Western visitors to those parts of the world that before 1991 were politically organized as the Soviet Union have been impressed by the attitudes of persons toward behavior in ordinary exchanges, attitudes that seem to be so different from those in Western economies. The essential elements of an “exchange culture” seem to be missing, and this absence, in itself, may be central to the effective functioning of market economies. Individual participants in ordinary exchange relationships in Western economies act as if (...) they understand the simplest of all economic principles, namely, that there are mutual gains from trade, that the benefits are reciprocal, that exchange is a positive-sum game. This “as if” understanding, which remains perhaps below our level of consciousness in the West, is largely missing from the public attitudes of citizens of the former Soviet Union, who behave as if the gains from trade do not exist, or at least are one-sided rather than mutual. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Was Jesus a Buddhist?James M. HansonWas Jesus a Buddhist? Certainly he was many things—Jew, prophet, healer, moralist, revolutionary, by his own admission the Messiah, and for most Christians the Son of God and redeemer of their sins. And there is convincing evidence that he was also a Buddhist. The evidence follows two independent lines—the first is historical, and the second is textual. Historical evidence indicates that Jesus was (...) well acquainted with Buddhism. If Jesus did not go to India, then at least India went to Judea and Jesus. The real historical question is not if he studied Buddhism, but where and how much he studied Buddhism, especially during his so-called "lost years."Historical accounts aside, many textual analyses indicate striking similarities between what was said by Jesus and by Buddha and between the prophetic legend of Jesus and ancient Buddhist texts. The conclusion is that, although not identifying himself as a Buddhist for good reasons, Jesus spoke like a Buddhist. The similarities are so striking that, even if no historical evidence existed, we can suspect that Jesus studied Buddhist teachings and that the prophecy and legend of Jesus was derived from Buddhist stories.Historical Evidence of Buddhism in JudeaHistorical evidence indicates that Jesus knew about Buddhism, simply because both he and it were in Judea during the same time. Other evidence, while perhaps apocryphal, indicates that he spent most of his so-called lost years outside Judea, possibly in Kashmir to study Buddhism exclusively.I owe thanks to the barbed but benign comments of my friend, Dale Bengtson.Regarding Buddhism in Judea, Jesus did not live in a pastoral, ethnically isolated place and time. On the contrary, non-Jewish political and cultural influences permeated Judea, which was an important shipping center for trade between India and the West and the military gateway to invade Egypt via land. Both land and sea trade routes had run through Jerusalem for centuries. Overland routes extending to Persia and western India were especially active after Alexander's invasion of western India 360 years earlier; most of the routes, whether connecting to wealthy cities in Egypt or in Greece and Rome, came through Jerusalem, where goods for Greece and Rome were shipped via the Mediterranean Sea. Sea routes from Bombay and the mouth of [End Page 75] the Indus River went through the Persian and Red Gulfs, the distance between the mouths of the Indus and Tigris and Euphrates rivers being only about three hundred miles; much of the trade came up the Gulf of Aquaba and overland up to Jerusalem (actually nearby Jappa) as the shipping point to the Mediterranean.During Jesus' time, Judea was a Roman dominion and most of the trade was Roman. Being the wealthiest empire of the time, Rome sent tons of gold-minted sesterces eastward for goods from India and other places. Most of this trade came over the Mediterranean and through Judea, making Jerusalem a cosmopolitan shipping center. Because of trade alone, Zoroastrianism and Buddhism were well known to the people in Judea. News from other lands was naturally of great interest. Most traders provided detailed accounts of the events of cities and states along their routes, often in the form of eloquent verse. Easterners in Judea were as anxious to hear news as were Jews in Persia or western India.In addition to trade, Zoroastrians and Buddhists settled in northern Arabia, including Judea, which was only two hundred miles from Mesopotamia. The story of Jesus' birth attracting the three Magi priests, if true, demonstrated close ties with Zoroastrians. Settlements occurred especially during Alexander's invasion of the East after 330 BCE. This included Jews who welcomed Alexander's overthrow of Egyptian rule and who joined Alexander's army. Many settled along the invasion route through Persia and what is now Afghanistan and Kashmir/Punjab, a practice encouraged by Alexander to maintain his empire. About 360 years later, Jesus dispatched Thomas, perhaps his closest and most loyal apostle, to practice Christianity in India. The descendants of these Jews continue today to reside in Kashmir or Punjab.Were Buddhists really in Judea, as Jews were in India? In Jesus' time Buddhism was already... (shrink)

BACKGROUND: There is a need for interdisciplinary research to better understand how pedagogical approaches in primary physical education (PE) can support the linked development of physical, cognitive and affective aspects of physical literacy and physical activity behaviours in young children. The Skill Acquisition Methods fostering Physical Literacy in Early-Physical Education (SAMPLE-PE) study aims to examine the efficacy of two different pedagogies for PE, underpinned by theories of motor learning, to foster physical literacy, especially for children living in disadvantaged areas. METHODS: (...) SAMPLE-PE will be evaluated through a cluster-randomised controlled trial targeting 5-6 year old children from schools located in areas of high deprivation in Merseyside, North-West England. Schools will be randomly allocated to one of three conditions: Linear Pedagogy, Nonlinear Pedagogy or Control. Nonlinear and Linear Pedagogy intervention primary schools will receive a PE curriculum delivered by trained coaches over 15 weeks, while control schools will follow their usual practice. Data will be collected at baseline (T0), immediately post-intervention (T1) and six months after the intervention has finished (T2). Children’s movement competence is the primary outcome in this trial. Secondary outcomes include physical activity, perceived competence, motivation, executive functions, and self-regulation. An extensive process evaluation will also examine implementation factors such as intervention context, reach, dose, fidelity and acceptability. DISCUSSION: The SAMPLE-PE project will enable better understanding surrounding how to operationalise physical literacy through enrichment of PE practices in early PE. The study will provide robust scientific evidence regarding the efficacy of underpinning PE pedagogy with theories of motor learning to promote the development of physical literacy. (shrink)

This is a description of an avian-shaped feature that rests below a network of cellular structures found on a mound within the Argyre Basin of Mars in Mars Global Surveyor image M14-02185, acquired on April 30, 2000, and released to the public on April 4, 2001. The area examined is located near 48.0° South, 55.1° West. The formation is approximately 2,400 meters long from the tip of its beak to the tip of its farthest tail feather. There is a (...) minimum of six different variations in appearance of the surface material over this small area. Utilizing the public targeting request form provided on the Mars Global Surveyor (MGS) website, co-author Miller secured a second image of the area that was obtained on July 3, 2006, showing this feature under different conditions S20-00165. The new image was then released to the public on August 11, 2006. A third image of the formation identified as MGS S13-01480 was acquired on December 15, 2005, and although officially processed on June 20, 2006, it was not made available to the public until August 22, 2009, on NASA’s Planetary Data System (PDS) website. All three of the MGS images reveal defining aspects of this avian feature, including a head, beak, body, eye, leg, foot, toes, wing, and feathers. When taken together, these components induce the visual impression of an avian-shaped formation that exhibits a unique set of proportional features. Adjoining this formation is a composite of complex cellular features that form a compartmentalized infrastructure. The three authors who are veterinarians provide a critical analysis of the avian features, and the geologist and geoscientist authors examine natural mechanisms that could contribute to the formation of this feature. An extensive search of comparable regions within and beyond the area of the Argyre Basin was conducted. A list of these sites is provided, and terrestrial comparisons are also offered. (shrink)

Linguistic anthropologists have studied emotion in societies around the world for several decades. This article defines the discipline, introduces its general relevance to emotion theory, then presents five of the most important contributions linguistic anthropology has made to the study of emotion.

In recent years sociological research on social movements has identified emotional dynamics in all the basic processes and phases of protest, and we are only beginning to understand their causal impacts. These include the solidarities of groups, motivations for action, the role of morality in political action, and the gendered division of labor in social movements. Anger turns out to be at the core of many of these causal mechanisms.

I cite manuscripts from my own collations. Information about most of these manuscripts, and explanation of the symbols by which I designate them, may be found in A. Turyn, The Byzantine Manuscript Tradition of the Tragedies of Euripides , K. Matthiessen, Studien zur Textüberlieferung der Euripideischen Hekabe , and D. J. Mastronarde and J. M. Bremer, The Textual Tradition of Euripides' Phoinissai . I shall discuss the affiliations and the relative value of these manuscripts on a later occasion. For the (...) present no knowledge of these matters is needed. I refer to modern editions by the names of their editors: Wecklein = N. Wecklein , Wecklein = N. Wecklein , Di Benedetto = V. Di Benedetto , Biehl = W. Biehl , Willink = C. W. Willink , West = M. L. West . Studies refers to my Studies on the Text of Euripides. (shrink)

It is the evening of January 11, 1951. A. J. Ayer retires to a Parisian bar for a post-lecture drink, where he is joined by Georges Batailles, Maurice MerleauPonty, and the physicist Georges Ambrosino. They argue until 3 a.m. The point at issue: Was there a sun before human beings existed? Ayer says "yes," the other three say "no."1Now imagine that a fifth person joins the debate—a Mādhyamika. She argues that because nothing exists independently of conceptual imputation, since, as she (...) puts it, everything is prajñaptisat, neither the sun nor anything else could exist "in itself" or "from its own side"—apart, that is, from the conceptualizing activities of beings like us.Ayer is unimpressed. He stubs out his... (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Reviewed by:Asian PhilosophiesJames McRaeAsian Philosophies. By John M. Koller. Fourth edition. Upper Saddle River, NJ: Prentice-Hall, 2001. Pp. xxi+ 361.John M. Koller's Asian Philosophiesprovides an excellent overview of many of the major traditions of Eastern thought. It is divided into three parts, each representing a broad field of Asian philosophy: Indian Philosophy, Buddhism, and Chinese Philosophy (Japanese thought is briefly examined in a chapter on Zen Buddhism in the (...) second section). Each part begins with a historical overview that provides important contextual information for the philosophical systems it examines (a feature added since the third edition).Part 1, concerning India, gives detailed summaries of the Vedas and Upanishads, Jainism, the Bhagavad Gita, Samkhya-Yoga, Nyaya-Vaisheshika, Mimamsa and Vedanta (a section expanded since the last edition), and Theism. This section also includes chapters on Islamic thought and modern Indian philosophy. Koller does not simply give a bare-bones overview of these traditions; rather, he takes great care to quote from and analyze the primary sources of the traditions examined.Part 2, on India, contains chapters that focus on Siddhartha Gautama's life and thought, the doctrine of pratitya samutpada, Sarvastivada (with new material added since the third edition), Mahayana (a new chapter), Madhyamaka and Nagarjuna (also with new material), and Yogacara. A final chapter on Zen Buddhism is included in this section, although no other schools of Japanese Buddhism are discussed.Part 3, on Chinese thought, contains chapters on Confucianism, Taoism, and Neo-Confucianism, with a final chapter that examines modern Chinese philosophy (Koller uses Wade-Giles romanization for Chinese terms throughout the text).Asian Philosophiesalso contains many helpful appendixes: maps; pronunciation guides for Sanskrit, Chinese, and Japanese terms; a brief glossary; a detailed bibliography and suggestions for further reading; and timelines for each tradition (added since the third edition).Koller's book offers a clearly written and well-organized summary of the thought of most of the major Asian traditions. It is accessible to undergraduates, but rich enough to serve as a reference for graduate students studying Asian or comparative philosophy. It would provide a clear, concise introduction to Eastern thought for upper-level undergraduate philosophy courses. However, professors interested in teaching Japanese philosophy would need to supplement the text with information on non-Zen philosophy (such as Shin and Kegon Buddhism) and on modern Japanese philosophy (such as the Kyoto School).Copyright © 2005 University of Hawai'i Press. (shrink)

Employing the techniques of modern economic analysis, Professor Buchanan reveals the conceptual basis of an individual's social rights by examining the ...

This is a study of all the recent literature on william james written from a phenomenological perspective with the purpose of showing that william james made fundamental contributions to the phenomenological theory of the intentionality of consciousness, To the phenomenological theory of self-Identity, And to the phenomenological conception of noetic freedom as the basic concept of ethical theory.

This book defends the view that any adequate account of rational decision making must take a decision maker's beliefs about causal relations into account. The early chapters of the book introduce the non-specialist to the rudiments of expected utility theory. The major technical advance offered by the book is a 'representation theorem' that shows that both causal decision theory and its main rival, Richard Jeffrey's logic of decision, are both instances of a more general conditional decision theory. The book solves (...) a long-standing problem for Jeffrey's theory by showing for the first time how to obtain a unique utility and probability representation for preferences and judgements of comparative likelihood. The book also contains a major new discussion of what it means to suppose that some event occurs or that some proposition is true. The most complete and robust defence of causal decision theory available. (shrink)

Perception is fascinating and is inextricably bound up with all levels and kinds of thinking. Perceptual knowledge, descriptive data, serves as raw material for any and all processing operations. Certainly all kinds of constructing and processing operations await, e.g., imagining, describing, generalizing, comparing, day-dreaming, thousands of kinds. The mind is constantly at work with its symbols, such as images and language, formulating and focusing percepts out of sensory stimuli and then making thought and feeling constructs.

The primary purpose of Hosea's ministry was to provide a testimony that would effect reconciliation between Yahweh and Israel—during and beyond judgment.

The pragmatic character of the Dutch book argument makes it unsuitable as an "epistemic" justification for the fundamental probabilist dogma that rational partial beliefs must conform to the axioms of probability. To secure an appropriately epistemic justification for this conclusion, one must explain what it means for a system of partial beliefs to accurately represent the state of the world, and then show that partial beliefs that violate the laws of probability are invariably less accurate than they could be otherwise. (...) The first task can be accomplished once we realize that the accuracy of systems of partial beliefs can be measured on a gradational scale that satisfies a small set of formal constraints, each of which has a sound epistemic motivation. When accuracy is measured in this way it can be shown that any system of degrees of belief that violates the axioms of probability can be replaced by an alternative system that obeys the axioms and yet is more accurate in every possible world. Since epistemically rational agents must strive to hold accurate beliefs, this establishes conformity with the axioms of probability as a norm of epistemic rationality whatever its prudential merits or defects might be. (shrink)

Evidence exists that behavioral and social science researchers have been frustrated with regulations and institutional review boards (IRBs) from the 1970s through today. Making matters worse, many human participants protection instruction programs - now mandated by IRBs - offer inadequate reasons why researchers should comply with regulations and IRBs. Promoting compliance either for its own sake or to avoid penalties is contrary to the developmental aims of moral education and may be ineffective in fostering the responsible conduct of research. This (...) article explores the concept of professional virtue and argues that compliance is capable of becoming a professional virtue like scientific honesty. This requires, however, that regulatory and IRB demands contribute to human well-being and to the aims of research as a profession and that researchers, therefore, internalize the norms that underlie regulatory and IRB demands. This, in turn, requires a series of changes in the way society develops, promulgates, and enforces regulatory and IRB rules. The challenge is, simply put, to embed compliance into the world of living morality. (shrink)

In this paper, we report on the development and validity of the Professional Decision-Making in Research measure, a vignette-based test that examines decision-making strategies used by investigators when confronted with challenging situations in the context of empirical research. The PDR was administered online with a battery of validity measures to a group of NIH-funded researchers and research trainees who were diverse in terms of age, years of experience, types of research, and race. The PDR demonstrated adequate reliability and parallel form (...) correlation. As hypothesized, the PDR was significantly negatively correlated with narcissism, cynicism, moral disengagement, and compliance disengagement; it was not correlated with socially desirable responding. In regression analysis, the strongest predictors of higher PDR scores were low compliance disengagement, speaking English as a native language, conducting clinical research with human subjects, and low levels of narcissism. Given that the PDR was written at an eighth grade reading level to be suitable for use with English as a second language participants and that only one-fourth of items focused on clinical research, further research into the possible roles of culture and research ethics training across specialties is warranted. This initial validity study demonstrates the potential usefulness of the PDR as an educational outcome assessment measure and a research instrument for studies on professionalism and integrity in research. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Reviewed by:Asian PhilosophiesJames McRaeAsian Philosophies. By John M. Koller. Fourth edition. Upper Saddle River, NJ: Prentice-Hall, 2001. Pp. xxi+ 361.John M. Koller's Asian Philosophiesprovides an excellent overview of many of the major traditions of Eastern thought. It is divided into three parts, each representing a broad field of Asian philosophy: Indian Philosophy, Buddhism, and Chinese Philosophy (Japanese thought is briefly examined in a chapter on Zen Buddhism in the (...) second section). Each part begins with a historical overview that provides important contextual information for the philosophical systems it examines (a feature added since the third edition).Part 1, concerning India, gives detailed summaries of the Vedas and Upanishads, Jainism, the Bhagavad Gita, Samkhya-Yoga, Nyaya-Vaisheshika, Mimamsa and Vedanta (a section expanded since the last edition), and Theism. This section also includes chapters on Islamic thought and modern Indian philosophy. Koller does not simply give a bare-bones overview of these traditions; rather, he takes great care to quote from and analyze the primary sources of the traditions examined.Part 2, on India, contains chapters that focus on Siddhartha Gautama's life and thought, the doctrine of pratitya samutpada, Sarvastivada (with new material added since the third edition), Mahayana (a new chapter), Madhyamaka and Nagarjuna (also with new material), and Yogacara. A final chapter on Zen Buddhism is included in this section, although no other schools of Japanese Buddhism are discussed.Part 3, on Chinese thought, contains chapters on Confucianism, Taoism, and Neo-Confucianism, with a final chapter that examines modern Chinese philosophy (Koller uses Wade-Giles romanization for Chinese terms throughout the text).Asian Philosophiesalso contains many helpful appendixes: maps; pronunciation guides for Sanskrit, Chinese, and Japanese terms; a brief glossary; a detailed bibliography and suggestions for further reading; and timelines for each tradition (added since the third edition).Koller's book offers a clearly written and well-organized summary of the thought of most of the major Asian traditions. It is accessible to undergraduates, but rich enough to serve as a reference for graduate students studying Asian or comparative philosophy. It would provide a clear, concise introduction to Eastern thought for upper-level undergraduate philosophy courses. However, professors interested in teaching Japanese philosophy would need to supplement the text with information on non-Zen philosophy (such as Shin and Kegon Buddhism) and on modern Japanese philosophy (such as the Kyoto School).Copyright © 2005 University of Hawai'i Press. (shrink)

As contribution to a recent debate (James, 1998; Murphy etal., 1997, 1998) the proportion of twins following ovulation induction (OI) or assisted conception (AC) in 1994 in Oxfordshire and West Berkshire was estimated, and by extrapolation the natural twinning rate in England and Wales was judged to have maintained a plateau phase since the 1970s. Similar figures for 1995 and 1996 from the same study, and hence a more stable local estimate, are now provided. The proportions, as before, (...) were estimated from women's responses to a questionnaire within a case[hyphen]control study, with ascertainment from general practitioners' records or hospital case[hyphen]notes for non[hyphen]responders or for those excluded from the study originally. In 1994, 1995 and 1996 the proportion of twins following OI/AC was overall 27% (24%, 30% and 27% respectively). Restriction to the 87% locally resident made no difference. The national crude twinning rate for those years was overall 13·3 per 1000 maternities (12·8, 13·6 and 13·4 respectively). (shrink)

This study examined whether undergraduate students’ perceptions regarding the acceptability of cheating were influenced by the amount of ethics instruction the students had received and/or by their personality. The results, from a sample of 230 upper-level undergraduate students, indicated that simply taking a business ethics course did not have a significant influence on students’ views regarding cheating. On the other hand, Machiavellianism was positively related to perceiving that two forms of cheating were acceptable. Moreover, in testing for moderating relationships, the (...) results indicated that the extent to which taking a business ethics course influenced attitudes varied substantially across individuals. Specifically, taking a course in business ethics did result in students who scored lower on Machiavellianism holding even more negative views regarding certain forms of cheating. In addition, individuals with higher grade point averages (GPAs) who had taken a course in business ethics were also less accepting of certain forms of cheating than individuals with similar GPAs who had not taken the business ethics course. The implications of these findings are discussed. (shrink)

There exists a common view that for theories related by a ‘duality’, dual models typically may be taken ab initio to represent the same physical state of affairs, i.e. to correspond to the same possible world. We question this view, by drawing a parallel with the distinction between ‘interpretational’ and ‘motivational’ approaches to symmetries.

In the world of research, compliance with research regulations is not the same as ethics, but it is closely related. One could say that compliance is how most societies with advanced research programs operationalize many ethical obligations. This paper reports on the development of the How I Think about Research questionnaire, which is an adaptation of the How I Think questionnaire that examines the use of cognitive distortions to justify antisocial behaviors. Such an adaptation was justified based on a review (...) of the literature on mechanisms of moral disengagement and self-serving biases, which are used by individuals with normal personalities in a variety of contexts, including research. The HIT-Res adapts all items to refer to matters of research compliance and integrity rather than antisocial behaviors. The HIT-Res was administered as part of a battery of tests to 300 researchers and trainees funded by the US National Institutes of Health. The HIT-Res demonstrated excellent reliability. Construct validity was established by the correlation of the HIT-Res with measures of moral disengagement, cynicism, and professional decision-making in research. The HIT-Res will enrich the set of assessment tools available to instructors in the responsible conduct of research and to researchers who seek to understand the factors that influence research integrity. (shrink)

In classical theism, God is typically conceived of as having the attribute of omnipresence. However, this attribute often falls prey to two puzzles, the immateriality puzzle and the intensity puzzle. A recent explication of omnipresence by Hud Hudson falls short of solving these puzzles. By attending to key narratives in the Hebrew Scriptures, I argue that one ought to conceive of God’s presence at a location as God’s acting at that location. Thus, God’s omnipresence is God’s acting at all locations.

Ostrow (sociology, Bentley College) concludes that the world is inherently social because individuals are immersed in social sensitivity at a young age. Paper edition (unseen), $10.95. Annotation copyrighted by Book News, Inc., Portland, OR.

In this article we describe our approach to understanding wrongdoing in medical research and practice, which involves the statistical analysis of coded data from a large set of published cases. We focus on understanding the environmental factors that predict the kind and the severity of wrongdoing in medicine. Through review of empirical and theoretical literature, consultation with experts, the application of criminological theory, and ongoing analysis of our first 60 cases, we hypothesize that 10 contextual features of the medical environment (...) (including financial rewards, oversight failures, and patients belonging to vulnerable groups) may contribute to professional wrongdoing. We define each variable, examine data supporting our hypothesis, and present a brief case synopsis from our study that illustrates the potential influence of the variable. Finally, we discuss limitations of the resulting framework and directions for future research. (shrink)

"If Catholic and Protestant ethicians were asked to name a single theologian who was qualified to write a comprehensive overview of the historical divergences of Catholic and Protestant positions on ethical questions, the bases for those divergences in fundamentally different philosophical and theological perspectives, and the possibilities for future convergences of the traditions, my guess is that James Gustafson would be the one.... This brilliant and tightly argued book... will be the most important book on moral theology to appear (...) this year."—John Coleman, National Catholic Reporter. (shrink)

. . . This brilliant and tightly argued book . . . will be the most important book on moral theology to appear this year."—John Coleman, National Catholic Reporter.

This is an Introduction to the special issue of Metaphilosophy entitled Philosophy as a Way of Life, giving a brief account of the genesis of the project, an overview of the topic, and a summary of the topics covered in the issue.