We propose that culture affects people through their perceptions of what is consensually believed. Whereas past research has examined whether cultural differences in social judgment are mediated by differences in individuals’ personal values and beliefs, we investigate whether they are mediated by differences in individuals’ perceptions of the views of people around them. We propose that individuals who perceive that traditional views are culturally consensual (e.g., Chinese participants who believe that most of their fellows hold collectivistic values) will themselves behave (...) and think in culturally typical ways. Four studies of previously well-established cultural differences found that cultural differences were mediated by participants’ perceived consensus as much as by participants’ personal views. This held true for cultural differences in the bases of compliance (Study 1), attributional foci (Study 2), and counterfactual thinking styles (Study 3). To tease apart the effect of consensus perception from other possibly associated individual differences, Study 4 experimentally manipulated which of two cultures was salient to bicultural participants and found that judgments were guided by their perception of the consensual view of the salient culture. (shrink)

PurposeThis study aims to describe the adverse events following immunization of SARS-CoV-2 vaccination in cancer patients/survivors associated with their psychological distress.MethodsA cross-sectional study was conducted to assess AEFIs after the receipt of SARS-CoV-2 vaccines in cancer patients/survivors attending a university hospital in Malaysia. Psychological distress was measured using the Hospital Anxiety and Depression Scale before and after the first and second doses of COVID-19 vaccine.ResultsA total of 217 complete responses were received. Compared with before vaccination, both HADS Anxiety and HADS (...) Depression scores were significantly reduced after the first and second dose of the SARS-CoV-2 vaccine. Most of the participants had mild-or-moderate systemic and local AEFIs, with the most common being pain at the injection site, tiredness, and headache for both the first and second doses of the vaccine. Positive correlations between the total AEFI score and HADS-A and HADS-D scores were observed after the first dose of the SARS-CoV-2 vaccine. Similarly, positive associations were observed between the total AEFI score and HADS-A and HADS-D scores after the second dose of the SARS-CoV-2 vaccine.ConclusionMild-to-moderate AEFIs found in this study help address vaccine hesitancy in cancer patients/survivors. Receiving the SARS-CoV-2 vaccine had a positive effect on decreasing psychological distress in cancer patients/survivors. High severity of an AEFI was associated with higher anxiety and depressive symptoms. (shrink)

Para la ejecución de este trabajo se entrevistaron a 122 adultos mayores de 60 años de la ciudad de Arica (52,5% hombres y 47,5% mujeres). A éstos se les administró un cuestionario de Satisfacción Vital SWLS (Diener, Emmons, Larsen y Griffin, 1985) junto con un cuestionario demográfico, para determinar cuáles de estas variables de contexto por si solas o en su conjunto, explican la Satisfacción Vital. El objetivo principal de este estudio es evidenciar cómo los indicadores de la Satisfacción Vital, (...) se ven influidas por la situación de pareja comparando las puntuaciones medias del cuestionario. (shrink)

El presente estudio busca determinar posibles diferencias por sexo en la aparición de variables asociadas al síndrome de Burnout medidos a través del clima y la satisfacción organizacional en una muestra de 233 trabajadores de la ciudad de Arica, pertenecientes a cinco diferentes actividades económicas (educación, salud, comercio de tangibles e intangibles, y administración pública).

Social movements often impose nontrivial costs on others against their wills. Civil disobedience is no exception. How can social movements in general, and civil disobedience in particular, be justifiable despite this apparent wrong-making feature? We examine an intuitively plausible account—it is fair that everyone should bear the burdens of tackling injustice. We extend this fairness-based argument for civil disobedience to defend some acts of uncivil disobedience. Focusing on uncivil environmental activism—such as ecotage (sabotage with the aim of protecting the environment)—we (...) argue that some acts of uncivil disobedience can be morally superior to their civil counterparts, when and because such acts target people who are responsible for environmental threats. Indeed, insofar as some acts of uncivil disobedience can more accurately target responsible people, they can better satisfy the demands of fairness compared to their civil counterparts. In some circumstances, our argument may require activists to engage in uncivil disobedienceeven whencivil disobedience is available. (shrink)

Totalitarianism is perhaps unanimously regarded as one of the greatest political evils of the last century and has been the grounds for much of Anglo-American political theory since. Confucianism, meanwhile, has been gaining credibility in the past decades among sympathizers of democratic theory in spite of criticisms of it being anti-democratic or authoritarian. I consider how certain key concepts in the classical Confucian texts of the Mencius and the Xunzi might or might not be appropriated for ‘legitimising’ totalitarian regimes. Under (...) an Arendtian approach to understanding totalitarianism, it is precisely an unproblematised relation to a normative History and Nature that underlies the potential compatibility or incompatibility. I argue against a longstanding prejudice that if any form of Confucianism would be totalitarian, it would have to be Xunzian. Against this, I hope to show that if any form of Confucianism would be totalitarian, it might well be a naturalistic Mencian Confucianism instead of a constructivist Xunzian one. (shrink)

Are counterfactuals with true antecedents and consequents automatically true? That is, is Conjunction Conditionalization: if (X & Y), then (X > Y) valid? Stalnaker and Lewis think so, but many others disagree. We note here that the extant arguments for Conjunction Conditionalization are unpersuasive, before presenting a family of more compelling arguments. These arguments rely on some standard theorems of the logic of counterfactuals as well as a plausible and popular semantic claim about certain semifactuals. Denying Conjunction Conditionalization, then, requires (...) rejecting other aspects of the standard logic of counterfactuals, or else our intuitive picture of semifactuals. (shrink)

The Battle of the Sexes game, which captures both coordination and conflict problems, has been applied to a wide range of situations. We show that, by reducing distributional conflict and enhancing coordination, turn taking supported by a “turn taking with independent randomizations” strategy allows players to engage in intertemporal sharing of the gain from cooperation. Using this insight, we decompose the benefit from turn taking into conflict-mitigating and coordination-enhancing components. Our analysis suggests that an equilibrium measure of the “degree of (...) intertemporal conflict” provides an intuitive way to understand the sources of welfare gain from turn taking in the repeated Battle of the Sexes game. We find that when this equilibrium measure is lower, players behave less aggressively and the welfare gain from turn taking is higher. (shrink)

The Zhuangzi offers quite a few stories that centre on performance: a bellstand maker who selects wood to create wonderful bellstands; a ferryman who steers through rough waters; a cicada catcher who uses a stick, as if it were his hand, to catch cicadas; and a wheelmaker who, in using his chisel, feels it in his hand and responds with his heart. What is the role of the stick, for the cicada catcher, and the chisel, for the wheelmaker? What do (...) these masters know? I situate these questions within the intellectual context of the Zhuangzi, highlighting the text’s opposition to prevailing conceptions of a flourishing life. I draw on recent debates in extended mind and cognition to suggest that they offer interesting ways of understanding the knowledgeable practices of these masters. The frameworks and vocabulary of extended mind allow me to bring out how and why the Zhuangzi’s examples of mastery are apt and insightful reasons for rejecting the then current views on good government. The dialogue benefits both Chinese and Western traditions: the examples in the Zhuangzi help to diversify contemporary Western philosophy’s understanding of knowledge. (shrink)

Ugar and Malele write that generic machine learning (ML) technologies for mental health diagnosis would be challenging to implement in sub-Saharan Africa due to cultural specificities in how those conditions are diagnosed. For example, they say that in South Africa, the appearance of ‘schizophrenia’ might be understood as a type of spiritual possession, rather than a mental disorder caused by a brain dysfunction. Hence, a generic ML system is likely to ‘misdiagnose’ persons whose symptomatology matches that of schizophrenia in the (...) South African context. The authors thus claim that ‘a generic or universal design cannot be effective given the heterogeneity of value judgements in defining what mental health disorders are in different contexts’.1 Should we take this to mean that ML systems ‘should not be designed with a generalised perception of mental disorders,’1 as the authors suggest? On the contrary, my view is that generic ML can be useful, with the caveat that issues of cultural sensitivity may engender translational challenges in various national and cultural contexts. Yet, if it can be demonstrated that a generic ML system can reliably and accurately pick up on shared symptomatologies across cultures despite what any individual or community might believe about their actual causes, this aspect is surely the function and value of diagnostic ML which we should take to matter. Cultural gaps in aetiological understandings of mental health conditions make it all the more important to advance generic ML as a calibrating diagnostic tool. In this commentary, therefore, I will endeavour to make a case for generic ML in mental healthcare. ### Aetiological (mis)understanding across cultures The fundamental complexity to which Ugar and Malele direct our attention is the fact that mental health conditions are attributed to variable causal explanations, rather than a …. (shrink)

False consciousness requires a general explanation for why, and how, oppressed individuals believe propositions against, as opposed to aligned with, their own well-being in virtue of their oppressed status. This involves four explanatory desiderata: belief acquisition, content prevalence, limitation, and systematicity. A social constructionist approach satisfies these by understanding the concept of false consciousness as regulating social research rather than as determining the exact mechanisms for all instances: the concept attunes us to a complex of mechanisms conducing oppressed individuals to (...) mistake social understandings of themselves as natural self-understandings—the limits lie where these overlap (sometimes), or are entirely absent. (shrink)

Shun Kwong-loi argues that the distinction between first- and third-person points of view does not play as explanatory a role in our moral psychology as has been supposed by contemporary philosophical discussions. He draws insightfully from the Confucian tradition to better elucidate our everyday experiences of moral emotions, arguing that it offers an alternative and more faithful perspective on our experiences of anger and compassion. However, unlike the distinction between first- and third-person points of view, Shun’s descriptions of anger and (...) compassion leave unarticulated what would be necessary to differentiate these responses from non-moral responses. Here, I make a friendly suggestion on how this explanatory gap might be filled, providing complementary grounding for Shun’s observations by way of K. C. Bhattacharyya’s phenomenological analysis of feeling. It fills the gap by means of a gradation in the possible depth of emotional responses found in the a priori structure of a feeling experience for any subject. The payoff of such a comparison between Shun’s explication of Confucian moral psychology and Bhattacharyya’s explication of rasa theory is not only a possible phenomenological grounding for the former but also a potential way to articulate a missing ethics in Bhattacharyya’s thought. (shrink)

Dorothy Edgington’s work has been at the centre of a range of ongoing debates in philosophical logic, philosophy of mind and language, metaphysics, and epistemology. This work has focused, although by no means exclusively, on the overlapping areas of conditionals, probability, and paradox. In what follows, I briefly sketch some themes from these three areas relevant to Dorothy’s work, highlighting how some of Dorothy’s work and some of the contributions of this volume fit in to these debates.

The debate over Hypothetical Syllogism is locked in stalemate. Although putative natural language counterexamples to Hypothetical Syllogism abound, many philosophers defend Hypothetical Syllogism, arguing that the alleged counterexamples involve an illicit shift in context. The proper lesson to draw from the putative counterexamples, they argue, is that natural language conditionals are context-sensitive conditionals which obey Hypothetical Syllogism. In order to make progress on the issue, I consider and improve upon Morreau’s proof of the invalidity of Hypothetical Syllogism. The improved proof (...) relies upon the semantic claim that conditionals with antecedents irrelevant to the obtaining of an already true consequent are themselves true. Moreover, this semantic insight allows us to provide compelling counterexamples to Hypothetical Syllogism that are resistant to the usual contextualist response. (shrink)

The future is kid stuff -- Sinthom-osexuality -- Compassion's compulsion -- No future.

Retrospect and prospect for contemporary Chinese thought -- Resolving the tension between tradition and modernity : reflections on the May Fourth cultural tide -- The May Fourth tide and modernity -- Radicalism in the cultural movement of the twentieth century -- Modern Chinese culture and the difficulties of Confucian learning -- Liang Shuming's early view of Oriental and Western culture -- The establishment and development of Feng Youlan's view of culture -- A reflection on the new school of principle and (...) thoughts on modernity -- Confucian thought and the world of modern East Asia -- Confucian ethics and China's modernisation -- East Asian tradition according to modernisation theory -- A sense of predicament and inter-dependency -- Liang Shuming and Max Weber on Chinese culture -- Values, authority, tradition and Chinese philosophy -- The difficulty of undertaking national studies research in the nineties : the problem of the national studies fever and research into traditional culture -- The value and status of traditional Chinese culture. (shrink)

It is proposed here that the Confucian li, norms of appropriate behavior, be understood as part of the dynamic process of moral self-cultivation. Within this framework li are multidimensional, as they have different functions at different stages in the cultivation process. This novel interpretation refocuses the issue regarding the flexibility of li, a topic that is still being debated by scholars. The significance of this proposal is not restricted to a new understanding of li. Key features of the various stages (...) of moral development in Confucian thought are also articulated. This account presents the picture of a Confucian paradigmatic person as critically self-aware and ethically sensitive. (shrink)

A potencialidade na filosofia da educação antiga e medieval 1 Resumo: O texto aborda a potencialidade, na filosofia da educação antiga e medieval, como a capacidade de aperfeiçoamento da razão. A noção de paideia conduz essa reflexão, uma vez que perpassa o pensamento educacional desde a antiguidade clássica até a baixa Idade Média. Essa continuidade explicita a tradição da formação integral do homem que considerava os aspectos morais e políticos como uma totalidade indissociável. O encaminhamento teórico segue a concepção de (...) História Social de Braudel (1902-1985), já que o foco é a compreensão da herança teológica e filosófica, que exprime os fundamentos da educação. Para refletir sobre esse legado do conhecimento, três momentos foram estudados: a paideia grega na perspectiva aristotélica e platônica; a patrística, por meio do entendimento de Clemente de Alexandria (150-215 d.C.) e de Agostinho de Hipona (354-430 d.C.); e a escolástica, analisada nas concepções de Hugo de São Vítor (1096-1141) e Tomás de Aquino (1225-1274). Assim, nos autores apresentados, há a permanência da compreensão de que o aperfeiçoamento da razão significava a transformação em ato da potência essencial do homem: a razão. A principal finalidade da educação, portanto, era a formação da consciência de cada pessoa, pois entendia-se que esse era o principal meio para o êxito da vida em comum. Palavras-chave: Filosofia da Educação; Potencialidade; Paideia; Patrística; Escolástica. Potentiality in the philosophy of ancient and medieval education Abstract: The text addresses the potentiality, in the philosophy of ancient and medieval education, as the ability to improve reason. The notion of paideia guides this reflection since it pervades educational thought from classical antiquity to the low Middle Ages. This continuity explains the tradition of the integral formation of man which considered the moral and political aspects as an inseparable totality. The theoretical approach follows Braudel’s conception of Social History since the focus is on understanding the theological and philosophical heritage, which expresses the fundamentals of education. To reflect on this legacy of knowledge, three periods were studied: the Greek paideia in the Aristotelian and Platonic perspective; patristic, through the understanding of Clement of Alexandria and Augustine of Hippo; and scholasticism, analysed in the conceptions of Hugh of Saint Victor and Thomas Aquinas. Thus, there is a continuing understanding in the authors presented that the improvement of reason meant the actualization of man's essential potency: reason. The main purpose of education was the formation of the conscience of each person, as it was understood that this was the main means for the success of life in common. Key words: Philosophy of education; Potentiality; Paideia; Patristic; Scholastic. Potencialidad en la filosofía de la educación antigua y medieval Resumen: El texto aborda la potencialidad en la filosofía de la educación antigua y medieval, como capacidad para mejorar la razón. La noción de paideia orienta esta reflexión ya que impregna el pensamiento educativo desde la antigüedad hasta la baja Edad Media. Esta continuidad explica la tradición de la formación integral del hombre que consideraba los aspectos morales y políticos como una totalidad. El enfoque teórico sigue la concepción de Braudel de Historia Social, ya que el enfoque está en la comprensión de la herencia teológica y filosófica, que expresa los fundamentos de la educación. Por tanto, se estudiaron tres períodos: la paideia griega en la perspectiva aristotélica y platónica; la patrística, a través del entendimiento de Clemente de Alejandría y Agustín de Hipona; y escolasticismo, analizado en las concepciones de Hugo de San Víctor y Tomás de Aquino. Por lo tanto, existe un entendimiento continuo en los autores presentados de que la mejora de la razón significó la actualización de lo potencial del hombre: la razón. El propósito principal de la educación era la formación de la conciencia de cada persona, pues se entendía que este era el principal medio para el éxito de la vida comunitaria. Palabras-clave: Filosofía de la educación; Potencialidad; Paideia; Patrística; Escolástica. Data de registro: 22/04/2021 Data de aceite: 22/09/2021 1 Artigo desenvolvido com base na tese Hábito e subjetividade na educação: aproximações entre Aristóteles, Tomás de Aquino e a neurociência, defendida por Lais Boveto, orientada por Terezinha Oliveira. Pesquisa com bolsa doutorado CAPES. (shrink)

Many philosophers accept both of the following claims: (1) consciousness matters morally, and (2) species membership doesn’t matter morally. In other words, many reject speciesism but accept what we might call 'sentientism'. But do the reasons against speciesism yield analogous reasons against sentientism, just as the reasons against racism and sexism are thought to yield analogous reasons against speciesism? This paper argues that speciesism is disanalogous to sentientism (as well as racism and sexism). I make a case for the following (...) asymmetry: (a) some non-humans clearly have interests, but (b) no non-conscious entities clearly have interests. This asymmetry, I argue, renders sentientism resistant to the standard argument against speciesism. (shrink)

Does ‘remembering that p’ entail ‘knowing that p’? The widely-accepted epistemic theory of memory answers affirmatively. This paper purports to reveal the tension between ETM and the prevailing anti-luck epistemology. Central to my argument is the fact that we often ‘vaguely remember’ a fact, of which one plausible interpretation is that our true memory-based beliefs formed in this way could easily have been false. Drawing on prominent theories of misremembering in philosophy of psychology, I will construct cases where the subject (...) vaguely remembers that p while fails to meet the safety condition, which imply either that ETM is false or that safety is unnecessary for knowledge. The conclusion reached in this paper will be a conditional: if veritic epistemic luck is incompatible with knowledge, then ‘remembering that p’ does not entail ‘knowing that p’. (shrink)

Turn taking is observed in many field and laboratory settings captured by various widely studied 2 × 2 games. This article develops a repeated game model that allows us to systematically investigate turn-taking behavior in many 2 × 2 games, including the battle of the sexes, the game of chicken, the game of common-pool-resources assignment, and a particular version of the prisoners’ dilemma. We consider the “turn taking with independent randomizations” (TTIR) strategy that achieves three objectives: (a) helping the players (...) reach the turn-taking path, (b) resolving the question of who takes the good turn first, and (c) deterring defection. We determine conditions under which there exists a unique TTIR strategy profile that can be supported as a subgame-perfect equilibrium. We also show that there exist conditions under which an increase in the “degree of conflict” of the stage game leads to a decrease in the expected number of periods in reaching the turn-taking path. (shrink)

Although public law scholars have long addressed the problems of accountability generated by private decision-making and "privatization," they have largely ignored this phenomenon in the immigration context. Our ignorance is increasingly indefensible. Millions of employers - private parties - are required by law to screen their workers for unauthorized immigrants, and growing evidence suggests that they use their screening power to ignore workplace protections and to otherwise exploit these workers. This article is the first attempt to apply the insights generated (...) by the privatization literature to immigration law. It argues that our nation's employers have emerged as private immigration screeners who, like airport inspectors screening for ineligible entrants and law enforcement officers screening for criminal noncitizens, assist the Department of Homeland Security in identifying unauthorized workers for removal. More than just agents of exploitation, reframing employers as private screeners demonstrates that they are also agents of the state. Borrowing analytical concepts developing in the privatization literature, I argue that the high risk of abuse and the lack of readily available mechanisms for reducing that risk raise troubling implications over the kind of power that employers wield as private immigration screeners in the workplace. Reframing our nation's employers as private screeners gives theoretical coherence to the discretionary decision-making authority they actually wield, and explains why they have used that authority to exploit workers - as private parties carrying out public duties, they are incentivized to serve their own interests instead of verifying the immigration status of their workers in good faith. Examining the problem of private immigration screening also forces us to reconsider two aspects about immigration screening generally. First, although immigration law tends to reward unauthorized immigrants who lay low and tends to punish those who draw attention to themselves, I suggest that we ought to rethink this logic at least in the context of the workplace. Because workplace violations committed by employers are typically enforced by private parties, punishing unauthorized immigrants who attempt to assert these rights and thus draw attention to themselves, only encourages workplace violations by employers and fosters a culture of lawlessness. Second, thinking about how decision-making authority within immigration law should be allocated between the public and the private contributes to the current conversation over how similar decision-making authority should be allocated between federal entities and local entities. Although questions of accountability have lingered in the backdrop of the immigration federalism debate, I suggest that scholars would be well served to foreground these questions and answer them head-on. (shrink)

Two compelling principles, the Reasonable Range Principle and the Preservation of Irrelevant Evidence Principle, are necessary conditions that any response to peer disagreements ought to abide by. The Reasonable Range Principle maintains that a resolution to a peer disagreement should not fall outside the range of views expressed by the peers in their dispute, whereas the Preservation of Irrelevant Evidence Principle maintains that a resolution strategy should be able to preserve unanimous judgments of evidential irrelevance among the peers. No standard (...) Bayesian resolution strategy satisfies the PIE Principle, however, and we give a loss aversion argument in support of PIE and against Bayes. The theory of imprecise probability allows one to satisfy both principles, and we introduce the notion of a set-based credal judgment to frame and address a range of subtle issues that arise in peer disagreements. (shrink)

Para o profissional da informação, é necessário compreender como seus objetos de estudo se interligam, pois esta interligação é parte essencial na construção diária do saber científico. Além disso, é também a base para que estes conhecimentos possam ser aplicados na prática profissional. A interdisciplinaridade é a essência dessa questão, pois permite a união de diversas áreas do saber para que se consiga entender os fatos ocorridos. A Teoria da Complexidade também vem de encontro a essa necessidade de inter-relação entre (...) os objetos, pois prega o estudo dos fenômenos respeitando suas complexidades. Portanto, este estudo visa promover a compreensão da Teoria da Complexidade inserida na prática profissional de bibliotecários e arquivistas, por meio da análise de artigos publicados no âmbito das revistas da área de ciência da informação, disponibilizados pela plataforma BRAPCI nos anos de 2012 a 2022. Pode-se observar que diversos parâmetros da Teoria da Complexidade estão inseridos naturalmente na rotina do profissional da informação, dependendo apenas que se compreenda a que eles se referem. (shrink)

In order to deepen the studies on the philosophy of practice, it is essential to explore the political significance of Marx's philosophy of practice. Marx's philosophy of practice is rooted in the problem of modernity and the separation between “individual subjectivity” and “societal community” in the modern context is the basic background of Marx's practical philosophy. It is the basic interest of Marx's philosophy of practice to find a way to end this separation via critique of civil society. Therefore, Marx's (...) philosophy of practice has a clear significance, which manifests in the following aspects: one is “liberation politics,” and the other, “the regulatory mode of the socio-political institution.”. (shrink)

The concepts dao and de in the Daodejing may be evoked to support a distinctive and plausible account of environmental holism. Dao refers to the totality of particulars, including the relations that hold between them, and the respective roles and functions of each within the whole. De refers to the distinctiveness of each particular, realized meaningfully only within the context of its interdependence with others, and its situatedness within the whole. Together, dao and de provide support for an ethical holism (...) that avoids sacrificing individuals for the sake of the whole. The integrity and stability of the whole are important not because the whole is an end-in-itself but because those conditions assist in preserving the well-being of the constituent parts. In other words, the ethical holism supported in the Daodejing does not present individuals and wholes in mutually exclusive terms, but sees them in symbiotic relation, allowing for events to be mutually beneficial, or mutually obstructive, to both. In addition, two other Daoist concepts, wuwei and ziran, provide further support for this construction of holism. If the distinctiveness of particular individuals is valued, then unilateral or reductive norms which obliterate such individuality are inappropriate. In this regard, the methodology of wuwei allows for the idea of individuals developing spontaneously in relation to others. According to this view of holism,individuals manifest and realize their integrity in relation to others in the environmental context, achieving an outcome that is maximally co-possible within those limits, rather than one that is maximally beneficial only for particular individuals. (shrink)

Adolescents who believe that their parents treat them differently from their siblings have poorer psychosocial well-being than otherwise. This phenomenon, which is known as parental differential treatment or PDT occurs in up to 65% of families. Past studies have examined socio-demographic variables (e.g., child gender, age, and birth order) as predictors of PDT, but these immutable characteristics do little to inform interventions and help these adolescents. Hence, this study extends past research by investigating links among parent empathy, parent perception of (...) PDT, child perception of PDT, child perception of fairness and child well-being (self-esteem, depression, anxiety, and trust in the relationship with parents). Furthermore, this study tests whether adolescent personality (openness, conscientiousness, extraversion, agreeableness and neuroticism), child empathy, and child perception of fairness moderate these links. This study will utilize a two-wave longitudinal design with a one-year lapse. Data will be collected from 760 Chinese adolescents studying from Secondary One to Secondary Three in 18 schools in Hong Kong and from their parents. We test our theoretical model via a multilevel structural equation model. This study both addresses (a) theoretical debates about relations among empathy, PDT, fairness, and psychosocial well-being and (b) focuses on modifiable factors and behaviors, to inform future interventions, such as parent education. (shrink)

The introduction sets out how the chapters in the volume draw on Eastern and Western philosophical traditions to enrich and diversify our present conceptions of knowledge. Three meanings of extension are employed across the volume’s chapters. First, the chapters challenge prevailing conceptions of knowledge in Western epistemology. Second, they propose that to have knowledge is not only to have ideas cogitating in the mind, but also to perceive, feel, act and respond by engaging mind and body in specific environments. Third, (...) the chapters evoke scenarios to challenge Western epistemology’s predominantly theoretically bound conceptions of knowledge. (shrink)

In this thesis, I present an account of the development of early Greek epistemology, according to which Protagoras' measure doctrine, and his argument from conflicting appearances, was the starting point for work on perception and knowledge by Plato in the Theaetetus, Aristotle in Metaphysics IV and Democritus. In Chapter One, I argue against the assumption that Protagoras' Aletheia contained a philosophical theory. It was probably not a treatise, but a virtuoso show-piece, with the aim of "knocking down" views according to (...) which truth is only known by gods, and, with difficulty, by privileged humans--namely, philosophers. For this, it need not have contained more than some well-chosen examples of perceptual and value beliefs, and arguments that one cannot decide which are true. In Chapter Two, I argue that Democritus should be seen as Protagoras' heir. Democritus argued Protagoras' general claim is self-refuting, but thought he was right about perceptual appearances. In Confirmations, he defended the senses, attributing to them knowledge and "power of proof." However, his theory led to an ancestor of the primary/secondary quality distinction, and this threatened to undermine the theory itself because of implications--that one can only know how things appear and not how things are by nature--which were later taken up in Pyrrhonist skepticism. In Chapter Three, I present a reading of the Secret Doctrine in Plato's Theaetetus as a defense and diagnosis of Protagoras' claim, in particular, an explanation of the global relativization which Protagoras' claim seems to recommend. This reading is meant to avoid the well-known difficulties concerning the prevailing interpretation of Protagoras' "Secret Doctrine" as a flux doctrine. I also argue that Plato developed the Secret Doctrine with Democritus in mind. In Chapter Four, I argue that Plato's "self-refutation argument" is aimed at relativism, but not relativism about truth. The latter, which Aristotle dismisses as eristical, is a position Protagoras can take, but Plato's argument works against it as well. In Chapter Five, I examine why Aristotle seems to treat Protagoras in Metaphysics IV as being committed to a denial of the principle of non-contradiction. (shrink)