Green innovation has been attracting much attention from academia and practice, but the influence of religion as an important informal institutional factor has not been fully investigated in existing studies. Taking Chinese listed companies from 2008 to 2019 as a sample, this study attempts to examine the relationship between religious atmosphere and corporate green innovation performance. The empirical results indicate that a religious atmosphere (Buddhism and Taoism as a whole) can significantly improve corporate green innovation performance, particularly high-quality green innovation. (...) The positive association between religion and green innovation performance is attenuated by pervasive formal institutions (i.e., environmental regulation), indicating that there is a substitutive effect between religion and formal institutions. We also find that Taoism mainly supports these results, while Buddhism has a limited impact, showing that there is a heterogeneous effect between different religions. We further find that the positive impact of religious atmosphere on green innovation performance is more pronounced in low-governance enterprises and low-polluting industries. This study contributes to research on the antecedents of corporate green innovation and the consequence of religion, which is of great significance to the value of religion in business practice. (shrink)

As the prevalence of self-harm among adolescents in Chinese escalates, finding out the potential risk factors associated with self-harm behaviors has aroused much attention. This study aims to explore the association between parent-child separation and series of self-harm subtypes among Chinese adolescents. We survey a total of 4,928 middle school students aged from 12 to 18 years at school. Parent-child separation was investigated from four dimensions—occurrence of parental separation, separation status, age at first separation and duration of separation. Self-harm series (...) are deemed as five subtypes—highly lethal self-harm, less lethal self-harm with visible tissue damage, self-harm without visible tissue damage, self-harmful behaviors with latent damage and psychological self-harm. Multivariate logistic regression is used to explore the associations between parent-child separation and different subtypes of self-harm among adolescents. Paternal separation is associated with each type of self-harm whilst maternal separation is not correlated with highly lethal self-harm. Except for highly lethal self-harm, the other four subtypes of self-harm demonstrate a relation with both length of paternal separation and maternal separation with aOR ranging from 1.02 to 1.06. Individuals who suffer parental separation prior to the age of three were at a higher risk for four types of less-lethal self-harm. The association of parent-child separation with self-harm deserves our attention, and future research is needed to identify the underlying mechanisms. (shrink)

PurposeTo examine the influence of family functioning on college students’ loneliness and the mediating effects of core self-evaluation and problematic mobile phone use.MethodsFamily Function Scale, Core Self-evaluation Scale, Problem Mobile Phone Use Scale, and Loneliness Scale were used to investigate 8,524 college students.Results Family functioning positively predicted core self-evaluation and negatively predicted loneliness ; Core self-evaluation negatively predicted problematic mobile phone use and loneliness ; Problematic mobile phone use significantly positively predicted loneliness ; Core self-evaluation and problematic mobile phone use (...) showed a significant chain-mediation effect between family functioning and loneliness.ConclusionThe results are helpful to comprehend the producing mechanism of loneliness and provide a theoretical basis for the intervention of loneliness. (shrink)

To investigate the effects of left-behind children’s empathy and coping styles on school adjustment, 605 left-behind children in the third grade from three rural elementary schools in Suzhou, Anhui Province were selected to complete the Chinese version of the Interpersonal Reaction Index Scale, the Coping Style Scale, and the School Adjustment Behavior Scale for Primary and Secondary School Students. The results showed that emotional empathy positively predicted children’s social competence, and negatively predicted children’s antisocial behavior; cognitive empathy positively predicted children’s (...) social competence; the role of positive coping styles mediated the relationship between cognitive empathy and social competence, and that between cognitive empathy and antisocial behavior; negative coping styles mediated the relationship between cognitive empathy and antisocial behavior; both positive and negative coping styles mediated the relationship between emotional empathy and social competence, and that between emotional empathy and antisocial behavior. The findings of the study are valuable for understanding the relationship between empathy and school adjustment, which also helps to enhance the school adjustment of left-behind children. (shrink)

Business Ethics, the Environment & Responsibility, EarlyView.

A positive connection has been established between personality traits and suicidal ideation. However, the possible mediation of resilience within this association has never been thoroughly discussed. In this study, we aimed to investigate this topic by using population-based cross-sectional survey data of 4,489 Chinese children and adolescents. A self-administered questionnaire was used to collect information from the participants. Univariate and multivariate logistic regression models were adopted to measure the crude and adjusted associations between personality traits, SI, and resilience. Path analysis (...) was performed to evaluate the mediation of resilience in the association between personality traits and SI. For 4,489 study subjects, the mean age was 13.4 years, ethnic minorities accounted for 71.8%, and over a half were middle school students. The reported prevalence rates for 1-week, 1-year, and lifetime SI were 27.6%, 35.5%, and 56.7%, respectively. Girls reported a significantly higher prevalence of SI than boys. Path analysis results revealed a prominent mediation of resilience; moreover, for different dimensions of personality traits, the proportion of mediation by resilience varied. Our major findings suggest that resilience-based intervention measures could be considered in preventing personality traits related to suicidal risk among youngsters. For children and adolescents, the measuring of personality dimensions may also be helpful in targeting key subpopulations of intervention priority. (shrink)

This chapter contains sections titled: Existential‐Ontological Analysis of Death Reorientation of the Concept of Death Drawing Inspiration from the Doctrine of Death of Chinese Philosophy Endnotes.

Dieser Aufsatz versucht zunächst aufzuzeigen, dass unter den oberflächlichen Unterschieden zwischen Marx und Heidegger strukturelle Ähnlichkeiten in ihrem Denken liegen, die sich als doppelte Kritik manifestieren. Der Grund dafür liegt in der gemeinsamen Erkenntnis beider Philosophen, dass die Grundlagen der Theorie in der alltäglichen Erfahrung des Lebens und Herstellens liegen. Zweitens teilen Heidegger und Marx auch ihre Betonung des Begriffs der Praxis, die trotz ihrer jeweiligen Vorlieben für Individualität und Gesellschaftlichkeit nicht im Widerspruch zueinander steht, sondern sich vielmehr ergänzt. Mit (...) Hilfe der Analyse von Marcuse sehen wir jedoch wieder, dass Heideggers Ontologisierung und Neutralisierung der Praxis ihn bis zu einem gewissen Grad in die von ihm selbst heftig kritisierte “Theoretisierung” der Philosophie zurückfallen lässt. Und hier liegt die Möglichkeit, über Heidegger hinauszugehen, indem man zu Marx zurückkehrt. (shrink)

Im Unterschied zum starken ontologischen Interesse Heideggers entwickelt Gadamer die Konzeption der Hermeneutik als praktischer Philosophie. Mit Heidegger schenkt Gadamer dem Begriff φρόνησις bei Aristoteles und dessen Unterschied zu τέχνη große Beachtung, gleichwohl entfernt er sich insofern von seinem Lehrer, als die Momente von σύνεσις und ἦθος, die von Heidegger vernachlässigt werden, wieder einmal freigelegt und betont werden. Darin ist die Vorantreibung der Methodologie charakteristisch, durch die der formale Ansatz bei Heidegger zum geschichtlichen Ansatz transformiert wird. Damit kann Gadamer einen (...) anderen Weg der praktischen Philosophie als Heidegger gehen, wodurch jedoch gerade der von Heidegger beanspruchte vortheoretische Charakter der Philosophie garantiert wird. Auf diese Weise kommt Gadamers kritische Aneignung von Heidegger zustande, die aber eben die Bedeutung des ontologischen Ansatzes Heideggers in unserem Zeitalter bekundet. (shrink)

I make my living by writing. Someone once said to me, "It's no good writing like this; you've no life! "At first I thought he meant I was dead, and I got very angry. Then I suddenly thought that the word' life" could be used in a different way. Writers often go and live for a while in remote places where conditions are hard, and such excursions are called "experiencing life." This expression may sound as if it refers to a (...) corpse momentarily coming back to life, but that is not actually what it means. These writers do it in order to gain some understanding of a hard life and to write better books, and it is a very good way to set about it. This was what the person speaking to me meant by "life": He did not mean I needed to die. When I realized that, my anger turned to joy. Although I had lived and worked with a production team in a very poor area, I did not consider that I had seen enough of life. Far from it; in fact, I needed more experience of it. But I still felt that "experiencing the hard life" would be a better way of putting it. Leaving out the adjective implies that "life" means frequently having to suffer hardship—there is a presumption that life is to be understood especially in a negative sense. People of my age have all had the experience of contrasting present happiness with past misery: Listening to reports of past sufferings, eating "recalling suffering" meals, and so on. This is not the same as "experiencing life," but there are some similarities. As we all know, in the old society poor people led lives worse than the lives of cattle, eating chaff and greens—not vegetables, but wild plants—and the "recalling suffering" meals were modeled on the diet of the poor in the old society. (shrink)

Myocardial disarray is the screening tool for HCM (hypertrophy cardiomyopathy). It is also found in hypertension, congenital heart disease, corpulmonale, etc. Many patients died from heart failure due to myocardial disarray. The risk of premature death may be determined by the degree of myocyte disarray. This article reviews the anatomical explanation of myocardial disarray. It also discusses the pathogenesis of the myocardial disorganization that causes heart failure. How to measure myocardial disarray has also been assessed. Therefore, early detection of myocardial (...) disarray is advised to prevent heart failure. (shrink)

I am now halfway along the road of life; if we liken the human lifespan to a single day, it is now noon. Childhood is when we wake up from our slumbers and need some time to get over our morning lassitude, before we throw ourselves into our work; at midday, our energy is at its greatest, but we already feel tiredness looming; by dusk, we just want to finish off the day's work and get ready to sink into eternal (...) rest. If you look at it in this way, as I do, work is the most important thing in a person's life. But not everyone would agree with this view. I know that in China, country folk see having children as the most important thing in their lives. You bring up your children and then you die, leaving space for them—this is a very common way of thinking. But in the towns there is a different way of thinking, though I don't know if it is very common, and that sees winning social status as the most important thing in life. If you stand in front of the wall on Babaoshan in Beijing where the ashes of the dead are placed, you can gain some understanding of this attitude. On the grave of an old gentleman there I saw written, "Deputy Department Director, Deputy Branch Secretary, Associate Professor, Deputy Director of Such-and-Such a Teaching and Research Section, etc." It would of course be better for the old gentleman if the word "Deputy" could be removed from all of those, but that word is the best evidence for this way of thinking. And incidentally, in graveyards I have been to look at in the United States, I found that only two things were written on the gravestones: One was the dates of birth and death; the other was the dates of military service. This shows that they believe these two things are the only ones worth recording about a person's life: That this subject of God came into the mortal world, and that this citizen served his country loyally. To write anything else would be superfluous. I think this is a simpler and more unaffected way of thinking though probably it is overly distressing to write in a youth magazine about what I've seen written on graves, and I should get back to the main topic as soon as possible. (shrink)

Die Dimension der Kulturphilosophie wird in der Phänomenologie Husserls in drei Stufen unterteilt: Die erste Stufe besteht aus der Phänomenologie der “Lebenswelt” sowie der kritischen Reflexion der naturwissenschaftlichen Kultur in Europa, die unser Leben bis in die Gegenwart hinein beherrscht. Die Phänomenologie der Lebenswelt, die Husserl auch “philosophische Kultur” nennt, wird vornehmlich als Therapie gegen die Krise der europäischen Wissenschaften entwickelt, welche die Form einer technisch-wissenschaftlich geprägten Zivilisation verabsolutiert und zur V ergessenheit des lebensweltlichen und sinnlichen Ursprungs geführt haben. Die (...) sich entfaltende Kultur ist zweitens für Husserl jene Gestaltung menschlicher Wirklichkeit, in welcher die Philosophie und deren V orformen in den Religionen aller nationalen Kulturtraditionen als tatsächliche Kulturleistungen wirksam werden. In seinen Kaizo-Aufsätzen hat er phänomenologisch die religiöse von der wissenschaftlichen Kultur unterschieden und ihre jeweilige Herkunftsgeschichte dargestellt. Die letzte Stufe aller Kulturwirklichkeit sieht Husserl in jener Dimension, die er vornehmlich als Korrelat von Heimwelt und Fremdwelt zu bezeichnen sucht. Das interkulturelle Verständnis und die Kommunikationen der Kulturwelten orientiert sich vor allem an diesem intersubjektiven V erständnismodell von Heimwelt und Fremdwelt, das tief in der “Erde” der “Lebenswelt” wurzelt. (shrink)

本书系统论述了与人的优死有关的生理学、哲学、心理学、伦理学及社会学等问题,同时系统地探讨了死亡标准、临终关怀、安乐死及死亡教育等优死实践问题。.

The target article (Nelson et al. 2023) offers a valuable contribution to the “paradox of experience,” which was illustrated by using examples about access to unproven medical products and disabili...

Affection in perception does not exhaust itself in a single subjective act of turning-towards an object. Husserl’s analyses of the propagation of affection in perception, which have not been systematically or thoroughly thematized up until now, offer a much more complex picture of affection, which this article brings to the fore. The affective power distributes itself irregularly in perception. The differentiation of perceptual field into foreground and background prepares the field for the investigation of the distribution of affections. This investigation (...) leads from lower to higher levels of constitution, from simple to complex relations, and from sensations of the lived body to egological factors. In the third section, three directions of propagation of affection and, collectively, six modes of affective awakening are thoroughly analyzed. I end with a discussion of a recent critique of Husserl’s “abstract” approach to affection, which seeks to offer an insight into how a complete theory of affection would look like. (shrink)

A survey is made of work since 1879 on foundational problems viewed as an analysis, by reduction and formalization, of the concepts proof, feasible, number, set, and constructivity. It is suggested that there are five domains of concepts and methods, viz., anthropologism, finitism, intuitionism, predicativism, and platonism. It is also suggested that the central problem is to characterize these domains by formalization and to determine their interrelations by different forms of reduction. Finally, the range of logic in the narrower sense (...) is discussed, and applications of mathematical logic are briefly outlined.ZusammenfassungDie Entwicklung der Grundlagenforschung seit dem Jahre 1879 wird hier im Überblick dargestellt und zwar vom Standpunkt einer Analyse durch Reduktion and Formalisierung der Begriffe Beweis, Zahl, Menge und Konstruktivität aus gesehen. Fünf Bereiche von Begriffsbildungen und Methoden werden zu Grunde gelegt, nämlich: Anthropologismus, Finitismus, Intuitionismus, Prädikativismus und Platonismus. Als zentrale Aufgabenstellung wird hier die Charakterisierung dieser Bereiche durch Formalisierung betrachtet und weiterhin die Bestimmung ihrer gegenseitigen Zusammenhänge durch verschiedene Arten von Reduktionen. Schliesslich wird das Gebiet der Logik im engeren Sinne diskutiert und Anwendungen der mathematischen Logik skizziert.RésuméL'article réexamine les travaux faits depuis 1879 sur les problèmes du fondement des mathématiques, que P'on considère comme des analyses par réduction et formalisation des concepts de démonstration, de nombre, d'ensemble, et de constructivité. On suggère qu'il existe cinq domaines de concepts et de méthodes, à savoir: anthropologisme, finitisme, intuitionisme, « predicativism » et platonisme. On suggère aussi que le problème essentiel consiste à caractériser ces domaines par formalisation et à déterminer leurs relations réciproques par différentes formes de réduction. Finalement, on étudie la portée de la logique prise dans son sens le plus étroit et on esquisse rapidement les applications de la logique mathématique. (shrink)

译自: Vorlesungen uber die Geschichte der Philosophie/G. W. F. Hegel. -- Stuttgart: Fr. Frommanns Verlag., 1928. -- 书末附: 专名索引. -- 书脊题: 汉译名著.

In the summer of 1997 one could scarcely enter a bookstore in Beijing without encountering Wang Xiaobo's pensive and defiant look on the cover of dozens of books displayed at the entrance. Wang had suddenly died in the spring of that year at the age of forty-five. Born in Beijing in 1952 to a family of intellectuals, he remained attached to China's capital despite periods of separation, such as during the Cultural Revolution, when he was sent to Yunnan (...) to "learn from the peasants" and taught in a "people-run-school" in Shandong, and also during the 1980s, when he studied in the United States . Wang always returned to Beijing, in the late 1970s to study economy and business at the People's University and in the late 1980s to teach there. After retiring in 1993, he devoted his time to writing: poetry, novels, essays, non-fiction, and a movie script. (shrink)

Dieser Aufsatz versucht zunächst aufzuzeigen, dass unter den oberflächlichen Unterschieden zwischen Marx und Heidegger strukturelle Ähnlichkeiten in ihrem Denken liegen, die sich als doppelte Kritik manifestieren. Der Grund dafür liegt in der gemeinsamen Erkenntnis beider Philosophen, dass die Grundlagen der Theorie in der alltäglichen Erfahrung des Lebens und Herstellens liegen. Zweitens teilen Heidegger und Marx auch ihre Betonung des Begriffs der Praxis, die trotz ihrer jeweiligen Vorlieben für Individualität und Gesellschaftlichkeit nicht im Widerspruch zueinandersteht, sondern sich vielmehr ergänzt. Mit Hilfe (...) der Analyse von Marcuse sehen wir jedoch wieder, dass Heideggers Ontologisierung und Neutralisierung der Praxis ihn bis zu einem gewissen Grad in die von ihm selbst heftig kritisierte „Theoretisierung“ der Philosophie zurückfallen lässt. Und hier liegt die Möglichkeit, über Heidegger hinauszugehen, indem man zu Marx zurückkehrt. (shrink)

In this article, I critique a moral argument developed in Frances Kamm’s Intricate Ethics: Rights, Responsibilities, and Permissible Harm. The argument, which I label the Best Outcome Argument, aims to criticize the Taurekian idea that it is not worse if more people die than if fewer do in conflict situations, where it is hard to distinguish individuals from one another solely by reference to the relative strength of their claims. I argue that the Best Outcome Argument is flawed for three (...) reasons: the symmetry feature defined by the impartiality principle holds only in a limited class of conflict situations; individuals should be treated in a consistent way throughout the whole process of reasoning; comparative evaluations gained in different contexts, at least in some cases, cannot be used in one and the same argument. (shrink)

Diese Arbeit wirft neues Licht auf das Verhältnis zwischen dem späten Husserl und dem frühen Heidegger. Der Schwerpunkt liegt in den Rückbezügen auf die epistemische Position Husserls, die den Vergleich vorbereiten. Der Autor liefert vor allem in der Analyse des Evidenzproblems besondere Ansatzpunkte für weitere Untersuchungen. Grundlegend ist die Unterscheidung zwischen der auf das Ur-Ich bezogenen epistemischen Genesis und der auf das Vor-Ich bezogenen ontologischen Genesis, denen entsprechend zwei gegensätzliche Verhältnisse zwischen dem Zweitbewußtsein und dem kinästhetischen Bewußtsein entstehen. Konsequent gelangt (...) die Arbeit zum Resultat: Das Vor-Ich kann sich in der epistemischen Position Husserls zum Ur-Ich, aber in der ontologischen Position Heideggers zum Dasein entwickeln. (shrink)

Obwohl in der Forschung es nicht selten ist, Heideggers Gedanken im Lichte des Verhältnisses zwischen Theorie und Praxis zu betrachten, benimmt Heidegger sich selbst gegen diese Dichotomie. Um die Kritik Heideggers an dieser Dichotomie und seine Konzeption der ursprünglichen Einheit zwischen Theorie und Praxis zu verstehen, muss auf Heideggers Lektüre der aristotelischen praktischen Philosophie zurückgeführt werden. Es wird zu zeigen versucht, dass Heideggers Ontologisierung der Praxis darauf abzielt, den vortheoretischen Praxisbegriff, der im Unterschied zur Einheit von Theorie und Poiesis ist, (...) herauszuarbeiten. Die Ontologisierung kommt durch die Methode der formalen Anzeige zustande, die in diesem Sinne im Mittelpunkt Heideggers Philosophie steht. (shrink)

The purposes of research were to describe the neonatal clinicians' personal views and attitudes on neonatal ethical decision-making, to identify factors that might affect these attitudes and to compare the attitudes between neonatal physicians and neonatal nurses in Taiwan. Research was a cross-sectional design and a questionnaire was used to reach different research purposes. A convenient sample was used to recruit 24 physicians and 80 neonatal nurses from four neonatal intensive care units in Taiwan. Most participants agreed with suggesting a (...) do not resuscitate (DNR) order to parents for dying neonates (86.5%). However, the majority agreed with talking to patients about DNR orders is difficult (76.9%). Most participants agree that review by the clinical ethics committee is needed before the recommendation of ‘DNR’ to parents (94.23%) and nurses were significantly more likely than physicians to agree to this (p=0.043). During the end-of-life care, most clinicians accepted to continue current treatment without adding others (70%) and withholding of emergency treatments (75%); however, active euthanasia, the administration of drug to end-of-life, was not considered acceptable by both physicians and nurses in this research (96%). Based on our research results, providing continuing educational training and a formal consulting service in moral courage for neonatal clinicians are needed. In Taiwan, neonatal physicians and nurses hold similar values and attitudes towards end-of-life decisions for neonates. In order to improve the clinicians' communication skills with parents about DNR options and to change clinicians' attitudes for providing enough pain-relief medicine to dying neonates, providing continuing educational training and a formal consulting service in moral courage are needed. (shrink)

"Die vorliegende Studie versucht aus problemgeschichtlicher Perspektive einige Aspekte Wang Biíschen Denkens vorzustellen, insofern sie in Kontinuität zur song-typischen Abstraktionsleistung des sogenannten Neokonfuzianismus gesehen werden können. Wang Bi (226-249) gilt als einer der prominentesten Vertreter der xuanxue, einer wei-jin-zeitlichen intellektuellen Strömung ausgeprägt spekulativen Charakters. Bereits zu Lebzeiten wurde er als einer der brillantesten Köpfe und als maßgeblicher Kommentator des Yijing (Buch der Wandlungen) und des Daodejing gefeiert. Diese Kommentare wie auch die von ihm verfaßten Auslegungen jener Werke gelangten (...) zu beträchtlicher Fernwirkung innerhalb ideengeschichtlicher Entwicklungen Chinas. Von dem unverkennbar innovativen Argumentationstyp, der die Texte des Wang Bi auszeichnet, sollten entscheidende Impulse für den kulturtraditionellen Diskurs folgender Jahrhunderte ausgehen. Mit Blick auf die songkonfuzianische Konsequenz, die Neubegründungen des Paradigmas einer normativen Kulturtradition, ist die Initialfunktion wei-jin-zeitlichen Denkens kaum zu überschätzen."--Publisher's website. (shrink)

[826 pages] Nicolaus Cusanus und Wáng Yángmíng philosophieren an der Grenze möglichen Denkens. Die Komparatistik der basalen Problemhorizonte und Kernthemen ihrer epochalen Reflexionen weist auf die Unterschiede beider Philosophiekulturen hin. Als wichtige Vordenker der Moderne entwickeln beide jeweils eine umfassende Logik der Selbsterschließung. Dabei werden unabhängig voneinander acht komparable Problemhorizonte ersichtlich: umfassende Kreativität, menschliche Selbstreflexivität, die Unsagbarkeit des Grundes der Sprache, Möglichkeiten und Grenzen des Wissens, Selbstperfektion, Gewissen, Moralität und Liebe. Mittels einer innovativen Reflexionsbegrifflichkeit werden zentrale Paradigmen, Begriffe und Metaphern (...) beider Denker umfassend analysiert, erstmals aufeinander abgebildet und beispielhaft erschlossen. [Nicolaus de Cusa and Wáng Yángmíng philosophize at the limit of possible thought. The comparative study of the fundamental problem horizons and core themes of their epochal philosophies points to the differences between the two philosophical cultures. As important pioneers of modernity, both develop a comprehensive logic of self-development. In the process, eight independently comparable problem horizons emerge: comprehensive creativity, human self-reflexivity, the ineffability concerning the foundation of language, the possibilities and limits of knowledge, self-perfection, conscience, morality, and love. Using an innovative terminology, central paradigms, concepts, and metaphors of both philosophies are comprehensively analyzed, mapped onto each other for the first time, and made accessible in an exemplary manner.]. (shrink)

Although I do not have any final thoughts about the present topic, it might still be valuable to identify what questions are bothering many Chinese scholars. During an academic meeting last month Professor Yu Dunkang summarized the embarrassing situation confronting the study of Chinese philosophy today, as follows: "The object remains unclear, and the value is misplaced." The phrase "the object remains unclear" means that scholars are not sure what questions need to be studied in relation to what is called (...) "Chinese philosophy," while the phrase "the value is misplaced" means that scholars misunderstand the value and the meaning of their own work. To a large extent, this summary is correct; but the question is how this particular situation came into being. (shrink)

Name der Zeitschrift: Deutsche Zeitschrift für Philosophie Jahrgang: 65 Heft: 3 Seiten: 535-553.

Engineering failure investigations seek to reconstruct the actual causes of major engineering failures. The investigators need to establish the existence of certain past events and the actual causal relationships that these events bear to the failures in question. In this paper, I examine one method for reconstructing the actual causes of failure events, which I call "feature dependence". The basic idea of feature dependence is that some features of an event are informative about the features of its causes; therefore, the (...) investigators can use the features of a known failure event to reconstruct details of its causes. I make explicit the structure of feature dependence and the evidential basis of its key premises, and show how feature dependence works in the investigation of the American Airlines Flight 191 accident. (shrink)