This paper begins with a contrast between two different views about whether the five sensory consciousnesses are accompanied by vikalpa. For the Abhidharmakośa, the five sensory consciousnesses are accompanied by the svabhāva-vikalpa whose nature is vitarka; but for Yogācāra, the five sensory consciousnesses are without that particular kind of svabhāva-vikalpa because vitarka is regarded as belonging merely to the mental consciousness. My hypothesis for explaining such difference is that Yogācāra assigns that particular kind of svabhāva-vikalpa to mental consciousness rather than (...) to the five sensory consciousnesses. I then look for possible functions of vitarka-vicāra that could map to svabhāva-vikalpa: (a) conceptual vitarka-vicāra in an unconcentrated state; (b) conceptual vitarka-vicāra in a concentrated state; (c) nonconceptual vitarka-vicāra in an unconcentrated state; (d) non-conceptual vitarka-vicāra in a concentrated state. I argue that the svabhāva-vikalpa in the Abhidharmakośa should map to (c) and (d), which in Yogācāra maps to mental perception (mānasapratyakṣa) stipulated by Dignāga. This refers to the discernment of the shape of a cognitive object in the foreground against the background. I end this paper with some general observations about why Yogācāra maps the svabhāvavikapla to the mental consciousness, and about the different senses covered by the Buddhist notion of vikalpa, which is broader than the sense of "conceptualization" as we now understand it. (shrink)

This dissertation argues that the Yogâcāra Buddhism transmitted by the Indian translator Paramârtha (Ch. Zhendi 真諦) underwent a significant transformation due to the influence of his later Chinese interpreters, a phenomenon to which previous scholars failed to paid enough attention. I begin with showing two contrary interpretations of Paramârtha’s notion of jiexing 解性. The traditional interpretation glosses jiexing in terms of “original awakening” (benjue 本覺) in the Awakening of Faith and hence betrays its strong tie to that text. In contrast, (...) a contrary interpretation of jiexing is preserved in a Dunhuang fragment Taishō No. 2805 (henceforth abbreviated as T2805). The crucial part of this dissertation consists in demonstrating that T2805 and the Awakening of Faith represent two competing lineages of the interpreters of Paramârtha. The first clue is that modern scholars have voiced objection to the traditional attribution of the Awakening of Faith to Paramârtha. In addition, I discovered that striking similarities exist between T2805 and Paramârtha’s corpus with respect to terminology, style of phrasing, and doctrine. I further draw attention to the historical testimonies about two different doctrinal views held by Paramârtha’s interpreters. Therefore, I argue that there were two lineages in the name of Paramârtha’s disciples around 590 CE: the indirect lineage interpreted Paramârtha through the lens of the Awakening of Faith; and the direct lineage—represented by T2805—preserved Paramârtha’s original teachings but died out prematurely. Later Chinese Buddhist tradition mistakenly regards the indirect lineage as Paramârtha’s true heir and attributes the Awakening of Faith to Paramârtha. This implies that Paramârtha may have agreed with Xuanzang 玄奘 (600-664) much more than scholars used to assume. For example, Xuanzang’s characterization of the notion of “aboriginal uncontaminated seeds” looks very similar to how Paramârtha depicts jiexing. It also implies that we should distinguish the strong sense of the notion of “tathāgatagarbha” in the Awakening of Faith from its weak sense. The fact that even Vasubandhu endorses the weak sense of “tathāgatagarbha” strongly challenges the received wisdom that Yogâcāra and Tathāgatagarbha were two distinct and antagonistic trends of thought in India. (shrink)

As of July 1, 2008, females aged 11-26 years seeking status as permanent residents in the United States must produce documentation that they have received the human papillomavirus vaccine before the U.S. Citizenship and Immigration Services will approve their status adjustment. Immigration rights activists and public health officials have objected to this new requirement on the grounds that it is unnecessary and imposes unreasonable barriers to lawful immigration due to its expense. The Supreme Court has generally upheld mandatory vaccination requirements (...) for citizens and non-citizens and has tolerated federal immigration regulations that would be unconstitutional if applied to citizens. However, the HPV vaccination requirement may be arbitrary, unnecessary, and discriminatory as applied to green card applicants who pose no greater threat to public health than citizens who are not subject to the same requirements. Furthermore, the requirement may also impose unreasonable restraints on aliens individual liberties as well as real barriers to immigration. (shrink)

As of July 1, 2008, females aged 11-26 years seeking status as permanent residents in the United States must produce documentation that they have received the human papillomavirus vaccine before the U.S. Citizenship and Immigration Services will approve their status adjustment. Immigration rights activists and public health officials have objected to this new requirement on the grounds that it is unnecessary and imposes unreasonable barriers to lawful immigration due to its expense. The Supreme Court has generally upheld mandatory vaccination requirements (...) for citizens and non-citizens and has tolerated federal immigration regulations that would be unconstitutional if applied to citizens. However, the HPV vaccination requirement may be arbitrary, unnecessary, and discriminatory as applied to green card applicants who pose no greater threat to public health than citizens who are not subject to the same requirements. Furthermore, the requirement may also impose unreasonable restraints on aliens individual liberties as well as real barriers to immigration. (shrink)

Understanding the meaning of a sentence is crucial for Buddhists because they put so much emphasis on understanding the verbal expressions of the Buddha. But this can be problematic under their metaphysical framework of momentariness, and their epistemological framework of multiple consciousnesses. This paper starts by reviewing the theory of five states of mind in the Yogācārabhūmi, and then investigates debates among medieval East Asian Yogācāra thinkers about how various consciousnesses work together to understand the meaning of a sentence. The (...) major differences between the various explanations proffered lie in the minimum number of types of consciousnesses involved, and the minimum linguistic marks cognized, in order for one to understand a sentence consisting of four Chinese characters. I show that in these disputes, two points are key: First, the role played by the mental consciousness that arises simultaneously with a sensory consciousness: that is to say, whether a sensory consciousness should still be regarded as essential for understanding, if the simultaneous mental consciousness also cognizes the same mark. Second, whether the syntactic structure of a sentence is taken into consideration: that is to say, whether there is a separate determination of understanding regarding each character, or there is no determination until one has heard two or more characters and takes them as a syntactically meaningful unit. (shrink)

Only problems that cannot be solved without representational changes can be regarded as pure insight problems; others are classified as pseudo-insight problems. Existing studies using neuroimaging...

It is commonly agreed that logic studies the form of arguments and that the concept of a consequence relation is based on the idea of truth-preservation in all models. Based on some observations about arguments involving conditionals, Brogaard and Salerno argue that the consequence relation should be defined in terms of truth-preservation within one fixed context. I will argue that Ichikawa’s contextualism for counterfactuals can be treated as an elucidation of what they have in mind. Instead of standing for or (...) against Stalnaker’s or Lewis’s semantics of counterfactuals, I will argue that the key to explaining the phenomena in question is the concept of a consequence relation. To support the point above, logical contextualism or relativism will be introduced and defended. I thus suggest that the concept of a consequence relation is sensitive to the context in which a certain argument is asserted. (shrink)

It is commonly agreed that logic studies the form of arguments and that the concept of a consequence relation is based on the idea of truth-preservation in all models. Based on some observations about arguments involving conditionals, Brogaard and Salerno argue that the consequence relation should be defined in terms of truth-preservation within one fixed context. I will argue that Ichikawa’s contextualism for counterfactuals can be treated as an elucidation of what they have in mind. Instead of standing for or (...) against Stalnaker’s or Lewis’s semantics of counterfactuals, I will argue that the key to explaining the phenomena in question is the concept of a consequence relation. To support the point above, logical contextualism or relativism will be introduced and defended. I thus suggest that the concept of a consequence relation is sensitive to the context in which a certain argument is asserted. (shrink)

There are marked similarities between Confucian ideas about the relationship between action, knowledge and learning, and contemporary educational thinking about action research. Examples can be seen in the relationship between action and research. First, Confucius emphasized the importance of ‘action’ which was different from ‘research’. The Confucian view of action implies that one should engage in a research process of deliberation in advance and then decide whether to take action or not. This kind of researched action is refined by the (...) process of deliberation which could be called ‘research pre action’—the first stage of action research. Second, Confucius emphasized the importance of knowledge, and this reveals that Confucius emphasized the importance of knowledgeable action. This view of the relationship between knowledge and action inspires an insight into the relationship between knowledge, action, and action research. This competence to research and acquire new understanding in action could be called ‘research in action’—the second stage of action research. Third, Confucius emphasized the importance of learning to connect the relationship between knowledge and action. According to Confucius, learning is an important medium to accumulate knowledge, enable action, and improve the relationship between knowledge and action. And it might enable the possibility of a set of relations in which ‘action’ and ‘research’ might no longer be segregated in their traditional dichotomy. This relationship could be called ‘research on action’ in the third stage of action research. These observations of the Confucian view show a new direction in action research. (shrink)

Shows how John Dewey’s visit to China from 1919 to 1921 influenced his social and political thought.

This paper advocates learned in the religious context of liberation, the "theology," a concept can be reasonably applied to religious traditions other than Christianity. According to that "beyond the world community and how the phenomenon of contact" as a general theological issues, and Consciousness-only school of Buddhism, one of the major literature of the "photo Mahayana theory of" how to respond to this issue. In the "photo Mahayana theory" in this issue of "inaction of the Dharma Realm to save sentient (...) beings in the phenomenal world and promising" in the form of presentation. This stands for "photo Mahayana theory" to this problem, but through three Buddha body of theory. In short, the body of law to the Buddha Dharma and sentient beings as a contact intermediary. On the one hand, body of law as a Buddha in the phenomenal world to attend the results, which do not transcend the phenomenal world; other hand, the body of law were no wisdom to properly recognize the judicial system, and therefore associated with the Dharma Realm. Further, the body of law can not smell, good enough for practical enlightenment through the body of living beings must engage with the changes in the body, while the body of law and the relationship between the other two, is equivalent to no difference between the intellect and wisdom after that relationship. Finally, the "photo Mahayana theory" liberation school structure and Christianity's "Christology" of relief to make a simple comparison study architecture, and as a conclusion. This paper begins with arguing that within the larger context of soteriology, the notion of "theology" can be legitimately applied to other religious traditions than Christianity. Following this, I propose that the issue of how the realm of transcendence could relate to the realm of phenomenon can serve as an example of a general theological issue across religious boundaries. I then investigate how this issue is discussed in the Mahāyānasamgraha as a seminal text in the Buddhist Yogācāra tradition. In the Mahāyānasamgraha, the above issue is formulated as the question of how unconditioned Dharma-realm could save the sentient beings in the conditioned world. I argue that the asnwer provided in the Mahāyānasamgraha hinges on its theory of three bodies of the Buddha. In short, the Dharma-body bridges between the Dharma-realm and sentient beings. On the one hand, the Dharma-body is the result of a bodhisattva's enduring practice in the phenomenal world, and hence does not transcend over the phenomenal world; on the other hand, the Dharma-body correctly knows the Dharma- realm through the non-discriminating cognition , and hence relates to the Dharma-realm. Furthermore, since sentient beings cannot see the Dharma-body, they can be taught only by the Enjoyment-body and the Transformation-body of the Buddha. The relation between the Dharma-body and the other two bodies is identical to the relation between the non-discriminating cognition and the subsequently-acquired cognition . Finally, this paper ends with a brief comparison between the soteriological scheme in the Mahāyānasamgraha and the scheme reflected in the issue of Christology. (shrink)

This study uses a rational ethical decision-making framework to examine the influence of moral intensity (potential harm and social pressure) on whistleblowing intention and behaviour using organisational commitment as a moderator. A scenario was developed, and an online questionnaire was used to conduct an empirical analysis on the responses of 533 participants. The mean age and years of work experience of the respondents were 31 and 8.2 years, respectively. The results show, first, that while moral intensity is correlated with whistleblowing (...) intention, only the potential harm is positively correlated with such intention. Second, potential harm and social pressure differentially affect whistleblower choice of using an internal or external channel. Third, organisational commitment has a moderated mediation effect among moral intensity, whistleblowing intention and behaviour. Fourth, whistleblowers may be grouped into four conceptual types: indifferent, rebel, mature and spoil. Finally, theoretical and managerial implications of the findings are discussed. (shrink)

Recognized as one of the greatest philosophers in classical China, Chu Hsi is especially known in the West through translations of one of his many works, theChin-su Lu. Julia Ching, a noted scholar of Neo-Confucian thought, provides the first book-length examination of Chu-Hsi's religious thought, based on extensive reading in both primary and secondary sources.

This study aims to disclose how the magnetic resonance imaging neuroimaging approach has been applied in education studies, and what kind of learning themes has been investigated in the reviewed MRI neuroimaging research. Based on the keywords “brain or neuroimaging or neuroscience” and “MRI or diffusion tensor imaging or white matter or gray matter or resting-state,” a total of 25 papers were selected from the subject areas “Educational Psychology” and “Education and Educational Research” from the Web of Science and Scopus (...) from 2000 to 2019. Content analysis showed that MRI neuroimaging and learning were studied under the following three major topics and nine subtopics: cognitive function, science education, and brain development. As for the type of MRI neuroimaging research, the most frequently used approaches were functional MRI, followed by structural MRI and DTI, although the choice of approach was often motivated by the specific research question. Research development trends show that the neural plasticity theme has become more prominent recently. This study concludes that in educational research, the MRI neuroimaging approach provides objective and empirical evidence to connect learning processes, outcomes, and brain mechanisms. (shrink)

In this paper, I shall discuss Nishida’s 西田 philosophy of body from the aspects of acting intuition, rhythm, and situatedness. Pure experience used to be the starting point of Nishida’s early philosophy. In his later philosophy, however, the keyword in Nishida’s philosophy is no longer “experience” but “acting.” It is neither “I think therefore I am” nor “I will therefore I am,” but “I act therefore I am.” As the organ of acting intuition, body is one of the most important (...) philosophical concepts in Nishida’s later philosophy. I shall interpret the philosophy of acting intuition as a phenomenology of rhythm. Also, I shall argue that acting intuition can be understood as a situated action. For Nishida, our body is historical: I am not a knowing body, but an acting body. (shrink)