ABSTRACTBy showing its organic linkage between theories of human nature and governance, this article illustrates that the Huainanzi is a scripture that holds a systematic and unique theory. The ideal governance of the Huainanzi is mystical transformation, i.e. the Daoist concept of non-action. Rule by simple Confucian rituals is not at odds with mystical transformation. However, mystical transformation does not include the rule by rituals. Moreover, excessively complicated rituals are incompatible with mystical transformation. Human nature in the Huainanzi does not (...) contradict humanity and righteousness. Human nature’s growth into humanity and righteousness is as natural as the approach of a butterfly to flowers. However, the humanity and righteousness of the Huainanzi are not innate to human nature. Likewise, unlike a flower, a butterfly is not part of a plant. Moreover, artificial flowers, which correspond to excessively complicated rituals, are incompatible wi... (shrink)

The conjunction fallacy is the well-documented empirical finding that subjects sometimes rate a conjunction A&B as more probable than one of its conjuncts, A. Most explanations appeal in some way to the fact that B has a high probability. But Tentori et al. (2013) have recently challenged such approaches, reporting experiments which find that (1) when B is confirmed by relevant evidence despite having low probability, the fallacy is common, and (2) when B has a high probability but has not (...) been confirmed by relevant evidence, the fallacy is less common. They conclude that degree of confirmation, rather than probability, is the central determinant of the conjunction fallacy. In this paper, we address a confound in these experiments: Tentori et al. (2013) failed to control for the fact that their (1)-situations make B conversationally relevant, while their (2)-situations do not. Hence their results are consistent with the hypothesis that con- versationally relevant high probability is an important driver of the conjunction fallacy. Inspired by recent theoretical work that appeals to conversational relevance to explain the conjunction fallacy, we report on two experiments that control for this issue by making B relevant without changing its degree of probability or confirmation. We find that doing so increases the rate of the fallacy in (2)-situations, and leads to comparable fallacy-rates as (1)-situations. This suggests that (non-probabilistic) conversational relevance indeed plays a role in the conjunction fallacy, and paves the way toward further work on the interplay between relevance and confirmation. (shrink)

We introduce an expected-value theory of linguistic modality that makes reference to expected utility and a likelihood-based confirmation measure for deontics and epistemics, respectively. The account is a probabilistic semantics for deontics and epistemics, yet it proposes that deontics and epistemics share a common core modal semantics, as in traditional possible-worlds analysis of modality. We argue that this account is not only theoretically advantageous, but also has far-reaching empirical consequences. In particular, we predict modal versions of reasoning fallacies from the (...) heuristics and biases literature. Additionally, we derive the modal semantics in an entirely transparent manner, as it is based on the compositional semantics of Korean modal expressions that are morphosyntactically decomposed into a conditional and an evaluative predicate. (shrink)

Orange heart shapes are commonly perceived as slightly reddish, which is an example of the memory color effect (MCE). Given that the MCE is a modulation of visual memories of typical colors of familiar objects, it can be considered to be a top-down effect. Whether cognitive penetration can explain MCEs has been actively debated since Macpherson argued that the belief that hearts are red alters orange perception. This paper aims to provide a credible explanation of the MCE that is consistent (...) with scientific studies. I first prove that Macpherson’s theory is not properly supported by the psychological evidence that she provides. I also show that her model contradicts a report on the neural correlate of the MCE. Next, I examine color constancy, which enables the perception of colors as constant under various illuminations, as a possible noncognitive principle for the MCE. The relationship between them, however, is not well established. Using statistical analyses of scenes around us, Purves suggests that perception is determined by the most frequent percepts. I argue that Purves’ view better explains the noncognitive aspects of visual memory and is consistent with the finding of the neural correlate of the MCE. (shrink)

Jung has never pursued the "psychology of religion" apart from general psychology. The unique importance of his work lies rather in his discovery and treatment of religious, or potentially religious, factors in his investigation into the unconscious as a whole and in his general therapeutic practice. In Answer to Job , first published in Zurich in 1952, Jung employs the familiar language of theological discourse. Such terms as "God," "wisdom," and "evil" are the touchstones of his argument. And (...) yet, Answer to Job , perhaps Jung's most controversial work, is not an essay in theology as much as it is an examination of the symbolic role that theological concepts play in a person's psychic life. (shrink)

Written three years before his death, The Undiscovered Self combines acuity with concision in masterly fashion and is Jung at his very best. Offering clear and crisp insights into some of his major theories, such as the duality of human nature, the unconscious, human instinct and spirituality, Jung warns against the threats of totalitarianism and political and social propaganda to the free-thinking individual. As timely now as when it was first written, Jung's vision is a salutary reminder (...) of why we should not become passive members of the herd. With a new foreword by Sonu Shamdasani. (shrink)

Braddon-Mitchell , Hawthorne , and Stalnaker provide a physicalistic argument that depends on the following two conditionals. If we experience dualistic pain, zombies are possible. On the other hand, if the actual world is physicalistic, zombies are impossible. Based on these conditionals, it is derived that zombies are conceivable but this does not entail their possibility. This line of argument for physicalism is referred to as the Conditional Analysis Strategy . I claim that the CAS does not help physicalists defuse (...) the zombie argument. To show this, I first suggest that there are three possible interpretations of the strategy: the CAS explains the zombie intuition by virtue of the conceivability of zombies; the CAS conditionally disproves the entailment-link from conceivability to possibility; the CAS unconditionally denies the entailment-link. I argue that none of the three understandings brings good news to physicalism. (shrink)

John Hawthorne (2002), David Braddon-Mitchell (2003), and Robert Stalnaker (2002), almost simultaneously but independently, developed a physicalistic argument which depends on such two conditional analyses: (1) If we experience dualistic pain, zombies are possible; (2) If our world is physicalistic, zombies are impossible. Hawthorne assumes that only an oracle will tell us which conditional is the case. From this setting, he concludes that zombies are conceivable butimpossible. I first show that Hawthorne actually fails in deriving neither the conceivability of zombies (...) nor their impossibility. Next, I argue that Hawthorne’s reasoning entails an absurdity that any entity like God, whose existence is controversial, will be conceivable but impossible. (shrink)

Decentralized autonomous organizations (DAOs) are a new, rapidly-growing class of organizations governed by smart contracts. Here we describe how researchers can contribute to the emerging science of DAOs and other digitally-constituted organizations. From granular privacy primitives to mechanism designs to model laws, we identify high-impact problems in the DAO ecosystem where existing gaps might be tackled through a new data set or by applying tools and ideas from existing research fields such as political science, computer science, economics, law, and organizational (...) science. Our recommendations encompass exciting research questions as well as promising business opportunities. We call on the wider research community to join the global effort to invent the next generation of organizations. (shrink)

Governments, institutions, and brands try various intervention strategies for countering growing cyberbullying, but with questionable effectiveness. The authors use hypocrisy induction, a technique for subtly reminding consumers that they have acted contrary to their moral values, to see whether it makes consumers more willing to support brand-sponsored anti-cyberbullying CSR campaigns. Findings demonstrate that hypocrisy induction evokes varying reactions depending on regulatory focus, mediated by guilt and shame. Specifically, consumers who have a dominant promotion (prevention) focus feel guilt (shame), which motivates (...) them to overcome their discomfort by supporting (avoiding) an anti-cyberbullying campaign. Moral regulation is drawn as a theoretical underpinning to explain various consumer reactions to hypocrisy induction, the moderating role of regulatory focus, and mediating role of guilt and shame. The research contributes to the literature and provides practical implications by explaining when and why brands can use hypocrisy induction to persuade consumers to support social causes through the lens of moral regulation theory. (shrink)

German; one contribution each in English and French.

German; one contribution each in English and French.

Prompted by Poincaré, Russell put forward his celebrated vicious-circle principle (vcp) as the solution to the modern paradoxes. Ramsey, Gödel, and Quine, among others, have raised two salient objections against Russell's vcp. First, Gödel has claimed that Russell's various renderings of the vcp really express distinct principles and thus, distinct solutions to the paradoxes, a claim that gainsays one of Russell's positions on the nature of the solution to the paradoxes, namely, that such a solution be uniform. Secondly, Ramsey, Gödel, (...) and Quine have protested that the vcp's proscription against impredicative specification is incompatible with a realistic conception of the domain of quantification, a conception that Russell certainly held. I examine Russell's vcp and defend it against these objections. (shrink)

Die deutschsprachige Rezeption des spanischen Schriftstellers und Philosophen José Ortega y Gasset (1883-1955) ist durch eine auffallende Diskrepanz zwischen der immensen Bedeutung seines Werkes für das Selbst- und Weltverständnis weiter Kreise der Bevölkerung und eine weitgehende Vernachlässigung der Beschäftigung mit eben diesem Werk durch die Fachwissenschaft gekennzeichnet. Dies ist, kurz gesagt, das Ergebnis dieser Studie, die Ortegas unvergleichlichen Rezeptionserfolg in den deutschsprachigen Ländern, insbesondere in der Nachkriegszeit, anhand von Primär- und Sekundärtexten untersucht. Die Autorin gelangt zu der erstaunlichen Schlußfolgerung, daß (...) gerade die Rezeption Ortegas als Beleg für den Verlust der Lebensbedeutsamkeit dieser Wissenschaft, der Philosophie, betrachtet werden kann. (shrink)

O nexo entre biopolítica e soberania é de importância central em Michel Foucault e Giorgio Agamben, que possuem um entendimento distinto, porém complementar de tais conceitos. A relação entre essas ideias à luz dos 50 anos de publicação de A sociedade punitiva é abordada em alguns de seus pontos de contato, distanciamento e complementaridade. As interações entre poder soberano e vida humana apontam para um olhar crítico necessário sobre como os governos capturaram a vida como recurso administrável mas, também, passível (...) de inclusão e exclusão através do poder soberano, na figura do homo sacer. Palavras-Chave: Foucault. Agamben. Biopolítica. Soberania. Sociedade Punitiva. (shrink)

This study analyzes whether academics with advanced degrees from foreign universities are more research productive than their domestic counterparts in the three selected East Asian higher education systems – Korea, Hong Kong, and Malaysia. The three systems have relatively large proportions of foreign degree holders among their professoriates. The data for this study is drawn from the Changing Academic Profession survey. In our negative binominal regression analysis, we found that foreign degree holders are not more research productive than their colleagues (...) with domestic degrees, and even slightly less productive than domestic degree holders in soft disciplines in Korea unless they have further foreign post-doc experience after their PhD. Furthermore, foreign degree holders are less productive in hard disciplines in Malaysia. Finally, we discuss the findings and attribute them to contextual differences between the three localities. (shrink)

This study investigated the perception of Mandarin tonal alternations in disyllabic words. In Mandarin, a low-dipping Tone3 is converted to a high-rising Tone2 when followed by another Tone3, known as third tone sandhi. Although previous studies showed statistically significant differences in F0 between a high-rising Sandhi-Tone3 and a Tone2, native Mandarin listeners failed to correctly categorize these two tones in perception tasks. The current study utilized the visual-world paradigm in eye-tracking to further examine whether acoustic details in lexical tone aid (...) lexical access in Mandarin. Results showed that Mandarin listeners tend to process Tone2 as Tone2 whereas they tend to first process Sandhi-T3 as both Tone3 and Tone2, then later detect the acoustic differences between the two tones revealed by the sandhi context, and finally activate the target word during lexical access. The eye-tracking results suggest that subtle acoustic details of F0 may facilitate lexical access in automatic fashion in a tone language. (shrink)

This paper presents a critical appraisal of the recent turn in comparative religious ethics to virtue theory; it argues that the specific aspirations of virtue ethicists to make ethics more contextual, interdisciplinary, and practice-centered has in large measure failed to match the rhetoric. I suggest that the focus on the category of the human and practices associated with self-formation along with a methodology grounded in “analogical imagination” has actually poeticized the subject matter into highly abstract textual studies on normative voices (...) within traditions, largely in isolation from considerations of socio-historical context, political and institutional pressures, and the lived ethics of non-elite moral actors. I conclude with some programmatic suggestions for how the field of comparative religious ethics can move forward. (shrink)

This paper examines the antecedents of organizational commitment for adopting corporate environmental responsibility and green practices in the case of the logistics industry in South Korea. Seven hundred and eighty employees and top management from logistics companies were sampled. The data were analyzed using factor analysis, structural equation modeling techniques, and one-way analysis of variance. The results showed that social expectations, organizational support, and stakeholder pressure were the important antecedents for the adoption of corporate environmental responsibility and green practices. In (...) the path analysis, social expectations had the greatest impact on both stakeholder pressure and green practice adoption. Moreover, we found that the higher the job titles were, the more willing they were to adopt green practices. This indicated that the current top management of Korean logistics companies is well aware of being mandated to make a commitment to corporate environmental responsibility and green practices. (shrink)

This paper presents a critical appraisal of the recent turn in comparative religious ethics to virtue theory; it argues that the specific aspirations of virtue ethicists to make ethics more contextual, interdisciplinary, and practice-centered has in large measure failed to match the rhetoric. I suggest that the focus on the category of the human and practices associated with self-formation along with a methodology grounded in “analogical imagination” has actually poeticized the subject matter into highly abstract textual studies on normative voices (...) within traditions, largely in isolation from considerations of socio-historical context, political and institutional pressures, and the lived ethics of non-elite moral actors. I conclude with some programmatic suggestions for how the field of comparative religious ethics can move forward. (shrink)

This translation of Jung's major political treatise (2nd edition, 1930) is published in English in the hope that it will enlighten readers with regard to the ideology of the neoconservative movement in the Weimar Republic.

In lieu of an abstract, here is a brief excerpt of the content:Capitalism as Religion and Religious Pluralism:An Approach from Liberation TheologyJung Mo Sungreligious pluralism and the struggle of the godsReligious pluralism as a social fact, namely, the coexistence of different religions within a social system, be it a country or an empire, is not anything new. The mere contact with other people and their various religions, for example, through commerce, still does not indicate religious pluralism. In this case, each (...) group of people has its religion and its gods, and recognizes that other groups of people exist with other religions and other gods. Religious pluralism occurs when, because of immigration or the conquest of one people over another, groups of people with different religions live together in the same social space.Whether by immigration or by conquest, the resulting religious pluralism does not occur in an egalitarian or harmonious manner. Immigrants are forced to live out their religion within their group as a marginal religion in society, or even in hiding when it is not accepted in the society where they went to seek a livelihood. In the case of conquest or expansion of empires, the conquering power imposes its cultural values and religion on the conquered peoples. The empire can try to extinguish the religions of conquered peoples and impose their own as if it is the only one acceptable, or tolerate them as long as these religions do not question the imperial order. This means that the coexistence of different religions within the empire takes place in a hierarchical relationship: The religion of the empire is the ultimate and the others are tolerated provided they accept their place as subordinate. The Roman Empire was an example of an empire that tolerated the religions of subject peoples as long as they didn’t question the absolute power of the empire, with its own empire religion and emperor worship.In this historical context, it is empirically impossible to live out a third way: recognizing the otherness of the other and respecting their religion as we respect our [End Page 155] own. That’s because the “encounter” between religions takes place in a situation of colonial conquest and domination. Expecting that there could be a relationship of respect and dialogue among equals would ignore the role of religion in premodern societies, especially in the processes of domination.In these societies, religion has the function of being the foundation of the world-view that legitimized the existing social order, as well as the process of external conquest. Religion fulfills the function of legitimizing and justifying the conquest and consequent exploitation and oppression of the conquered people. Therefore, religion performs a key task for systems of oppression, the reversal of evil into good: conquest as peace; exploitation as the path to salvation or integration into civilization. Furthermore, religion transcendentalizes the imperial system of oppression and presents it as eternal or as an expression of divine will. Therefore, how to classify religions and manage their coexistence is not just a problem for religious leaders, but also a matter of the state, a matter of interest for the king or emperor. The limits of religious tolerance are determined by the interests of the dominant social system, even when they are often discussed in religious or theological language.Of course, no religion, even those that perform the function of legitimizing an empire, is totally homogeneous. Within a religion, there is or can be a certain “theological pluralism.” The figure of Las Casas in the Spanish conquest of America is an example of the contradictions that are in all religions. But the defense of the Indians and their religion that was made by Las Casas had to be made in the court of the king of Spain. The means of evangelization and the ways of seeing the culture and religion of the Indians (i.e., the other) is a problem of the state, and not just the Church.Before thinking about the ideal of a religious pluralism that makes possible “a fraternal living together of religions as also a covenant of all those in favor of Peace and the Common Good of Humanity and the Planet,”1 we must also remember that the Bible... (shrink)

Neste artigo, analisamos algumas das peculiaridades da leitura que Agamben faz de Nietzsche, isto é, o uso que faz das ideias do pensador alemão para constituir a sua própria filosofia política. Assim, refletimos acerca do tensionamento e da polifonia entre a vontade de potência em sua configuração fisiopsicológica, e a grande política a partir da transvaloração dos valores. Indicamos essa tensão e polifonia tendo em vista o outro tipo de potência ao qual Agamben se inscreve, a aristotélica, para pensarmos sobre (...) as aberturas políticas que se descortinam a partir da crítica nietzschiana à política e à democracia liberal. Convém atentar ao argumento de Piazzesi de que a vontade de potência sintetiza os âmbitos mecanicista e valorativo que, em relação agonística, explicam a vontade de potência. O projeto Homo sacer começa e termina com uma crítica à biopolítica que Agamben compreende como sendo aquela nietzschiana. Esse é um tensionamento entre a concretização da transvaloração dos valores como possibilidade de superar o niilismo e criar o lastro para a grande política, pois insere no campo da fisiologia uma questão política, do paradigma da autonomia.Nietzsche e Agamben, com suas concepções divergentes de potência, apontam as possibilidades da política e os limites da democracia liberal. (shrink)

Choi and Murphy seek to analyze the key facets of the debate over PC. Until now, PC has tended to be treated in news stories, magazines articles, and reports where the examination of PC has been short and under developed--rarely have the writers looked beyond single issues. Choi and Murphy provide a comprehensive examination of PC, from its philosophical underpinnings and historical background, through the significance of post-structural philosophy and postmodern literary criticism.

This focus issue considers the normative implications of the recent emergence in genome editing technology known as CRISPR (clustered regularly interspaced short palindromic repeats) or CRISPR‐associated protein 9. Originally discovered in the adaptive immune systems of bacteria and archaea, CRISPR enables researchers to make efficient and site‐specific modifications to the genomes of cells and organisms. More accessible, precise, and economic than previous gene editing technologies, CRISPR holds the promise of not only transforming the fields of genetics, agriculture, and human medicine, (...) but also heralding a new era of democratized biotechnology. However, the speed with which developments in the field have progressed threatens to overwhelm our normative sensibilities about the long‐term practical and ethical implications. The contributors to this focus issue attempt to think through some of the more salient moral and practical consequences of CRISPR in the context of religious ethics, particularly as they relate to themes of autonomy, human flourishing, social justice, and the ethics of enhancement. (shrink)

This study examines elderly residential life in long-term care settings, focusing on the ways residents interact with their physical and social environments. It further proposes that the residential environment is an important player for everyday ethics in long-term care settings, and is also an important factor in enhancing the quality of life for residents. By employing the theories of place identity and environmental meanings and listening to the voices of the elderly collected through an ethnographic field study in elderly homes (...) of life care, the study reveals the residents’ experiences of going through declining health and moving through the stages of care. Two major themes were identified. The first theme of liminal life portrays the elders’ fears as they move through the stages of care. This theme includes four sub-themes: the loss of home and the loss of autonomy; impending loss and its constant reminders; the social classification of “us” and “them”; the irreversibility of moving. The second theme of relational life describes the keys to successful transitions as experienced and told by the residents. The second theme includes three sub-themes: shifting identity and the acceptance of old age; human interdependence and building trust; an accompanied death. Study implications are further discussed, including specific suggestions for social programs and revisions to the physical environments. A more fundamental question about place-based staged care is also raised so as to serve as a point of departure for reflections and discussions amongst health professionals, planners and designers, and other decision-makers. (shrink)

This contribution discusses the United Kingdom (UK) government’s regulatory activities related to nanotechnological development. The central question is what other prudent public regulation can learn from the UK government’s regulatory strategy, its regulatory attitude and its large variety of regulatory measures. Other public regulators can learn from the interactive and integrative UK regulatory approach. They can also draw lessons from the critique on the UK government’s regulatory attitude and its problems to cope with specific nanotechnological challenges. These lessons are based (...) on an evaluation of the UK government’s regulatory activities from the viewpoint of prudent regulation. The notion of responsive regulation, which provides basic ideas for the evaluation methodology, refers to a view on prudence that focuses on moral constitutional values. Interestingly, a similar view on prudence has been discussed in nanoethics. (shrink)

In recent years, there has been a noticeable increase in organizational trends to hire irregular workers. This inclination, in a time of great flux and uncertainty, exacerbates human resource issues faced by firms. We argue that corporate social responsibility can be an important antecedent to improve the workplace attitudes of irregular workers and as a result reduce the negative impact on organizations of the increased use of an irregular workforce. Hence, we explore the relationship between perceived CSR and unfairness perception (...) and social relations of subcontracted workers with regular workers. We further attempt to explain these relationships through the mediating effects of psychological contract violation and organizational identity, respectively. Our analysis supports a negative effect of composite and external CSR on unfairness perception and positive effect on social relations. Additionally, our results support partial mediating roles of psychological contract violation and organizational identity. Theoretical and practical implications of the results are also discussed. (shrink)

This paper attempts to recast Zhuangzi's Butterfly Dream within the larger normative context of the 'Inner Chapters' and early Daoism in terms of its moral significance, particularly in the way that it prescribes how a Daoist should live through the 'significant symbol' of the butterfly. This normative reading of the passage will be contrasted with two recent interpretations of the passage - one by Robert Allinson and the other by Harold Roth - that tend to focus more on the epistemological (...) and mystical concerns of the text. As will be argued, the undue emphasis on the epistemological and mystical significance of the passage not only comes to grief when considered in light of philosophical and textual concerns but also obscures the moral dimensions of the passage that are more congruent with the 'Inner Chapters' as a whole. (shrink)