We explored the need for an ecosystem approach based on relational systems when conducting research on South Korea’s cultural industry. We used Mollard’s (2009. L’ingeniere culturelle. Paris: PUF) idea of the participants in the French cultural system as a key reference and extended it to the notion of the platform, which is the core concept of South Korea’s cultural industry ecosystem (CIE). We also utilized the idea of the “semiotic square of consumption values” from Floch to explicate each platform and (...) participant, which play a significant role in South Korea’s CIE. By defining a role rooted in the relationship and values for each subject (i.e., the production, consumption, authority, and intermediary subjects), we aimed to better understand the ecosystem of the cultural industry and focused on K-pop as a specific aspect of South Korea’s cultural sector by identifying the current identity of each participant. (shrink)

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)

3. Han-Chung kŭnse chŏngch'i sasangsa pigyo.

In Hong Kong, media education is not a new initiative. With the recent education reform, curricular space will undergo significant changes. Instead of having fixed subject boundaries, key learning areas will be introduced. As such, media education will find much more space for negotiating a place in the reformed curriculum. This study aims to look at how media education is implemented in schools in Hong Kong and the content and pedagogy of the media education curriculum against the background of education (...) reforms. (shrink)

In this article I examine Michel Serres’s seminal study of Leibniz: Le Système de Leibniz et ses modèles mathématiques, a book which, in spite of its significance, has never been dis...

1. 하나가 여럿에게 가는 길 - 2008년 11월 동아시아 경제공동체포럼 기조강연, 인천 드림시티에서 2. 물 - 마음과 돈과 물의 시대에 부쳐 3. 님 - 획기적 재분배의 이원집정제에 관하여 4. 도깨비 - ‘신의 우물’ 근처에서 춤추는 가난한 도깨비 이야기 5. 혁신 - 중국의 혁신은 ‘법혜월’과 같은 화엄개벽의 여성!

This article contends that an adequate investigation of the role and effects of race in the history of philosophy requires an elucidation of the ways in which the history of philosophy functions as a “territorial” structure. This argument is developed through an extensive cross-examination of Peter Park's Africa, Asia and the History of Philosophy: Racism in the Formation of the Philosophical Canon 1780–1830 and Catherine König-Pralong's La colonie philosophique. Écrire l'histoire de la philosophie aux XVIIIe et XIXe siècles. I show (...) that although the two studies inquire into the fixation of the history of philosophy on Europe that took place in German and French philosophy at the end of the eighteenth and the beginning of the nineteenth century, they do so via different explanatory frameworks, highlighting diverging critical strategies in the dismantling of Eurocentrism in the discipline. In the final part I contrast three broad critical strategies against the Eurocentric orientation of the historiography of philosophy based on opposite problematizations of the territoriality of the history of philosophy: the territory as jurisdiction, relational field, and space of address. (shrink)

Che 1-p'yŏn. Ch'ŏndo wa inbŏp (inbŏpch'ŏn) -- 1. Kodae Chungguk ŭi inbŏpch'ŏn ch'ŏrhak sasang -- 2. Sŏnjin sidae ch'ŏnmyŏnggwan ŭi chŏn'gae -- 3. Sŏnjin sidae chŏnt'ong chaeigwan -- 4. Kunju wa minbon : Sŏnjin sidae kunju, minbollon kwa chŏhang, hyŏngmyŏng sasang -- 5. Ch'ŏndo ŭi naeyong kwa inbŏp ŭi panyŏng - Che 2-p'yŏn. Hangsang kwa pyŏnhwa -- 1. To ŭi hangsangsŏng kwa pyŏnhwasŏng -- 2. Pŏp ŭi hangsangsŏng kwa pyŏnhwasŏng -- 3. Pŏpchesasang hangsang kwa pyŏnhwa -- 4. Ch'im Ka-bon kwa (...) Yang Kye-ch'o ŭi pyŏnbŏmnon pigyo -- Che 3-p'yŏn. P'yŏnghwa ŭi pŏp kwa yebang pŏphak : punjaeng ŭi p'yŏnghwa haegyŏl kwa yebang. (shrink)

Objective: The purpose of this study was to explore the rate of prolonged grief disorder and associated factors in a large sample of diverse college students. Sources of grief support and perceived helpfulness of support were also examined.Method: An online survey was administered to bereaved students at three colleges at the City University of New York. PGD measured by the Inventory of Complicated Grief was the primary outcome. Chi-squared and t-tests were used to assess the association between PGD and associated (...) factors.Results: A total of n = 899 participants completed the Inventory of Complicated Grief based on a significant death loss = >12 months. An estimated 13.4% met criteria for PGD. The rate of PGD was associated with race, history of anxiety or depression, trauma other than the death, insecure attachment style, kinship to the deceased, closeness to the deceased, cause of death, and sudden/unexpected death. The majority of students sought grief support from a friend or family member.Conclusion: The rate of PGD in this sample of college students is similar to that of adults and most prevalent for students of color. Identification of those most at risk is critical to referring these students to effective treatments. (shrink)

People today live within the context of a globalized world with people of many cultures and religions living together. This intermixing of peoples, cultures, societies and religions creates the opportunity for different religions and thoughts to combine into new perspectives and develop a more relevant Christianity. The basic tenets of Asian culture, religion and thought can instruct and develop theology so that theology can remain relevant to our modern world. In particular, the Asian understanding of Chi can nurture a stronger (...) theological perspective of the Holy Spirit. This paper will examine Chi and illustrate the similarities it shares with the Holy Spirit to work towards a pneumatology which will encourage people to live harmoniously and peacefully with one another. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Christ as the Truth, the Light, the Life, but a Way?Bokin KimA conservative Korean Presbyterian pastor asks me what I know about Christ. He asks again what a Buddhist can know about Christ. He claims that Christ cannot be understood from the other aspects of view, but only from the Christian view. Then do I know at all about Christ?My Buddhist understanding of Christ does not start with how (...) Christ has been understood in the Christian context. My understanding is based on the reading of the Christian scripture. My reading of the scripture is guided by Sot’aesan’s understanding of Christianity. 1According to my reading, the Bible presents two meanings of Christ: Christ in the transhistorical sense and Christ in the historical sense. The meaning of Christ as the Truth, the Light, and the Life represents a Christ in the transhistorical sense. The meaning of Christ as a way represents a Christ in the historical sense. Because Jesus did not make any distinction or clarification between these two meanings, it is obvious that even the Christian tradition has confusion on the meaning of Christ. As a result, most Christians hold to an exclusive view of Christ that claims his uniqueness.My attribution of two meanings of Christ is derived from a similar distinction in Buddhism. Buddha in the transhistorical sense represents the universal nature of Buddha, which is identical with Truth. Truth can be replaced by other terms, such as Light or Life. Buddha in the historical sense means the historical nature of Buddha. In this sense, Buddha is unique and should not be depicted as absolute nor as universal. Likewise, Christ can be construed in these two ways.Christ as the Truth, Light, and LifeWhen I read the description of Christ as the Truth, Light, and Life in the Gospel according to John, I feel a strong urge to replace Christ with the term Buddha—not Gautama Buddha but Dharmakaya Buddha. Here Christ refers to the source of the historical Christ just as Dharmakaya Buddha is the source of historical Buddha. In this sense, Christ cannot be compared with any beings in the world and thus is being described absolutely. Christ only is the Truth, Light, and Life. Similarly, there is a Zen koan saying, “Buddha alone exists.”Here the terms Christ and Buddha do not point to historical figures such as Jesus of Nazareth and Siddhartha Gautama. According to a story related to the compilation of Buddha’s teaching, Ananda, who heard Buddha talk the most, was excluded from the committee of compilation. The reason was that Ananda saw the corporal aspect of the Buddha only, but he could not meet the spiritual aspect of the Buddha. [End Page 76] The term awakening in the Buddhist tradition refers to understanding the absolute or universal nature within each transient being.It seems wrong if one claims that only Christ, not Buddha, is the Truth, Light, or Life. By the same token it is wrong to say that Buddha alone, not Christ, exists in eternity. It is wrong to identify historical figures such as Jesus or Gautama with the Truth, Light, or Life. It is more erroneous to exclusively describe only one historical figure as the Truth, Light, or Life. According to my understanding, the terms Christ and Buddha are not the starting point for arguing the uniqueness of the historical Jesus or Gautama but for awakening our absolute or universal nature. That is, Christ as Truth, Light, and Life is our true nature or true self. In this nature there is no distinction between Christ and Buddha, between Christ and me, or between Buddha and me.Regardless of how our foundation is named—Christ (or God), Buddha (Dharmakaya Buddha), Tao, or Wu-chi—our foundation is the basis from which religions are originated.Christ as a WayChrist is a way to our foundation—in other words, the Truth, Light, and Life. Christ’s way is faith/grace. Jesus taught that the faith in God and grace from God would bring forth salvation to the believers. Similarly, Buddha is a way to the Truth, Light, and Life. Buddha’s way is practice/enlightenment... (shrink)

We are a technological society, no doubt about it. Our devices keep us informed while isolating us from each other and from ourselves, our true selves. There is, however, another technology, an inner technology that brings us back to our true selves and gives us the ability to create lives of joy, abundance and wisdom. Kim Stanwood Terranova calls it The Technology of Intention and in this book she teaches the reader how to tap into this technology and unleash its (...) power. We all have the power... we've just forgotten how to use it. Intentions give us the pathway to consciously create our lives. They are the powerful force that points the energy in the direction of all we wish to manifest. This book is a map and a guiding light in assisting us to not only understand the power we each have, but also to give us the road map and step-by-step process to ignite that power. We all have the ability to co-create our lives and the use of intentions make it possible. (shrink)

Lawrence Anthony and Françoise Malby love animals-so when they hear that a herd of wild African elephants needs a new home, they welcome the herd to their wildlife sanctuary-Thula Thula-with open arms. What follows in this beautifully illustrated true story is an extraordinary cross-species friendship that will move readers and warm the hearts of animal lovers at every age.

Bernard Williams’ Shame and Necessity (1993) was an influential early contribution to what has become a broader movement to rehabilitate shame as a moral emotion. But there is a tension in Williams’ discussion that presents an under-appreciated difficulty for efforts to rehabilitate shame. The tension arises between what Williams takes shame in its essence to be and what shame can do—the role that shame can be expected to play in ethical life. Williams can—and we argue, should—be read as avoiding the (...) difficulties stemming from this tension, but this requires a reevaluation of several of his central claims about shame’s role in ethical thought and experience. For instance, his broad claims that the “structures of shame” can “give a conception of one’s ethical identity” (93), and that shame “mediates … between ethical demands and the rest of life” (102), cannot be taken at face value. What emerges is a view that is in a sense less ambitious, but also more in tune with the spirit of Williams’ larger project. There may also, we suggest, be a more general lesson: We should be suspicious of the temptation to seek some special affinity between shame and ethical life, lest we distort our understanding of both. (shrink)

This chapter contains sections titled: Beyond Simulation and the Theory‐Theory A Hybrid Theory of Interpretation and Prediction Innateness on a Hybrid Model The Poverty of the Stimulus Acquisition and General Learning Abilities Optimality, Adaptation, Learning Reprise References.

Baudrillard Reframed offers the arts student and others working with Baudrillard's ideas an accessible overview of his better known arguments, as well as ...

Social service professionals use a unique set of principles to guide their decisions within a broad and complex array of situations. Straight Talk about Professional Ethics provides readers with the guidelines that will help them make decisions in a manner that is clinically and ethically effective. This book explains the seven core concepts that guide ethical practice in the helping professions: self-determination, informed consent, competence, confidentiality and privacy, attention to conflicts of interest, maintenance of professional boundaries, and professionalism and integrity. (...) Developing a commitment to the ethics of a profession and an understanding of how those ethics apply to commonly occurring workplace situations is a major element of professional preparation. (shrink)

Although informed consent is important in clinical research, questions persist regarding when it is necessary, what it requires, and how it should be obtained. The standard view in research ethics is that the function of informed consent is to respect individual autonomy. However, consent processes are multidimensional and serve other ethical functions as well. These functions deserve particular attention when barriers to consent exist. We argue that consent serves seven ethically important and conceptually distinct functions. The first four functions pertain (...) principally to individual participants: (1) providing transparency; (2) allowing control and authorization; (3) promoting concordance with participants' values; and (4) protecting and promoting welfare interests. Three other functions are systemic or policy focused: (5) promoting trust; (6) satisfying regulatory requirements; and (7) promoting integrity in research. Reframing consent around these functions can guide approaches to consent that are context sensitive and that maximize achievable goals. (shrink)

Direction of fit theories usually claim that beliefs are such that they “aim at truth” or “ought to fit” the world and desires are such that they “aim at realization” or the world “ought to fit” them. This essay argues that no theory of direction of fit is correct. The two directions of fit are supposed to be determinations of one and the same determinable two-place relation, differing only in the ordering of favored terms. But there is no such determinable (...) because of ineliminable asymmetries between the way that beliefs “aim at truth” and the way that desires “aim at realization.” This essay traces the ills of direction of fit theory to a misunderstanding of Anscombe and proposes a cure that distinguishes theoretical and practical thought by appeal to a distinction between thought in the form of a state and thought in the form of an event. (shrink)

Is Anscombean practical knowledge independent of what the agent actually does on an occasion? Failure to understand Anscombe’s answer to this question is a major obstacle to appreciating the subtlety and plausibility of her view. I argue that Anscombe’s answer is negative, and turns on the nature of mistakes in performance, and reveals a distinctive implicit metaphysics of mind and knowledge, structured by related capacities and exercises of capacities. If my interpretation is correct, then practical knowledge shares features with knowledge-how (...) and knowledge-that, but deserves its own epistemic category. (shrink)

The aim of the present study was to investigate the association between work-related moral stress, moral climate and moral sensitivity in mental health nursing. By means of the three scales Hospital Ethical Climate Survey, Moral Sensitivity Questionnaire and Work-Related Moral Stress, 49 participants’ experiences were assessed. The results of linear regression analysis indicated that moral stress was determined to a degree by the work place’s moral climate as well as by two aspects of the mental health staff’s moral sensitivity. The (...) nurses’ experience of ‘moral burden’ or ‘moral support’ increased or decreased their experience of moral stress. Their work-related moral stress was determined by the job-associated moral climate and two aspects of moral sensitivity. Our findings showed an association between three concepts: moral sensitivity, moral climate and moral stress. Despite being a small study, the findings seem relevant for future research leading to theory development and conceptual clarity. We suggest that more attention be given to methodological issues and developing designs that allow for comparative research in other disciplines, as well as in-depth knowledge of moral agency. Copyright © 2011 by SAGE Publications. (shrink)

Büchi, J. R. The monadic second order theory of [omega symbol]₁.--Büchi, J. R. and Siefkes, D. Axiomatization of the monadic second order theory of [omega symbol]₁.

The aim of this Swedish study was to develop the concept of moral sensitivity in health care practice. This process began with an overview of relevant theories and perspectives on ethics with a focus on moral sensitivity and related concepts, in order to generate a theoretical framework. The second step was to construct a questionnaire based on this framework by generating a list of items from the theoretical framework. Nine items were finally selected as most appropriate and consistent with the (...) research team’s understanding of the concept of moral sensitivity. The items were worded as assumptions related to patient care. The questionnaire was distributed to two groups of health care personnel on two separate occasions and a total of 278 completed questionnaires were returned. A factor analysis identified three factors: sense of moral burden, moral strength and moral responsibility. These seem to be conceptually interrelated yet indicate that moral sensitivity may involve more dimensions than simply a cognitive capacity, particularly, feelings, sentiments, moral knowledge and skills. (shrink)