In lieu of an abstract, here is a brief excerpt of the content:Reviewed by:中国音乐教育与国际音乐教育 [Chinese Music Education and International Music Education] by Jianhua GuanMengchen LuJianhua Guan, 中国音乐教育与国际音乐教育 [Chinese Music Education and International Music Education] (Nanjing: Nanjing Normal University Press, 2013)In Chinese Music Education and International Music Education, Jianhua Guan examined Chinese music education and curriculum in relation to other countries’ music education through the lenses of internationalization. Written in Chinese, there were three sections with several chapters in each and one (...) appendix that documented interviews with American music educators such as Bennett Reimer.In the first section entitled, “On the Philosophy and Culture of Music Education,” Guan pointed out that global cultural development in the twenty-first century has influenced Chinese music education. He wrote richly on a diverse array of topics, including globalization, music education based on Chinese culture, music education during the Space Age, Chinese music education in institutions of higher learning, philosophy of music education, and the internationalization of music education. He concluded the first section by introducing the ideas of Chinese music educator Dan Zhaoyi, Chinese musicologist Wang Guangqi, American postmodern cultural and music education, and Reimer’s philosophy of music education. [End Page 194]The second section, “Music Education Curriculum and Teaching,” began by examining challenges faced by the twenty-first century Chinese music classroom. Subsequently, he discussed how teaching approaches in Chinese music education have changed in the twenty-first century, how traditional Chinese music may be taught in the Chinese classroom, and music as part of a multidisciplinary curriculum in secondary education. This was followed by a survey of thirty years of Chinese music education, music education in American universities (such as Wesleyan University), and the Suzuki mother tongue approach to music education. Throughout this section, Guan’s writings were interspersed with chapters translated from writings by Canadian, American, and Japanese scholars, such as in the chapter on “How Music Help Students’ Cognitive Development.” There was also a translation of an introduction to the Indian concept of Guru-Shisya Parampara.In the final section, entitled “On International Multicultural Music Education,” Guan discussed diverse approaches to music education in various parts of the world. Furthermore, he noted the writings of scholars such as Bruno Nettl and Alan Merriam, as well as James Albert Banks, Ram Mahalingam, and Cameron McCarthy. To create awareness of the international music education community, he covered important organizations such as the International Society for Music Education (ISME) as well as the United Nations Educational, Scientific and Cultural Organization (UNESCO). Discussing issues closer to China, he compared the issue of race in China with that of the United States, noting that racial problems are less pronounced in China due to its non-immigrant population. He concluded by writing about Chinese approaches to multicultural music education, making references in particular to two important conferences in China. Following the third section of the book, Guan presented interview transcripts with music educators such as Bennet Reimer.There is much to recommend about Guan’s work. First, he argued that philosophy of music education should be undergirded by culture, a position which he coined “music cultural philosophy” (yinyue wenhua zhexue 音樂文化哲學).1 For him, as the twenty-first century is one that is marked by globalization and multicultural development, musical traditions from different cultures, languages, ethnicities, and religions should not be neglected. Meanwhile, the establishment of the International Society for Music Education (ISME) creates an environment to better understand the inter-relationships between diverse cultures within music education.2 Guan argued for the importance of embracing diverse musical traditions for now and the future, navigating music education in China toward a multicultural philosophy. As music is related to history, culture, and human behavior, it is crucial for us to connect our cultures to others through music and contribute to societal development. In emphasizing the role of culture, Guan [End Page 195] contributed richly to philosophy of music education in China, which has in recent years been influenced by major philosophies from the West. He encouraged China to look within itself to shape its own philosophical thinking.Second, Guan appealed for China to have its own music education system, one which places traditional Chinese music and Chinese culture at its core, so as to free China from... (shrink)

Abstract:In 1952, John Cage wrote 4′33″ which famously asked the performer not to play a single note: tacet. This provocative work raises a number of questions. In music—and by extension, music education—what does it mean to not do something? What does it mean to make no sound? More fundamentally, what is the nature of non-action, non-sound, and even nothingness in and of itself? Since Cage was influenced by Eastern philosophy, we journey to Asia in search of insights into nothingness and (...) associated notions of absence and negation. In particular, we draw on the writings of Daoist philosophers, principally Laozi, to examine a quartet of philosophical terms, namely, wu (nothing/ness), wuwei (non-action), wusheng (non-sound), and wuaile (neither sorrow nor joy). Using these ideas, we propose a Daoist-inspired philosophy of music education, one that emphasizes the usefulness (yong) of nothingness (wu). (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Response to Chiao-Wei Liu, "Response to Leonard Tan and Mengchen Lu, 'I Wish to be Wordless': Philosophizing through the Chinese Guqin," Philosophy of Music Education Review 26, no. 2 (Fall, 2018): 199–202Leonard Tan and Mengchen LuChiao-Wei Liu's response to our paper raised important issues regarding the translation and interpretation of Chinese philosophical texts, our construals of Truth and ethical awakening, differences between the various Chinese philosophical traditions, (...) and the importance of recognizing students' selves as music educators work with them through diverse musical traditions. In this paper, we respond to each of these issues in turn.Liu rightly pointed out that the translation and interpretation of classical Chinese texts is complex. To support her argument, she cited a phrase from the [End Page 210] Zhuangzi that was quoted in our paper ("The fish trap exists because of the fish; once you've gotten the fish, you can forget the trap") and noted that it has often been used "to attribute to one's ungrateful attitude after receiving help from others."1 Taken on its own as a standalone, this reading appears plausible. Our interpretation, however, takes into account the quote in its original context:荃者所以在魚，得魚而忘荃；The fish trap exists because of the fish; once you've gotten the fish you can forget the trap.蹄者所以在兔，得兔而忘蹄；The rabbit snare exists because of the rabbit; once you've gotten the rabbit, you can forget the snare.言者所以在意，得意而忘言。Words exist because of meaning; once you've gotten the meaning, you can forget the words.吾安得忘言之人而與之言哉？Where can I find someone who has forgotten words so I can talk with the person?"2In each of the first three phrases, there are six characters followed by five. This pattern indicates that the first three phrases should be read as a whole rather than independently, which then lead to the final phrase–the playful climax which reveals that Zhuangzi's purpose here is to discuss language. The fish trap and rabbit snares are metaphors for words, while the fish and the rabbit are metaphors for meaning. Each of the first three phrases convey the same idea that if we get overly hung up on the means (that is, the fish trap, the rabbit snare, and words), we will never get to the Dao. Taken as a whole, the passage conveys the idea of words being mere means to the Dao, rather than the Dao itself, which supports the central theme of our paper: Philosophizing without words. Indeed, as Liu noted, the translation and interpretation of Chinese philosophical texts is a complex one, to which we add the importance of context.In our paper, we drew on the Buddhist notion of mingxin jianxing (明心見性) to explain how a guqin player quietly and meditatively clears her heart-mind before playing the instrument so that she can search for Truth within and discover her innermost self. Extending and adapting our ideas for contemporary music education, we proposed that music education is not just an outward journey to learn about composers, but also an inward one to learn about the self. Liu's construal of our work as claiming that "Truth does not reside within the [End Page 211] performer or the music, but is located in the space where the two are in sync" and also that "qualities aligned with the music are ethically good, whereas those that differ are not"3 extend our writing in ways we did not intend. Quite on the contrary, we agree with Liu that different students have different needs, hence our proposition for students to search inwards and discover themselves.In like vein, we agree with Liu that "when music learning becomes a means of assimilating toward one prescribed/predetermined standard, regardless of students' lived realities or how they make sense of the world, teaching then ceases to be moral."4 As noted in our paper, we are not in favor of a standards-based approach to music education that is rigid; similarly, we do not advocate the prescription of moral standards. The moral stories associated with the guqin tradition are heuristic; they aim to inspire ethical awakening, not to impose moral standards, and are therefore neither mechanistic nor to be... (shrink)

Abstract:In classical Greek philosophy, the pursuit of Truth was done primarily through logical argumentation using language as “Truth tool.” The major thinkers in classical China, on the other hand, were famously suspicious of language, with Confucius declaring, “I wish to be wordless.” They turned instead to music to express the philosophically ineffable. In this paper, we use the example of the Chinese guqin to show how music serves as “Truth tool” in the Chinese philosophical tradition; in fact, music may be (...) Truth itself. Through a quartet of interrelated themes–namely, the “Search for Truth,” the “Search for Harmony,” the “Search for Ethical Awakening,” and the “Search for Sagehood”–we show how playing the guqin constitutes the doing of philosophy in this musical tradition. Through the guqin, performers and listeners experience Confucian, Daoist, and Buddhist philosophical insights; no words are needed. We conclude by proffering implications for contemporary music education. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Response to Leonard Tan and Mengchen Lu, “‘I Wish to Be Wordless’: Philosophizing Through the Chinese Guqin.”Chiao-Wei Liu“I wish to be wordless” connects Chinese philosophical thinking to music education at large. Through discussions of values associated with the Chinese instrument guqin, Leonard Tan and Mengchen Lu exemplified “how music serves as ‘Truth tool’ in the Chinese philosophical tradition.” Specifically, the authors explored four ideas: “Search for Truth” (...) (求真), “Search for Harmony” (求和), “Search for Ethical Awakening” (求覺), and “Search for Sagehood” (求聖). These ideas embody insights from three major Chinese philosophical traditions: Confucianism, Daoism, and Buddhism. Time prevents me from exploring the complex issues related to the interpretation and translation of classical Chinese texts, but I will attempt to focus on some of the authors’ arguments and how they relate to the practice of music learning and teaching in the classroom.1Quoting Confucius in their article title, Tan and Lu called attention to the suspicion of language found in the conversation between Confucius and his disciple. Extending the argument, the authors referred to Daoist philosophers and argued that although language can transmit wisdom, words remain limited in their ability to capture “the grand unity of the whole” and thus can “detract us [End Page 199] away from Truth.” Tan and Lu suggested that music, unlike language, serves as a truth “tool” and allows one to arrive at the Dao (Truth). Truth is conceived as a way of understanding the world, “a universal order, a new world perspective....” I agree with the authors about the limitations of language in capturing the complexity of human experiences, yet I am perplexed at how Truth is interpreted throughout the article.For example, in their discussion of “Search for Truth,” Tan and Lu related the art of playing the guqin to the Buddhist notion of mingxin jianxing (明心見性), clearing the heart-mind, seeing the inner-self, and locating Truth within the guqin player. Truth here is framed as good moral qualities residing within one’s innermost self (xing 性). Based on Li Zhi’s argument, Tan and Lu stated that “since a guqin player is all about her heart-mind and one’s music is all about the musician, music is the heart-mind of the musician.” Assuming that the heart-mind of the guqin player and the music are one, Tan and Lu suggested that when music and the musician’s innermost self are in sync, the musician may be able to attain spiritual Enlightenment. The example of Chopin’s Nocturne Op. 9, no. 1 helps readers learn that Truth does not reside within the performer or the music, but is located in the space where the two are in sync: “An ‘authentic’ performance of Chopin is one that is not only ‘true’ to Chopin and the stylistic conventions of his times, but also ‘true’ to the performer’s innermost being.”While Tan and Lu’s argument places Truth in both music and the innermost self (xing) of the performers, herein lies an assumption that qualities aligned with the music are ethically good, whereas those that differ are not. The search for Truth is thus a task of refusing any potential influence by “unethical thoughts” in order to stay true to the music. Recognizing the existing norms guiding various music traditions, I wonder how ethical and unethical thoughts are understood in music classrooms. As a music teacher, if unethical thoughts are interpreted as materials and expressions that are different or irrelevant to the music work, how do music teachers make sense of students’ feelings—whether they are the longing for a sense of belonging in the school ensemble or the desire to excel in certain aspects of school life? Are these feelings or desires “unethical” because they are separate from the musical work? If all acts dedicated to the faithful representation of the music work are considered ethical, how about the different needs of different students?Furthermore, in describing “Search for Ethical Awakening,” Tan and Lu stated that music written for the guqin is often associated with moral stories. Learning about the stories associated with music would be mandatory for performers to be morally and spiritually attuned to the composer. While I agree with the authors... (shrink)

Religious beliefs in Chinese cultural background, especially in Chinese secular society, have rarely been systematically investigated. The nonreligious-based population in China endorses certain supernatural beliefs or has related transcendent experience, even though they usually claim themselves as non-believers. Therefore, the current research examined the spirituality-prosociality association in Chinese secular background, demonstrating how spiritual connection with the transcendence related to individual secular social life. A total of 440 Chinese participants completed our questionnaires in three survey studies. The results showed that: 1) (...) for the nonreligious-based population in China, spirituality was positively connected with personal prosocial trait, prosocial attitude, and prosocial behavior; 2) the prosocial trait of compassionate love partially mediated the association between spirituality and daily prosocial expenses on time and money; and 3) personal emphasis on moral principles such as ultimate justice beliefs partially mediated the association between spirituality and interpersonal altruism in organizational settings. Limitations and future directions were discussed. (shrink)

本书分为“我与《周易》”、“《周易》之义理”、“历代易学研究”、“韩国二李易学研究”、“《周易》与史学”五编,基本概括了吕绍纲先生易学研究的各个方面,浓缩了吕绍纲先生易学研究的精华。.

2. The mouth: Sexuality and metaphysics.

本书选录自先秦至辛亥革命前一百多位作者的215则家训,分为立志、修身、勉学、处世等主题,以注释、评说形式进行介绍。.

Recent studies have identified practical wisdom as a critical area for exploration in the domains of management and leadership. This paper delves into the cultivation and manifestation of practical wisdom in leadership, emphasizing the potential of narratives as an efficacious tool, as corroborated by academic literature. Employing practical wisdom theory and a refined analytical model, we examine the role of narratives as a key instrument for practically wise leaders. Through the provision of theoretical underpinnings and empirical evidence, our study seeks (...) to elucidate the tripartite interconnectedness of practical wisdom, narratives, and leadership. Subsequently, a conceptual model is developed and illustrated, outlining the relationship between narratives and practical wisdom across diverse leadership contexts. This analysis positions practical wisdom as a fundamental guidance for leaders’ narrative practices. Acknowledging the paper’s conceptual focus, we discuss the practical and theoretical implications of the proposed model and advocate for empirical inquiry to further enhance understanding of narrative practices in practically wise leadership. (shrink)

本书记录了我国南宋时期的思想家、文学家、改革家陈亮的生平事迹。他一生不忘恢复主张变革国策;他是南宋词史上不可忽视的名家。.

本书对构成现代西方哲学思潮的人本主义进行研究,以神话故事蕴涵的深刻意义为缘起论述西方人本主义思想的历史发展,并对中国传统文化人本主义思想进行探析等。.

As an important view in the epistemology of perception, dogmatism proposes that for any experience, if it has a distinctive kind of phenomenal character, then it thereby provides us with immediate justification for beliefs about the external world. This paper rejects dogmatism by looking into the epistemology of imagining. In particular, this paper first appeals to some empirical studies on perceptual experiences and imaginings to show that it is possible for imaginings to have the distinctive phenomenal character dogmatists have in (...) mind. Then this paper argues that some of these imaginings fail to provide us with immediate justification for beliefs about the external world at least partly due to their inappropriate etiology. Such imaginings constitute counterexamples to dogmatism. (shrink)

Pre‐marital sex for a woman is regarded as wrong in my country. As a result, it is socially forbidden for a woman to engage in this act. In order to present a woman as a virgin on her marriage day, she is subjected to pressure, and put under control both by her family and societal norms. However, a man is free and never made to suffer any of the above. A woman found to be a virgin on her first night (...) of marriage is seen as a normal person while one suspected to have lost her virginity is made to undergo a series of medical examinations to bring clarity to her situation. (shrink)

According to the algebraic approach to spacetime, a thoroughgoing dynamicism, physical fields exist without an underlying manifold. This view is usually implemented by postulating an algebraic structure (e.g., commutative ring) of scalar-valued functions, which can be interpreted as representing a scalar field, and deriving other structures from it. In this work, we point out that this leads to the unjustified primacy of an undetermined scalar field. Instead, we propose to consider algebraic structures in which all (and only) physical fields are (...) primitive. We explain how the theory of natural operations in differential geometry—the modern formalism behind classifying diffeomorphism-invariant constructions—can be used to obtain concrete implementations of this idea for any given collection of fields. For concrete examples, we illustrate how our approach applies to a number of particular physical fields, including electrodynamics coupled to a Weyl spinor. (shrink)

According to phenomenal conservatism or dogmatism, perceptual experiences can give us immediate justification for beliefs about the external world in virtue of having a distinctive kind of phenomenal character—namely phenomenal force. I present three cases to show that phenomenal force is neither pervasive among nor exclusive to perceptual experiences. The plausibility of such cases calls out for explanation. I argue that contrary to a long-held assumption, phenomenal force is a separate, non-perceptual state generated by some metacognitive mechanisms that monitor one’s (...) first-order mental processes and states. This new account advances our understanding of the nature of phenomenal force. (shrink)

Does phenomenal force, the distinctive phenomenology attributed to perceptual experience, really form an integral part of the latter? If not, what implications does it have for perceptual justification? In this paper, I first argue for a metacognitive account, according to which phenomenal force constitutes a separate, metacognitive state. This account opens up a previously unexplored path for challenging phenomenal conservatism or dogmatism, which has been a prominent theory of perceptual justification over the past two decades. Moreover, I investigate several alternative (...) possibilities in which phenomenal force might still be deemed as significant, but ultimately demonstrate that its epistemic role remains marginal at best. (shrink)

In this paper, I advance an original view of the structure of space called Infinitesimal Gunk. This view says that every region of space can be further divided and some regions have infinitesimal size, where infinitesimals are understood in the framework of Robinson’s nonstandard analysis. This view, I argue, provides a novel reply to the inconsistency arguments proposed by Arntzenius and Russell, which have troubled a more familiar gunky approach. Moreover, it has important advantages over the alternative views these authors (...) suggested. Unlike Arntzenius’s proposal, it does not introduce regions with no interior. It also has a much richer measure theory than Russell’s proposal and does not retreat to mere finite additivity. (shrink)

ABSTRACT Cognitive penetrability refers to the possibility that perceptual experiences are influenced by our beliefs, expectations, emotions, or other personal-level mental states. In this paper, I focus on the epistemological implication of cognitive penetration, and examine how, exactly, aetiologies matter to the justificatory power of perceptual experiences. I examine a prominent theory, according to which some cognitively penetrated perceptual experiences are like conclusions of bad inferences. Whereas one version of this theory is psychologically implausible, the other version has sceptical consequences. (...) In the second half of the paper, I suggest an alternative theory, drawing on recent empirical research on imagining-perception interaction and the epistemology of imagining. (shrink)

In this paper, I develop an original view of the structure of space—called infinitesimal atomism—as a reply to Zeno’s paradox of measure. According to this view, space is composed of ultimate parts with infinitesimal size, where infinitesimals are understood within the framework of Robinson’s nonstandard analysis. Notably, this view satisfies a version of additivity: for every region that has a size, its size is the sum of the sizes of its disjoint parts. In particular, the size of a finite region (...) is the sum of the sizes of its infinitesimal parts. Although this view is a coherent approach to Zeno’s paradox and is preferable to Skyrms’s infinitesimal approach, it faces both the main problem for the standard view and the main problem for finite atomism, leaving it with no clear advantage over these familiar alternatives. (shrink)

I propose a theory of space with infinitesimal regions called smooth infinitesimal geometry based on certain algebraic objects, which regiments a mode of reasoning heuristically used by geometricists and physicists. I argue that SIG has the following utilities. It provides a simple metaphysics of vector fields and tangent space that are otherwise perplexing. A tangent space can be considered an infinitesimal region of space. It generalizes a standard implementation of spacetime algebraicism called Einstein algebras. It solves the long-standing problem of (...) interpreting smooth infinitesimal analysis realistically, an alternative foundation of spacetime theories to real analysis, 277–392, 1980). SIA is formulated in intuitionistic logic and is thought to have no classical reformulations. Against this, I argue that SIG is such a reformulation. But SIG has an unorthodox mereology, in which the principle of supplementation fails. (shrink)

Challenge-oriented organizational citizenship behavior or the organization-improving tasks employees perform beyond their job description is important for high organizational performance, but the organizational factors influencing it are poorly understood. In this study, we explored how inclusive leadership influences employees’ challenge-oriented organizational citizenship behavior in the Chinese context, drawing on data from 558 employees in high-tech industries. Multivariate correlation analysis showed that inclusive leadership promotes employees’ challenge-oriented organizational citizenship behavior and that this influence is partly mediated by work engagement. Further, it (...) showed that organizational innovative atmosphere has a moderating effect on the relationship between inclusive leadership and employees’ challenge-oriented organizational citizenship behavior. In effect, this study expands the range of predictive variables for challenge-oriented organizational citizenship behavior and provides not only theoretical insight but also practical guidance for leaders who seek to motivate this behavior in their employees. (shrink)

Despite the prevalent role of guanxi in conducting business in Chinese, it is unclear whether interpersonal guanxi fosters interfirm trust. Taking a contingency approach, this study examines how institutional (government–market relationship and Buddhism influence) and individual (relative role performance and the span of partner control) factors moderate the association between interpersonal guanxi and interfirm trust. Based on a paired survey between salespersons and sales managers and two secondary datasets, this study finds that interpersonal guanxi is positively associated with interfirm trust. (...) Moreover, this positive effect is stronger when firms operate in regions with strong government–market relationships and strong Buddhism influence. In addition, the positive relationship is weaker when guanxi resides in boundary spanners who have relatively high role performance, but becomes stronger when boundary spanners have a broad span of partner control. These findings highlight the situations in which guanxi at an interpersonal level is more or less likely to foster interfirm trust. (shrink)

Despite the prevalent role of guanxi in conducting business in Chinese, it is unclear whether interpersonal guanxi fosters interfirm trust. Taking a contingency approach, this study examines how institutional and individual factors moderate the association between interpersonal guanxi and interfirm trust. Based on a paired survey between salespersons and sales managers and two secondary datasets, this study finds that interpersonal guanxi is positively associated with interfirm trust. Moreover, this positive effect is stronger when firms operate in regions with strong government–market (...) relationships and strong Buddhism influence. In addition, the positive relationship is weaker when guanxi resides in boundary spanners who have relatively high role performance, but becomes stronger when boundary spanners have a broad span of partner control. These findings highlight the situations in which guanxi at an interpersonal level is more or less likely to foster interfirm trust. (shrink)

Previous studies have found a link between red and aggressive behavior. For example, athletes who wear red uniforms in sports are considered to have a competitive advantage. So far, most previous studies have adopted self-report methods, which have low face validity and were easily influenced by the social expectations. Therefore, the study used two implicit methods to further explore the association between red and aggressiveness. A modified Stroop task was used in Experiment 1 to probe college students’ differences between “congruent” (...) tasks and “incongruent” tasks. Result showed that participants responded more quickly to the congruent tasks than the incongruent tasks. Then, in order to adapt to the competitive context, Experiment 2 used an implicit association test with photos of athletes as the stimulus to college students and athletes to evaluate “congruent” tasks as well as “incongruent” tasks, respectively. According to the results, both college students and athletes respond faster to congruent tasks than to incongruent tasks. Besides, athletes’ reactions to the red–aggressiveness association are faster than college students, which may relate to the athletes’ professional experience. The athletes may be more aggressive and impulsive. Overall, the study has attempted to examine the association between red and aggressiveness through implicit methods, but in the future, researches are need to find a deep association from brain mechanism aspect. (shrink)

BackgroundParent-mediated intervention has been studied in promoting skill acquisition or behavior change in the children with autism spectrum disorder. Most studies emphasize on the improvement of child’s core symptoms or maladaptive behaviors, making parental perceived competence and self-efficacy secondary. Yet, the evaluations of intervention implementation are under-reported, especially when translating such interventions into a new population or context. This research investigated the intervention implementation of a 12-week parent coaching intervention which was delivered through telehealth and tailored to Chinese population. The (...) intervention was based on the Parent-mediated Early Start Denver Model with culturally adapted lectures, manuals, and demonstration and commentary videos. This study aimed to evaluate the intervention implementation by assessing parents’ satisfaction, acceptability, appropriateness, and feasibility.MethodA randomized controlled trial was conducted with two telehealth conditions: self-directed and web+group therapy. Parents in the self-directed condition received intervention individually through the online learning platform. The web+group therapy condition navigated the same program with weekly 1.5-h group coaching sessions via videoconferencing. This mixed-methods study used a concurrent convergent design to evaluate the intervention implementation at post-intervention. The quantitative data was collected from the Program Evaluation Survey and the qualitative data was collected from five focus groups.ResultsParents in self-directed group reported significantly lower scores in total perceived competence than parents in web+group therapy condition, while there was no group difference on the total self-efficacy. Tailored feedback, demonstration and commentary videos, peer commenting, live coaching, and guided reflection were the top-five acceptable telehealth strategies that were strongly endorsed by parents. Family centered care, home-based intervention, strategies relative to daily activities, the remote learning platform, and the program-based community were elements that parents considered when evaluating the program’s appropriateness. Parent modeling, step-by-step instructions, and tailored feedback were key components in making intervention strategies feasible for parents to implement at home.ConclusionFindings indicate the application of telehealth was acceptable, appropriate, and feasible for Chinese parents. Group-based parent coaching intervention via videoconferencing could be a promising home-based service model to increase parental perceived competence. A large-scale RCT is needed to investigate the effectiveness of group-based PMI via telehealth. (shrink)

We tend to think that perceptual experiences tell us about what the external world is like without being influenced by our own mind. But recent psychological and philosophical research indicates that this might not be true. Our beliefs, expectations, knowledge, and other personal-level mental states might influence what we experience. This kind of psychological phenomena is now called “cognitive penetration.” The research of cognitive penetration not only has important consequences for psychology and the philosophy of mind, but also has interesting (...) epistemological implications. According to the Downgrade Thesis, some cognitively penetrated perceptual experiences give their subjects less justification for believing their penetrated contents than perceptual experiences that are unpenetrated to represent those contents would usually give. In this paper, I propose an innovative argument for the Downgrade Thesis. First, I develop a positive account of how some cognitive penetration works, according to which cognitive states influence perceptual experiences by triggering some imaginings. Second, I argue that imaginings do not give their subjects justification for believing their contents. I apply this epistemology of imagining to cognitive penetration, and argue that because of the role that imaginings play, some cognitively penetrated experiences also give their subjects less justification for believing their penetrated contents. (shrink)

Weyl’s tile argument purports to show that there are no natural distance functions in atomistic space that approximate Euclidean geometry. I advance a response to this argument that relies on a new account of distance in atomistic space, called the mixed account, according to which local distances are primitive and other distances are derived from them. Under this account, atomistic space can approximate Euclidean space (and continuous space in general) very well. To motivate this account as a genuine solution to (...) Weyl’s tile argument, I argue that this account is no less natural than the standard account of distance in continuous space. I also argue that the mixed account has distinctive advantages over Forrest’s (Synthese 103:327–354, 1995) account in response to Weyl’s tile argument, which can be considered as a restricted version of the mixed account. (shrink)

Weyl's tile argument purports to show that there are no natural distance functions in atomistic space that approximate Euclidean geometry. I advance a response to this argument that relies on a new account of distance in atomistic space, called "the mixed account," according to which local distances are primitive and other distances are derived from them. Under this account, atomistic space can approximate Euclidean space (and continuous space in general) very well. To motivate this account as a genuine solution to (...) Weyl's tile argument, I argue that this account is no less natural than the standard account of distance in continuous space. I also argue that the mixed account has distinctive advantages over Forrest's (1995) account in response to Weyl's tile argument, which can be considered as a restricted version of the mixed account. (shrink)

Ms. B. was a 70-year-old woman who presented with a chief complaint of “my belly got puffy.” She noted that her waistband got progressively tighter as her abdomen swelled up on the month prior to her admission. Although not painful, the swelling caused considerable discomfort and anorexia.Ms. B. was a 70-year-old woman who presented with a chief complaint of “my belly got puffy.” She noted that her waistband got progressively tighter as her abdomen swelled up on the month prior to (...) her admission. Although not painful, the swelling caused considerable discomfort and anorexia.Ms. B. had come to the university hospital by referral from her primary care doctor. She was my first patient on my junior clerkship in internal medicine, a specialty I was particularly interested in going into. It is a rare opportunity for a medical student to pick up a mystery case. Ms. B. had come to us without a diagnosis. (shrink)