Empirically-informed philosophy of mind (EIPM) has become a dominant research style in the twenty-first century. EIPM relies on empirical results in various ways. However, the extant literature lacks an empirical description of how EIPM philosophers rely on empirical results. Moreover, though EIPM is essentially a form of cross-disciplinary research, it has not been analyzed as cross-disciplinary research so far. We aim to fill the above two gaps in the literature by producing quantitative and qualitative descriptions of EIPM as a kind (...) of cross-disciplinary research. Our descriptions aim to enable metaphilosophers to evaluate EIPM methodologically and epistemically. Our analyses use co-citation and categorization analyses informed by the literature on interdisciplinarity. We present five sets of descriptions and identify the three most common types of cross-disciplinary interactions in EIPM. The resulting descriptions enable us to locate two metaphilosophical challenges for EIPM philosophers. One concerns how they should incorporate empirical results in different disciplinary contexts, and the other concerns which theoretical virtue(s) they should aim for when tinkering with scientific theories. (shrink)

Consumer ethics is the moral principles and standards that guide consumers to determine the certain consumption behaviors are ethically right or wrong. Whereas cultural and personal dimensions are crucial constructs affecting individual ethical attitudes and behaviors, few studies consider Confucian dynamism and the role of money in consumer ethics. Confucian dynamism, a cultural dimension based on Confucianism, has played a central role in guiding moral obligations and ethics in human relations in several East Asian countries. Thus, this study tested its (...) hypotheses using a sample of 521 respondents obtained via a systematic random sampling technique. The authors find that individuals with a higher tendency to Confucian dynamism are less tolerant of unethical practices. These findings also show that the role of money partially influences consumer ethical beliefs. Finally, we examine the impact of demographic variables and find age and education affect consideration of ethical values. (shrink)

Antibiotic resistance in bacteria has become a great threat to global public health. Tigecycline is a next‐generation tetracycline that is the final line of defense against severe infections by pan‐drug‐resistant bacterial pathogens. Unfortunately, this last‐resort antibiotic has been challenged by the recent emergence of the mobile Tet(X) orthologs that can confer high‐level tigecycline resistance. As it is reviewed here, these novel tetracycline destructases represent a growing threat to the next‐generation tetracyclines, and a basic framework for understanding the molecular epidemiology and (...) resistance mechanisms of them is presented. However, further large‐scale epidemiological and functional studies are urgently needed to better understand the prevalence and dissemination of these newly discovered Tet(X) orthologs among Gram‐negative bacteria in both human and veterinary medicine. (shrink)

對於person與self，「個人」與「自我」概念的釐清， 有助於東亞漢字文化圈內部的相互理解，並可作為東亞與西方對話的橋樑。 本書所收錄各篇論文大多涉及了「跨學科」與「跨文化」的研究，以「個人」（人格）與「自我」的概念作為串貫，當中包括中國思想、德國哲學、英國哲學、京都學派、當代新儒家哲學與臺灣日治時期哲學。在篇目安排上，以 〈非人類學觀點下的自我與個人〉作為全書在方法論上的引言，其後再列東亞傳統思想中具有主流意義的孔孟儒學、道家哲學與陽明心學，最後則列以東亞現代哲學。 本書所論及的中西思想家，主要有老子、孔子、孟子、莊子、王弼、王陽明、康德、海德格、謝勒、格林、西田幾多郎、田邊元、阿部次郎、和辻哲郎與洪耀勳等；主題方面，主要由人格、身心、語言與意識、場所、媒介、人間 與實存等議題組成。在個人與自我之概念的研討上，相當值得參考。.

東亞的儒家傳統是否「阻礙」或「促進」了科學發展？ 本書拒絕為此一問題給出片面、簡化的答案， 而著重釐清儒家思想、價值和制度在科學發展中所扮演的角色 過去數十年來，許多東亞國家取得傲人的經濟成就，同時也使得人們相信，支配此區域達數世紀之久的儒家思想，對於經濟奇蹟必定有正面作用。關於儒家思想――其概念、德性、預設、信仰、取向等――與近現代東亞之經濟、 產業、科技發展間的關聯，學界已有許多討論；透過這些討論，傳統東亞的世界觀如何滋生近代科學等課題，也受到熱切的關注。 這些討論當然有助於我們了解傳統中國的社會和文化，且深入儒家傳統的各個方面，但也並非無可指責。例如，相關討論經常只流於表面，甚至感情用事；在方法層次上，則傾向於一口氣回答所有問題。也就是說，關於東亞文化 與社會，關於儒家傳統以及其中的科學發展，堅實的學術討論其實不太多見。 本書所收錄十三篇論文，即是針對上述問題而發。書中多數論文著眼於科學和儒學間的關係，特別是儒家思想、價值和制度在科學發展中所扮演的角色。作者強調，在東亞世界，科學和儒學的關係錯綜複雜，不僅隨著時間變化， 更因人、因主題而呈現多種形態。我們不能過分地簡化科學和儒學的聯繫，例如將儒學視為有利或者有礙於科學發展的要素。欲究明兩者關聯，除了檢視儒學本身，更須涉及其他東亞社會和文化要素，如宗教、官僚體系等。本書 各篇或採取比較眼光，或討論關於跨文化比較的問題，並且著意揭示：儘管隨意的比較有其潛在危險必須克服，但為了深入理解東亞，比較性的研究不但可能，而且應當為之。.

Ben shu yi si xiang jiao liu wei he xin yi ti, Li zu yu dong ya wen hua chuan bo de xue shu fan chou, Tan tao zhu shun shui yu zhong ri wen hua, Si xiang, Zheng zhi, Xue shu deng fang mian suo qi de ying xiang yu zuo yong.

Xue xi he yan jiu Zhongguo zhe xue, yi ban lai shuo, Feng xian sheng shi ke chao er bu ke yue de. Yi si shi, hou ren wan quan ke neng er qie ye ying dang sheng guo Feng xian sheng, dan shi que bu neng rao guo Feng xian sheng. Rao guo Feng xian sheng, bu dan bi ran yao duo fei li qi, er qie rong yi zou wan lu er nan yu shen ru tang ao. Feng (...) Youlan zuo wei wo guo jin dai zhe xue de yi dai ju bo, zai mou zhong yi yi shang, ying xiang liao zheng ge jin dai Zhongguo zhe xue de ge ju. Er dui yu Feng Youlan zhe xue ji qi xue shu sheng ya de yan jiu, ye sui zhe dang dai guo xue yan jiu de xing qi, shou dao yue lai yue duo de guan zhu. Minguo shi qi de Zhongguo xue shu jie, ying gai shuo shi hui ju le yi da pi kua shi dai de xue shu jing ying, te bie shi zai chuan tong xue shu ling yu, kan cheng yi chang si xiang de sheng yan.ben shu zuo zhe zai hao ru yan hai de Minguo wen xian zhong, jing xin zheng li chu dang shi xue jie dui Feng Youlan zhe xue de hui ying he dui hua, qi zhong bao kuo zhu ru Chen Yinke, Jin Yuelin, Hu Shi, Zhang Dainian, Cai Shangsi deng yi da pi xue jie tai dou de wen zhang, zi liao xing fei chang qiang, bu jin fan ying le zhu wei xue zhe ge ren de du dao jian jie, geng cong yi ge ce mian fan ying le Minguo shi qi Feng Youlan zhe xue yan jiu de sheng kuang, dui dang xia yan jiu Feng Youlan zhe xue si xiang ju you zhong yao de can kao jia zhi. (shrink)

In analyzing oppressive systems like racism, social theorists have articulated accounts of the dynamic interaction and mutual dependence between psychological components, such as individuals’ patterns of thought and action, and social components, such as formal institutions and informal interactions. We argue for the further inclusion of physical components, such as material artifacts and spatial environments. Drawing on socially situated and ecologically embedded approaches in the cognitive sciences, we argue that physical components of racism are not only shaped by, but also (...) shape psychological and social components of racism. Indeed, while our initial focus is on racism and racist things, we contend that our framework is also applicable to other oppressive systems, including sexism, classism, and ableism. This is because racist things are part of a broader class of oppressive things, which are material artifacts and spatial environments that are in congruence with an oppressive system. (shrink)

Limited Aggregation is the view that when there are competing moral claims that demand our attention, we should sometimes satisfy the largest aggregate of claims, depending on the strength of the claims in question. In recent years, philosophers such as Patrick Tomlin and Alastair Norcross have argued that Limited Aggregation violates a number of rational choice principles such as Transitivity, Separability, and Contraction Consistency. Current versions of Limited Aggregation are what may be called Comparative Approaches because they involve assessing the (...) relative strengths of various claims. In this paper, we offer a non-comparative version of Limited Aggregation, what we call the Threshold Approach. It states that there is a non-relative threshold that separates various claims. We demonstrate that the Threshold Approach does not violate rational choice principles such as Transitivity, Separability, and Contraction Consistency, and we show that potential concerns regarding such a view are surmountable. (shrink)

EDITOR’S ABSTRACTThis paper argues that we cannot determine with certainty the sequence of the two parts of the Laozi text: “Way” and “Virtue”. These two parts were originally written independently by Lao Zi and in an uncertain chronological order. They originally circulated separately, and were later combined differently by various editors. Thus emerged the two Laozi versions: The one with “Way” preceding “Virtue” has dominated the transmission; the alternative order can be retrieved from recently discovered sources such as the Mawangdui (...) Silk Manuscripts and Han Bamboo Slips. (shrink)

Christopher Grau argues that the genetic basis for moral agency account of rightholding is problematic because it fails to grant all human beings the moral status of rightholding; it grants the status of rightholding to entities that do not intuitively deserve such status; and it assumes that the genetic basis for moral agency has intrinsic/final value, but the genetic basis for moral agency only has instrumental value. Grau also argues that those who are inclined to hold that all human beings (...) are rightholders should reconsider speciesism. In this paper, I argue that Grau's objections do not undermine the genetic basis for moral agency account of rightholding, and I also offer criticisms of Grau's defense of speciesism. (shrink)

There has been a long history of arguments over whether happiness is anything more than a particular set of psychological states. On one side, some philosophers have argued that there is not, endorsing a descriptive view of happiness. Affective scientists have also embraced this view and are reaching a near consensus on a definition of happiness as some combination of affect and life-satisfaction. On the other side, some philosophers have maintained an evaluative view of happiness, on which being happy involves (...) living a life that is normatively good. Within the context of this debate we consider how people ordinarily understand happiness, and provide evidence that the ordinary understanding of happiness reflects aspects of both evaluative and descriptive views. Similar to evaluative views, normative judgments have a substantive role in the ordinary understanding of happiness. Yet, similar to descriptive views, the ordinary understanding is focused on the person’s psychological states and not the overall life they actually lived. Combining these two aspects, we argue that the ordinary understanding of happiness suggests a novel view on which happiness consists in experiencing positive psychological states when one ought to. This view, if right, has implications for both philosophical and psychological research on happiness. (shrink)

本書引入伽達默爾哲學詮釋學為理論視角，以唐代僧人的傳記史料為研究對象，用新角度審視老問題，把“佛教中國化”還原為“理解如何可能”與“真理如何可能”兩個基本的哲學議題進行討論，以此來嘗試證明佛教中國化過 程的必然性以及中國佛教的合法性。本書論述了佛教在中國的樣態是儒家文化“前理解”與佛教本身“出世”特點相融合的“視域融合”的佛教。.

It is quite likely that parents will soon be able to use genetic engineering to select the sex of their child by directly manipulating the sex of an embryo. Some might think that this method would be a more ethical method of sex selection than present technologies such as preimplantation genetic diagnosis (PGD) because, unlike PGD, it does not need to create and destroy “wrong gendered” embryos. This paper argues that those who object to present technologies on the grounds that (...) the embryo is a person are unlikely to be persuaded by this proposal, though for different reasons. (shrink)

I have argued elsewhere that children have a moral right to be loved. Mhairi Cowden challenges my arguments. Among other things, Cowden believes that children do not need to be loved. In this paper, I explain why Cowden’s arguments fail and offer additional evidence for why children need to be loved.

Prozac's introduction in the late 1980s, caused a furor and focused debate on the acceptability of a drug that could do more than merely cure illness, pharmacological mood enhancement – that is, the use of drugs to improve mood beyond a level that is merely normal or healthy. As the possibilities and demand for mood enhancement increase, existing legislation will prove inadequate, designed as it is to regulate pharmaceuticals mainly for therapeutic use. This chapter explains why mood enhancement might be (...) desirable, explores some key ethical issues associated with it, and suggests how policy makers can respond to ensure that people use mood enhancement safely and responsibly. Whether it is appropriate to enhance one's mood might also depend on the manner in which the mood is experienced. While unpleasant states like depression may be appropriate and valuable in some cases, they can be disruptive and disabling if they continue indefinitely. (shrink)

First published in 2000. Routledge is an imprint of Taylor & Francis, an informa company.

First published in 2000. Routledge is an imprint of Taylor & Francis, an informa company.

First published in 2000. Routledge is an imprint of Taylor & Francis, an informa company.

What is chi? -- Why you can no longer feel your life energy -- Why is learning to rebuild your chi so important? -- How to feel your chi again -- Simple breathing exercises that build chi awareness -- How to keep your chi clean and pure -- How to make your chi stronger -- Flow your chi with t'ai chi meditative movements -- How to use chi to benefit yourself and others.

本书系统地讲述了艺术哲学的基本概念,艺术意象,艺术与形式,绘画、音乐与电影艺术,艺术与象征,艺术与民族文化心理等内容。.

The purpose of cultural competence education for medical professionals is to ensure respectful care and reduce health disparities. Yet as Berger and Miller (2021) show, the cultural competence framework is dated, confused, and self-defeating. They argue that the framework ignores the primary driver of health disparities—systemic racism—and is apt to exacerbate rather than mitigate bias and ethnocentrism. They propose replacing cultural competence with a framework that attends to two social aspects of structural inequality: health and social policy, and institutional-system activity; (...) and two psychological aspects of structural inequality: the clinical encounter, and the epistemic. -/- We agree with the structural approach. To that end, we think it would be fruitful to include attention to physical contributors to structural inequality, namely the material artifacts used in medicine. Devices, tools, and technologies can materialize biases, perpetuate oppression, and contribute to health disparities. Granted, not everything that interests philosophers can be squeezed into medical education. Nevertheless, there are compelling reasons for including the study of material artifacts in education designed to reduce health disparities. First, devices and tools often carry forward biases from the past, and keep biases hidden from plain sight. Second, by studying these artifacts, future clinicians can begin to see themselves as part of a larger sociotechnical system. Finally, as medicine becomes increasingly tech-laden, it’s important for clinicians to see how material artifacts (including algorithms) connect individuals to structures. This will help to undermine oversimplified narratives according to which objective tools and technologies can correct for the bias and subjectivity of flawed human beings. (shrink)

Where is imagination in imaginative resistance? We seek to answer this question by connecting two ongoing lines of inquiry in different subfields of philosophy. In philosophy of mind, philosophers have been trying to understand imaginative attitudes’ place in cognitive architecture. In aesthetics, philosophers have been trying to understand the phenomenon of imaginative resistance. By connecting these two lines of inquiry, we hope to find mutual illumination of an attitude (or cluster of attitudes) and a phenomenon that have vexed philosophers. Our (...) strategy is to reorient the imaginative resistance literature from the perspective of cognitive architecture. Whereas existing taxonomies of positions in the imaginative resistance literature have focused on disagreements over the source and scope of the phenomenon, our taxonomy focuses on the psychological components necessary for explaining imaginative resistance. (shrink)

Experiments have suggested that umbilical cord blood stem cells can be used to prevent diseases such as atherosclerosis. This paper discusses ethical issues surrounding such usage such as the uncertainty that individuals at risk of a disease will actually get the disease; issues related to research with children; safety issues; from where these stem cells would be obtained; and whether these usages should be considered as therapies or as physical enhancements.

本书阐述了中国审美文化史的史前时代、夏商之际的巫史艺术、周代礼乐的人文风貌、战国激情的个性展开等。.

The problem of imaginative resistance holds interest for aestheticians, literary theorists, ethicists, philosophers of mind, and epistemologists. We present a somewhat opinionated overview of the philosophical discussion to date. We begin by introducing the phenomenon of imaginative resistance. We then review existing responses to the problem, giving special attention to recent research directions. Finally, we consider the philosophical significance that imaginative resistance has—or, at least, is alleged to have—for issues in moral psychology, theories of cognitive architecture, and modal epistemology.

We apply a familiar distinction from philosophy of language to a class of material artifacts that are sometimes said to “speak”: statues. By distinguishing how statues speak at the locutionary level versus at the illocutionary level, or what they say versus what they do, we obtain the resource for addressing two topics. First, we can explain what makes statues distinct from street art. Second, we can explain why it is mistaken to criticize—or to defend—the continuing presence of statues based only (...) on what they represent. Both explanations are driven by the same core idea: the significance of statues arises primarily from what they do, and not what they say. (shrink)

Background: A significant concern for patients treated for cancer is fear of cancer recurrence. Although a common experience, some patients report high levels of FCR that are difficult to manage and result in over vigilant checking and high use of health services. There has been speculation about the relationship of FCR with gender with mixed reports from several systematic reviews.Aims: To determine the association of FCR with gender in previous reported studies and investigate the strength of this relationship with various (...) moderators including year of publication, type of cancer and measurement attributes of self-reported FCR instruments.Methods: A systematic review was conducted with searches of the literature from the MEDLINE, PubMed, Embase, and PsycINFO databases following PRISMA guidelines. All the included papers were divided into two groups, namely: “pure” that comprise only of patients with cancer types that both men and women can contract and “mixed” that report on patients with a variety of cancer types. The association between gender and FCR level was assessed by meta-analysis. A meta-regression was performed to investigate the moderating effects of factors including: the year of publication, cancer type, mean age of the sample and the length of the FCR scale measurement. This review was registered with PROSPERO, ID: CRD42020184812.Results: Finally, 29 studies were included. The N size of pooled participants was 33,339. The meta-analysis showed females to have an overall higher level of FCR than males. The meta-regression of moderating or control variables found little, if any, systematic variation in effect-sizes.Conclusion: This systematic review has clarified a potentially confused pattern of previous results in understanding the relationship between gender and FCR. Women report higher levels of FCR than men and this feature is one that clinicians and researchers can factor into their practice and future studies. The effect size is moderate, hence there is ample variation in FCR level, independent of gender, that requires further investigation. (shrink)

It has been widely reported that women are underrepresented in academic philosophy as faculty and students. This article investigates whether this representation may also occur in the domain of journal article publishing. Our study looked at whether women authors were underrepresented as authors in elite ethics journals — Ethics, Philosophy & Public Affairs, the Journal of Political Philosophy, and the Journal of Moral Philosophy — between 2004-2014, relative to the proportion of women employed in academic ethics (broadly construed). We found (...) that women are indeed underrepresented overall in prestigious ethics journal publishing. Though this is not our focus, we discuss possible causes for this finding, such as top ethics journals’ tendency not to publish much feminist philosophy; the impact of women’s lesser professional status or rank within philosophy on their prospects for, and success in, journal publishing; and the review process itself, which may disadvantage or discourage women authors — perhaps especially when their gender, rank, and affiliation are known to the editor or reviewer, or if their work is explicitly feminist. We discuss possible avenues for future research on the "woman problem" in philosophy, noting how our study relates to existing research on this issue. (shrink)