivation between fashion sense and behavior. The results of this study show that increasing the sense of fashion for members using the BIMP will increases active behavior for members using the platform. This study also proposes practical suggestions for the operation of the BIMP based on the results. (shrink)

As the world’s most populous country, China is experiencing unprecedented magnitude and speed of population ageing since it entered the ageing society two decades ago. The rapid population ageing- driven by decreasing fertility rate and prolonged life expectancy- has profound impacts on economic development and poses significant challenges for formal and informal care provision. Although the Chinese government has implemented a series of progressive policy reforms on pension, healthcare, and long-term care systems, the capacity gaps regarding the coverage, adequacy, affordability, (...) and sustainability remain large. At the same time, social and economic changes have eroded the supportive role of family, especially for rural-dwelling, childless, and empty-nest older adults. This chapter documents the statistical and social reality of ageing in China, introduces a series of policy reforms implemented by the Chinese government in response to population ageing, and describes the family dynamics and intergenerational support patterns under the changing socioeconomic background. Besides pressing challenges of ageing for family and society, this chapter also looks at the emerging lifestyle and proactivity for active ageing in China. (shrink)

The primary purpose of this study is to link the effects of consumer personality traits on green buying intention via the mediating variable of consumer ethical beliefs so as to extend the context of green buying intentions with consumer ethics literatures. Based on a survey of 545 Taiwanese respondents, consumer personality traits were found to significantly affect consumer ethical beliefs. The results also indicate that some dimensions of consumer ethical beliefs significantly predict consumer intention to buy green products. Generally (...) speaking, this study enhances our knowledge of consumers’ ethical decision-making in the context of green consumption behaviors. Theoretical and managerial implications, limitations, and future research are also provided. (shrink)

When ancient Chinese philosophy culminated in the sixth to third centuries BCE, “hundreds of flowers [intellectual schools] were blooming”, yet not many theoreticians were particularly interested in questions regarding the relationship between animal and human life — despite their profuse discussion of, and heated debates about, both “nature” and “human nature” in their writings. This indifferent attitude towards creatures lower than humans is best illustrated by Confucius (551–479 BCE), who observed: “It is impossible to associate with birds and beasts, as (...) if they were the same as us.” Later, however, this condescending attitude of the Sage would be challenged by the Daoist philosopher Zhuangzi (370 to 301 BCE), who untiringly advocates the equity of all creatures in the universe — a place where both living and fabulous organisms cohabit and co-evolve with one another, as well as with their environments. Morever, even Confucius’s descendent Mencius (c.372–289 BCE) did not endorse his mentor’s position, for the latter’s own writings are likewise inhabited by all kinds of creatures which not only serve the passive role of poetic figuration, but actually also construct their respective Umwelten, paralleled by the umwelt-construction of human beings. Recent advances in biosemiotics and ecosemiotics have enabled us to reread some of these philosophical texts, and to shed new light on this obscure aspect of Chinese thinking. This paper will draw upon the sign reflections of C. S. Peirce (1839–1914) and Jakob von Uexküll (1864–1944), and make use of a composite analytical method of text semiotics and dialogue studies, to examine a number of political and ethical allegories by Zhuangzi and Mencius. Acknowledging the necessarycircularity of interpretation and the homogeneity of observer and observed, the essay explores the ways in which ancient philosophical texts can be made compatible with contemporary biological and semiotic thinking. (shrink)

The study of natural disaster and its discursive dimensions from a semiotic perspective can provide a theoretical frame for the scientific communication of global catastrophes. In this paper I will suggest two models; one is a semiotic model on the natural catastrophic events and the other is a hexagon model composed of semiotic dimensions of natural disaster discourse. The six main modules include narration, description, explication, visualization, prevention, and recovery action.

This research examines wearable, fashionable interaction design to mediate the narrative and semiotic concepts found in technology and fashion. We discuss the principles of design anthropology using Taiwan proverbs to transmit the “people-situation-reason-object” method and analyze five case studies that provide new approaches for designers engaged in future industry. Design anthropology attempts to engage physiological and psychological design through technological function, meaning formation, and fashion aesthetics to achieve cognition between people and the environment. The wearable, fashionable interaction displays characteristics of (...) narrative and semantics transmitted through craft culture as well as collective, cheerful, and creative performance. It is a confident and innovative attempt, which bears a joyful and fundamental interface. This study takes two directions, with cultural thinking serving as the basis to establish a set of traditional craft designs and interactive objects that assist designers in using the senses to inform and initiate new lifestyle values. (shrink)

In his well-known essay, ‘What Is a Sign?’ (CP 2.281, 285) Peirce uses ‘likeness’ and ‘resemblance’ interchangeably in his definition of icon. The synonymity of the two words has rarely, if ever, been questioned. Curiously, a locus classicus of the pair, at least in F. M. Cornford’s English translation, can be found in a late dialogue of Plato, namely, the Sophist. In this dialogue on the myth and truth of the sophists’ profession, the mysterious ‘stranger’, who is most likely Socrates’ (...) persona, makes the famous distinction between eikon (likeness) and phantasma (semblance) (236a,b). For all his broad knowledge in ancient philosophy, Peirce never mentioned this parallel; nor has any Peircean scholar identified it. There seems to be little problem with eikon as likeness, but phantasma may give rise to a puzzle which this paper will attempt to solve. Plato uses two pairs of words: what eikon is to phantasma is eikastikén (the making of likeness [235d]) to phantastikén (semblance making [236c]). In other words, icons come into being because of the act of icon-making, which is none other than indexicality. Witness what Peirce says about the relationship between photographs and the objects they represent: “But this resemblance is due to the photographs having been produced under such circumstances that they were physically forced to correspond point by point to nature.” (Ibid.) Thus the iconicity which links the representamen (sign) and its object is made possible not only by an interpretant, but also by idexisation. Their possible etymological and epistemological links aside, the Peircean example of photographing and the Platonic discussion of painting and sculpturing in the Sophist, clearly show the physio-pragmatic aspect of iconicity. The paper will therefore reread the Peircean iconicity by closely analysing this relatively obscure Platonic text, and by so doing restore to the text its hidden semiotic dimension. (shrink)

Dreams were a topic of study even in ancient times, and they are a special spiritual phenomenon. Generations of literati have defined the meaning of dreams in their own way, while Zhu Xi was perhaps the most outstanding one among them. He made profound explanations of dreams from aspects such as the relationship between dreams and the principles li and qi, the relationship between dreams and the state of the heart, and the relationship between dreams and an individual’s moral improvement. (...) He summarized previous generations’ understanding of dreams and infused a new dimension from the School of Principles, pointing out a direction for individuals’ moral cultivation and spiritual pursuit. Zhu Xi also examined the opinions of Zhang Zai, Cheng Yi, Hu Hong and other thinkers on Confucius not dreaming of Duke Zhou in his later years, revealing differences between thinkers in the School of Principles. An analysis of Zhu Xi’s thoughts on dreams will provide deeper insight into the research on the School of Principles. (shrink)

Juri Lotman’s well-known distinction of primary modeling system versus secondary modeling system is a lasting legacy of his that has been adhered to, modified, and refuted by semioticians of culture and nature. Adherence aside, modifications and refutations have focused on the issue whether or not language is a primary modeling system, and, if not, what alternatives can be made available to replace it. As Sebeok would concur, for both biosemiosis and anthroposemiosis, language can only be a secondary modeling system on (...) top of the biological experience of Umwelt or human sensory system. This paper proposes to explore the possibility of a “preverbal” modeling system suggested by Lotman’s spatial concept of semiosphere, and discuss its implications in cross-cultural dialogue. (shrink)

Background: Healthcare workers in the front line of diagnosis, treatment, and care of patients with coronavirus disease 2019 are at great risk of both infection and developing mental health symptoms. This study aimed to investigate the following: whether healthcare workers in general hospitals experience higher mental distress than those in psychiatric hospitals; the role played by religion and alexithymic trait in influencing the mental health condition and perceived level of happiness of healthcare workers amidst the stress of the COVID-19 pandemic; (...) and factors that influence the resilience of healthcare workers at 6 weeks' follow-up.Methods: Four-hundred and fifty-eight healthcare workers were recruited from general and psychiatric hospitals, and 419 were followed-up after 6 weeks. All participants filled out the 20-item Toronto Alexithymia Scale, five-item Brief-Symptom Rating Scale, and the Chinese Oxford Happiness Questionnaire.Results: Under the stress of the COVID-19 pandemic, 12.3% of frontline healthcare workers in general hospitals reported having mental distress and perceived lower social adaptation status compared with those working in psychiatric hospitals. Christians/Catholics perceived better psychological well-being, and Buddhists/Taoists were less likely to experience mental distress. The results at 6 weeks of follow-up showed that the perceived lower social adaptation status of general hospital healthcare workers was temporary and improved with time. Christian/Catholic religion and time had independent positive effects on psychological well-being; however, the interaction of Christian/Catholic religion and time had a negative effect.Conclusions: Collectivism and individualism in the cultural context are discussed with regard to alexithymic trait and Buddhist/Taoist and Christian/Catholic religious faiths. Early identification of mental distress and interventions should be implemented to ensure a healthy and robust clinical workforce for the treatment and control of the COVID-19 pandemic. (shrink)

Supporting families of people with developmental disabilities from culturally diverse backgrounds is receiving increased attention in the era of globalisation. However, there is little information about how disability policy and cultural values work together to support families. This article examined how disability policy and Chinese cultural values influence family care of children and young people with developmental disabilities. By comparing qualitative interview data from Chinese families in Taipei (15) and Sydney (10), we analysed how their expression of (...) class='Hi'>cultural values in family care differs by policy context, relative to ethics of care claims for recognition, rights and redistribution. We found that positive expressions of Chinese culture in family care fade if policies do not complement them. Policies can alleviate potential tension with cultural values in three ways: reinforcing family capacity to care; ensuring the rights of both family caregivers and people with disabilities; and extending care choices for families. These approaches resonate with ethics of care principles. We argue that culturally responsive disability policy for families means working with cultural values to achieve ethics of care. This implies that incorporating principles of ethics of care could inform cultural responsiveness in disability policy development. (shrink)

Place-lore, which has been systematically collected and archived in Estonia since the 19th century, is a part of various national, communal and institutional practices. Until now, Estonian researchers have resorted to conceptualizing place-lore from the perspective of archival texts, and the focus has been on collecting and archiving the material. At the same time, theoretical study of place-lore has remained in the background. In the article I approach place-lore from the perspective of ecosemiotics and suggest a new definition of place-lore (...) that is based on semiotic relations these narratives have with the environment they represent. Outlining different ways of how vernacular tradition and the environment it represents are semiotically related, and analysing the ways in which these relations are expressed in place-related folklore allows seeing how place-lore can be defined through (1) localizability, (2) representation of the characteristics of a place, and (3) manifestation of place experience. Defining place-lore and presenting the preliminary conceptual tools is much needed in practical collection work and archiving and serves as an important prerequisite for studying the place-related folklore in the context of contemporary challenges, such as changing textual practices, cultural disruptions, and environmental crisis. Examples are drawn from folklore associated with mires, specifically from narratives about the Kakerdaja Bog in northern Estonia. (shrink)

In an era of rising social awareness, both academics and practitioners have been concerned about the effectiveness of pro-social consumer influence strategies. The main assumption here is that for social marketing to succeed one must first understand the factors underlying pro-social consumer behavior. Firstly, drawing on two dimensions the authors first identify four types of social behavior. Next, the model describes social behavior as a result of preceding social behavior motivation and actual social behavior intention. Norms and economic evaluation (...) have an impact on social behavior motivation, which in turn influences social behavior intention, eventually leading to actual social behavior. Actual control factors, such as the availability of resources and opportunities, decide whether social behavior intention can really translate into actual social behavior. Finally, authors propose message strategies for each type of social behavior. (shrink)

This paper presents the results of the authors’ study of the philosophical heritage of the Ancient Chinese philosopher Pan Maoming, who played an essential role in the development of spiritual culture, as well as Philosophy and Science of Ancient Southern China. The authors carried out historiographical research of currently available ancient and modern sources, which contain data on the life and philosophical ideas of Pan Maoming; reconstructed the Pan Maoming’s intellectual biography; revealed the main features of his worldview. The authors (...) reconstructed the social, cultural, and philosophical context of the historical epoch in which Pan Maoming’s philosophical and scientific views arose and developed; clarified the philosopher’s historical role in the development of local culture in the Southern region of Ancient China.The article contains the author’s description and interpretation of the main philosophical ideas of Pan Maoming, the main amid which the authors consider the ethical concept of “peace and emptiness,” the concept of “clumsiness”; the idea of “monasticism for the happiness of the people.” The authors compared Pan Maoming’s philosophical ideas with Lao-tzu’s philosophical doctrine and came to the conclusion that Pan Maoming formed his own unique and original elaboration of Taoist philosophy, significantly developed its linguistic apparatus and worldview. The authors paid particular attention to the description and analysis of Pan Maoming’s cosmological views, which include the doctrine of “Inner alchemy”, the doctrine of “chaos, order and causality.” The authors concluded that Pan Maoming’s cosmological ideas significantly developed a way of understanding the Universe, the relationship between “inert” and “living” matter, the “world of nature” and the “world of human” in the Taoist philosophical culture. The authors also presented and substantiated their point of view that some philosophical and cosmological ideas of Pan Maoming have not only of historical value but can also be used for developing and enriching the local spiritual culture of Guangdong Province in the form of ethical and educational practices, as well as practices of strengthening cultural unity and identity. (shrink)

This article explores how `social harmony' as cultural performance, is conducted by Chinese in their conversation at the surface level, with turbulence and manipulation concealed beneath superficial politeness. Although their more collective cultural orientation may lead them to greater cooperation and less confrontation, Chinese also develop artfully crafted messages to communicate competition and frustration. Selected discourse samples collected in Taiwan were analyzed in depth to show how social harmony may become a matter of external display, constructed, enacted and (...) negotiated through participants' verbal exchanges in their moment-to-moment interaction. It is concluded that superficial harmony allows the extensive web of interpersonal connections and hierarchical positioning to be maintained with minimal discord, while at the same time concealing underlying aggressiveness and ulterior motives. (shrink)

The study of illiberal constitutions has recently generated enormous scholarly interests. Few, however, have focused on whether democracies may still embrace constitutionalism mixed with illiberal elements. This article explores mixed constitutions of South Korea and Taiwan, the two democracies with vibrant civil societies in East Asia. Three distinctive features in both constitutions have demonstrated illiberal elements, including duty clauses imposed upon citizens, directives requiring the State to enact laws to fulfill the goals of governance, and constitutional cultures that exhibit high (...) deference to political elites based on the Confucian tradition. This article further examines the impacts of such mixed constitutions on three challenging issues: managing pandemic crisis, applying artificial intelligence, and combating fake news. This article finds mixed features of illiberal and democratic constitutions in the two countries by giving their governments more space in managing urgent crises, showing higher deference to experts who are generally trusted by the public, and making compromises to individual rights for greater public good. However, this does not imply that the government is not made democratically accountable, or rights and freedoms are not asserted or valued by individuals. To the contrary, nongovernmental organizations and courts in the two countries continue to act as a counterbalancing force, challenging the government’s policies and decisions if not reasonably balanced, weakening the tendency of power concentration that has been seen in other countries where democratic backsliding or authoritarian governance is gradually revived. (shrink)

The reproduction of cultural systems in cases where cultural group selection may occur is typically incomplete, with only certain cultural traits being adopted by less successful cultural groups. Why a particular trait and not another is transmitted might not be explained by cultural group selection. We explore this issue through the case of religious syncretism.