In light of rapid globalization, there has been an increase in U.S. psychologists conducting international cross-cultural research. Such researchers face unique ethical dilemmas. Although the American Psychological Association has its own Code of Ethics with guidelines regarding research, these guidelines do not specifically address international and cross-cultural research. The purposes of this article are to (a) provide a review of current ethical guidelines for research on human subjects, (b) provide a review of major ethical challenges and dilemmas in conducting cross-cultural (...) research, (c) highlight several existing frameworks that maybe useful for increasing cross-cultural understanding of these ethical challenges for U.S. psychologists, and (d) issue a call to the American Psychological Association to begin to assess and evaluate the nature and extent of ethical problems in conducting cross-cultural research among its members. (shrink)

During the last several years social scientists have increasingly recognized the impact of globalization on research and practice. It is imperative that psychology as a field be cognizant of this ongoing shift and that psychologists begin to integrate their various models, theories, and perspectives into a global curriculum.Sponsored by the International Testing Commission, The ITC International Handbook of Testing and Assessment is dedicated to the advancement of theory, research, and practice in the area of international testing and assessment in psychology, (...) education, counseling, organizational behavior, human resource management, and related disciplines. Bringing together international contributors from a range of disciplines, each chapter provides a review of testing and assessment research and practices around the world as well as a discussion of conceptual and methodological challenges to help advance the field. As The ITC International Handbook of Testing and Assessment, it also provides a historical perspective of international testing, the development of the ITC, and its guidelines. Recognizing that cultural and international contexts are essential to a true and accurate psychology, the authors describe how cultural, economic, political, and social factors in different countries frame the science and practice of testing and assessment. The ITC International Handbook of Testing and Assessment is a must-have resource for testing professionals and graduate students from psychology and related disciplines. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:In Memoriam:Masao Abe (1915–2006)James FredericksProfessor Masao Abe, a pioneer in the international dialogue among Christians and Buddhists, died in Kyoto, Japan, on September 10, 2006. He was 91 years old. Professor Abe was given a quiet funeral service reserved to family and close friends, according to sources in Kyoto.After the death of his mentor D. T. Suzuki, Abe became a leading exponent of Zen in the West and a (...) driving force in the encounter between Buddhism and Christianity. Abe must be credited with much of the intellectual vitality of this dialogue, as well as its relevance to contemporary social problems.Abe was a tireless exponent of the Buddhist doctrine of emptiness as the standpoint for realizing the True Self, yet was also willing to place this basic Buddhist teaching in dialogue with Christianity. Rejecting the notion that Christianity and Buddhism were either fundamentally similar or completely different, Abe saw in interreligious dialogue an opportunity for the mutual transformation of dialogue partners and pursued dialogue to help Buddhists and Christians in confronting the threat of nihilism in the modern world.In the ruins of postwar Japan, Abe began his studies with Hajime Tanabe at the University of Kyoto, a prominent figure in the Kyoto school of contemporary Zen Buddhist philosophy in Japan. But it was his encounter with Shin'ichi Hisamatsu, another philosopher of Zen at the University of Kyoto, that would be decisive for Abe's turn to Zen. In a series of Zen retreats with Hisamatsu at Myoshinji Temple in western Kyoto, Abe was forced to confront the reality of nihilism within himself and eventually resolve this problem by entering the Zen standpoint of emptiness, wherein the enlightened self arises.At age 40, Abe left Kyoto for New York to study at Union Theological Seminary with two of the most prominent Christian theologians of his day, Paul Tillich and Reinhold Niebuhr. This encounter began a distinguished career of teaching, writing, and, above all, dialogue with leading Christian thinkers, including David Tracy, Langdon Gilkey, Rosemary Radford Ruether, Jurgen Moltmann, and Hans Kung. Abe served as visiting professor at the University of Chicago, Purdue University, Claremont College, Columbia University, Princeton University, the University of Hawai'i, and other schools. In Germany, [End Page 139] Abe taught at Heidelberg, Tubingen, and Munich. In addition to his many Japanese publications, Abe wrote extensively in English. These works include Zen and Western Thought, an award-winning collection of essays, and a ground-breaking reflection on Christian belief in Christ interpreted from a Buddhist perspective, "Kenotic God and Dynamic Sunyata." This essay appeared in conjunction with responses from several Christian and Jewish theologians, making the book itself a dialogue. Abe also engaged Jewish intellectuals with his Buddhist reflection on the Holocaust.In 1984, Abe and John Cobb convened a group of Buddhist and Christian intellectuals from Japan, North America, and Europe for dialogue in depth over a sustained period of time on a number of fundamental issues. He was also a guiding influence on the Society for Buddhist-Christian Studies, which continues his work of dialogue today.Masao Abe is survived by his wife Ikuko Abe, his constant companion in a life of sojourn and dialogue in the West. [End Page 140]James FredericksLoyola Marymount UniversityCopyright © 2007 The University of Hawai'i Press... (shrink)

In lieu of an abstract, here is a brief excerpt of the content:In Memoriam:Masao Abe (1915–2006)James FredericksProfessor Masao Abe, a pioneer in the international dialogue among Christians and Buddhists, died in Kyoto, Japan, on September 10, 2006. He was 91 years old. Professor Abe was given a quiet funeral service reserved to family and close friends, according to sources in Kyoto.After the death of his mentor D. T. Suzuki, Abe became a leading exponent of Zen in the West and a (...) driving force in the encounter between Buddhism and Christianity. Abe must be credited with much of the intellectual vitality of this dialogue, as well as its relevance to contemporary social problems.Abe was a tireless exponent of the Buddhist doctrine of emptiness as the standpoint for realizing the True Self, yet was also willing to place this basic Buddhist teaching in dialogue with Christianity. Rejecting the notion that Christianity and Buddhism were either fundamentally similar or completely different, Abe saw in interreligious dialogue an opportunity for the mutual transformation of dialogue partners and pursued dialogue to help Buddhists and Christians in confronting the threat of nihilism in the modern world.In the ruins of postwar Japan, Abe began his studies with Hajime Tanabe at the University of Kyoto, a prominent figure in the Kyoto school of contemporary Zen Buddhist philosophy in Japan. But it was his encounter with Shin'ichi Hisamatsu, another philosopher of Zen at the University of Kyoto, that would be decisive for Abe's turn to Zen. In a series of Zen retreats with Hisamatsu at Myoshinji Temple in western Kyoto, Abe was forced to confront the reality of nihilism within himself and eventually resolve this problem by entering the Zen standpoint of emptiness, wherein the enlightened self arises.At age 40, Abe left Kyoto for New York to study at Union Theological Seminary with two of the most prominent Christian theologians of his day, Paul Tillich and Reinhold Niebuhr. This encounter began a distinguished career of teaching, writing, and, above all, dialogue with leading Christian thinkers, including David Tracy, Langdon Gilkey, Rosemary Radford Ruether, Jurgen Moltmann, and Hans Kung. Abe served as visiting professor at the University of Chicago, Purdue University, Claremont College, Columbia University, Princeton University, the University of Hawai'i, and other schools. In Germany, [End Page 139] Abe taught at Heidelberg, Tubingen, and Munich. In addition to his many Japanese publications, Abe wrote extensively in English. These works include Zen and Western Thought, an award-winning collection of essays, and a ground-breaking reflection on Christian belief in Christ interpreted from a Buddhist perspective, "Kenotic God and Dynamic Sunyata." This essay appeared in conjunction with responses from several Christian and Jewish theologians, making the book itself a dialogue. Abe also engaged Jewish intellectuals with his Buddhist reflection on the Holocaust.In 1984, Abe and John Cobb convened a group of Buddhist and Christian intellectuals from Japan, North America, and Europe for dialogue in depth over a sustained period of time on a number of fundamental issues. He was also a guiding influence on the Society for Buddhist-Christian Studies, which continues his work of dialogue today.Masao Abe is survived by his wife Ikuko Abe, his constant companion in a life of sojourn and dialogue in the West. [End Page 140]James FredericksLoyola Marymount UniversityCopyright © 2007 The University of Hawai'i Press... (shrink)

In this thorough compendium, nineteen accomplished scholars explore, in some manner the values they find inherent in the world, their nature, and revelence through the thought of Frederick Ferré. These essays, informed by the insights of Ferré and coming from manifold perspectives—ethics, philosophy, theology, and environmental studies, advance an ambitious challenge to current intellectual and scholarly fashions.

In this thorough compendium, nineteen accomplished scholars explore, in some manner the values they find inherent in the world, their nature, and revelence through the thought of Frederick FerrZ. These essays, informed by the insights of FerrZ and coming from manifold perspectives—ethics, philosophy, theology, and environmental studies, advance an ambitious challenge to current intellectual and scholarly fashions.

Anagrams and syllabic wordplay of the kind championed by Frederick Ahl in his Metaformations have not always been favourably received by scholars of Latin poetry; I would hesitate to propose the following instance, were it not for the fact that its occurrence seems peculiarly apposite to the context in which it appears. That Roman poets were prepared to use such techniques to enhance the presentation of an argument by exemplifying its operation at a verbal level is demonstrated by the (...) famous passage of Lucretius in which the poet seeks to illustrate the tendency of semina … ardoris to create fire in wood by the literal presence of elements from the word for ‘fires’ in that denoting wood. A similar conception may underlie the association insinuated by the love elegists between amor and mors, suggesting that death is somehow ‘written into’ love: so Propertius declares laus in amore mori, while Tibullus appears to point to the lurking presence of death in the pursuit of love in the lines interea, dum fata sinunt, iungamus amores: | iam ueniet tenebris Mors adoperta caput – so swift and unexpected is death's approach that it is already present in aMOReS in the preceding line. Ovid's awareness of the poetic potential of this kind of play is fully exhibited in his celebrated account of Echo and Narcissus in Metamorphoses 3, where the subject matter gives the poet ample scope to exploit the humorous and pathetic possibilities afforded by Echo's fragmented repetitions of the frustrated entreaties of her beloved. (shrink)

Ethics of Judaism, by M.J. Routtenberg.--Ethics of Roman Catholicism, by J.P. Fitzpatrick.--Ethics of Protestantism, by A.T. Mollegen.--The ethical culture movement, by J. Nathanson.--Rational ethics, by L. Bryson.--Ethical frontiers, by W.G. Muelder.

Some present-day disagreements in moral philosophy, by E. F. Flower.--Values in the history of ideas, by P. P. Wiener.--Social interests and value, by T. A. Cowan.--Value conflicts and the education of our young, by J. L. Childs.

Résumé Y a-t-il une fondation rationnelle ultime à nos obligations morales qui puisse nous permettre de faire face aux exigences de notre situation technologique actuelle et des inquiétudes qu’elle fait surgir? Ce texte a pour objectif de répondre affirmativement à cette question en examinant les travaux de deux auteurs qui partagent une lecture de l’aspect paradoxal de la réflexion éthique contemporaine, à savoir Karl-Otto Apel et Hans Jonas. Chacun de leur côté, ils se proposent de fonder rationnellement une éthique capable (...) d’affronter l’ampleur des problèmes auxquels fait face la civilisation technologique, mais ils le font par des chemins passablement différents. Ma thèse est que ces deux voies sont nécessaires pour arriver à l’objectif d’une fondation rationnelle ultime de l’éthique, mais qu’elles ne peuvent y arriver qu’à la condition de travailler en complémentarité.Is there an ultimate rational foundation to our moral obligations, which could help us deal with problems raised by our technological world? This paper wants to give an affirmative answer to this question. This answer will draw from two contemporary authors in ethical thinking, Karl-Otto Apel and Hans Jonas. Both of them, in their own different way, provide a rational foundation to an ethics that has enough strength to deal with contemporary problems. My thesis is that both ways are necessary to achieve an appropriate affirmative answer to the question. They thus have to work dynamically. (shrink)

The Times Literary Supplement of Thursday, June 19, 1969 reports that "Mr. A. V. Miller has Just produced a new version of the Science of Logic which is intended to replace that of the American translators Johnston and Struthers issued in 1929. It is clearly a most painstaking piece of work, and. it certainly succeeds in presenting Hegel in an idiom which is intelligible, if not exactly elegant..." The work contains a foreword by J. N. Findlay of Yale University, and (...) was recently published by Allen & Unwin in Britain. It is available in this country through the Humanities Press, New York. The extensive T. L. S. article also reviews the tradition of Hegelian scholarship, particularly in England and France. (shrink)

This article explores the interrelationships and tensions between public engagement in higher education and media discourse. It tracks the mediated trajectory of an attempt by a group of academics to connect with audiences beyond academia, comparing a magazine article in which their opinions first became public, to its recontextualisation across various UK newspapers and their Internet spin-offs. A mediated stylistic analysis reveals the discursive, rhetorical and performative techniques via which a sociologically imaginative attempt to transform a seemingly-personal-trouble into a definitively-public-issue (...) got recontextualised as if merely the public projection of personal angst. The article concludes by noting that in an era where public engagement increasingly means mediated public engagement, to take seriously the interactive, intertextual and rhetorical affordances of media discourse is to understand that and how sociologically imaginative work can – but does not always – end up circulating within public debate. (shrink)

In this book, T. L. Short corrects widespread misconceptions of Peirce's theory of signs and demonstrates its relevance to contemporary analytic philosophy of language, mind and science. Peirce's theory of mind, naturalistic but nonreductive, bears on debates of Fodor and Millikan, among others. His theory of inquiry avoids foundationalism and subjectivism, while his account of reference anticipated views of Kripke and Putnam. Peirce's realism falls between 'internal' and 'metaphysical' realism and is more satisfactory than either. His pragmatism is not verificationism; (...) rather, it identifies meaning with potential growth of knowledge. Short distinguishes Peirce's mature theory of signs from his better-known but paradoxical early theory. He develops the mature theory systematically on the basis of Peirce's phenomenological categories and concept of final causation. The latter is distinguished from recent and similar views, such as Brandon's, and is shown to be grounded in forms of explanation adopted in modern science. (shrink)

This series will include monographs and collections of studies devoted to the investigation and exploration of knowledge, information, and data-processing systems of all kinds, no matter whether human, (other) animal, or machine. Its scope is intended to span the full range of interests from classical problems in the philosophy of mind and philosophical psychology through issues in cognitive psychology and sociobiology (concerning the mental capabilities of other species) to ideas related to artificial intelligence and computer science. While primary emphasis will (...) be placed upon theoretical, conceptual, and epistemological aspects of these problems and domains, empirical, experimental, and methodological studies will also appear from time to time. While most philosophers and psychologists tend to believe that the rise of cognitive psychology has occurred concomitant with the decline of operant psychology, Terry L. Smith contends that nothing could be further from the truth. He maintains that operant psychology has discovered (and continues to discover) reasonably well-confirmed causal principles of intentional behavior, which go beyond what cognitive psychology can provide, while cognitive psychology, in tum, has the potential to supply analyses (and explanations) that account for them. Smith thus advances a surprising but nonetheless illuminating perspective for appreciating the place of operant conditioning within the discipline of psychology in this rich and fascinating work. J. H. F. (shrink)