Modern art history practice often treats Buddhist icons or ritual objects as unique objects, focusing on their originality and uniqueness. This text investigates how the paradoxical Buddhist doctrine of ‘the one and the many’ was translated into visual language through manipulation of the relationship between copies and the original. It analyses the different tactics and strategies formulated around given socio-historical frameworks to visualise the notion of infinity, and ultimately the structure of the universe, and suggests that multiple copies of a (...) single design were more potent a vehicle than single objects in expressing ideas related to the Buddhist metaphysics. (shrink)

Authentic Replicas: Buddhist Art in Medieval China by Hsueh-man Shen. Honolulu: University of Hawai‘i Press 2019. 352 pp.; 132 illustrations, 113 in colour. Hb $72 ISBN-13: 9780824867058.

Objective: Patients with hypochondriasis hold unexplainable beliefs and a fear of having a lethal disease, with poor compliances and treatment response to psychotropic drugs. Although several studies have demonstrated that patients with hypochondriasis demonstrate abnormalities in brain structure and function, gray matter volume and functional connectivity in hypochondriasis still remain unclear.Methods: The present study collected T1-weighted and resting-state functional magnetic resonance images from 21 hypochondriasis patients and 22 well-matched healthy controls. We first analyzed the difference in the GMV between the (...) two groups. We then used the regions showing a difference in GMV between two groups as seeds to perform functional connectivity analysis. Finally, a support vector machine was applied to the imaging data to distinguish hypochondriasis patients from HCs.Results: Compared with the HCs, the hypochondriasis group showed decreased GMV in the left precuneus, and increased GMV in the left medial frontal gyrus. FC analyses revealed decreased FC between the left medial frontal gyrus and cuneus, and between the left precuneus and cuneus. A combination of both GMV and FC in the left precuneus, medial frontal gyrus, and cuneus was able to discriminate the hypochondriasis patients from HCs with a sensitivity of 0.98, specificity of 0.93, and accuracy of 0.95.Conclusion: Our study suggests that smaller left precuneus volumes and decreased FC between the left precuneus and cuneus seem to play an important role of hypochondriasis. Future studies are needed to confirm whether this finding is generalizable to patients with hypochondriasis. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Journal of the History of Ideas 63.3 (2002) 425-446 [Access article in PDF] Giving Orders: Theory and Practice in the Fundamental Constitutions of Carolina Vicki Hsueh Indians. Of Edisto Ashapo and Combohe to the South our friends. Of Wando Ituan Sewee and Sehey to the north came to our assistance and were zealous and resolute in it 1000 bowmen In our want supplied us. Q. Spaniards. What we (...) shall doe to the Spaniards if we invade them we brake the peace, if we sit still we loose our reputation with the Indians our friends. Westoes. Inland man eaters. Country. To the northward more sickly, about Ashley River fertile and of a wonderful growth. Tatchequea. A very fruitfull Country 8. days jorney by the North west the Emperor our friend and enemy to the Westoes and to hard for them. Q. Settlem't. 500 people will secure the settlement 1000 perfect it. desires supplys of necessarys till that time Excerpt from Carolina Memoranda in the handwriting of John Locke, Esq., 15 September 1670 Within the last decade, scholars such as James Tully, Barbara Arneil, and Bhikhu Parekh have performed a crucial intervention on modern constitu-tionalism's behalf. 1 Not only has constitutionalism in the modern age been [End Page 425] plagued by assumptions of cultural uniformity and an on-going inability to adjudicate between competing cultural claims, but it has been unable effectively to diagnose those limitations and dilemmas. The root of the problem, James Tully suggests, is ultimately a matter of historical perspective. "[T]he tendency," he writes, "is not to notice the philosophical and ideological debates over the last three hundred years... only the result of these debates is seen—the victorious modern language of constitutional uniformity—and claims for recognition are viewed through its framework as if it were impartial and universal." 2 In response Tully and others have sought to tackle this predicament at its historical root. Identifying modern constitutionalism's colonial origins as a significant part of the problem, their studies address the development of constitutionalism and colonialism as an entwined phenomenon in the early modern period, focusing particularly on the British-American context. In this sense, Locke's Two Treatises of Government stands as an exemplary illustration of the period's entangled colonial and constitutional temperaments. Well-known for its influential articulation of compact and resistance, the Two Treatises, Barbara Arneil argues "were written as a defence of England's colonial policy in the new world against the sceptics in England and the counter-claims of both the aboriginal nations and other European powers in America." 3 Accordingly, present-day constitutionalism continues to bear the weighty legacy of those colonial rationales. "[T]he language of modern constitutionalism," Tully further explains, "which has come to be authoritative was designed to exclude or assimilate cultural diversity and justify uniformity. The design is difficult to see because this 'modern' language has become the customary way of thinking about, reflecting on and envisioning a just constitutional order." Ultimately, Tully submits, citing Wittgenstein, "A picture held us captive. And we could not get outside it, for it lay in our language and language seemed to repeat it to us inexorably." 4This much-needed thickening of constitutionalism's historical context has enriched our awareness of constitutionalism's vexed origins, as it has proffered potent tools for interrogating current cultural adjudication. Yet, a troubling predicament persists. As if caught within the tenacious grip of the language of modern constitutionalism, Tully, Arneil, and Parekh insistently portray seventeenth-century British-American colonialism solely as a straightforward process of appropriation and assimilation without addressing or incorporating the [End Page 426] complex and contingent elements of that history in its emergence. Lacking the various negotiations and accommodations between settler and indigene in ambition and actualization, their portrayals crucially underplay the dynamic relationship between theories of constitutionalism and practices of colonialism—an approach that ultimately serves to reinscribe the narrative of triumphalist progress within their critiques. 5This problematic is the context for my reading of the Fundamental Constitutions of Carolina,1669... (shrink)

Ji Xia Shen Dao is the earliest, Mr., as his social life and political life of the "public" considerations, made ​​him by the Taoist ontology, cosmology and cultivation theory, turn out the Legalist political philosophy and legal philosophy. He was transferred by the Huang-Lao Taoism Taoist truth home, Legalism transferred by the Taoist key figure. Basically, Shen Dao importance of social and political life of the "public" level and its objective of building, on the one hand retain the (...) Taoist understanding of the objective laws of nature, but on the other hand is also man-made construction and attention to the law changes. For the "public" considerations, through the Shen Dao for the "potential", "Law," "surgery" view. It is noteworthy that Shen Dao is not a harsh legalism. Shen Dao, although noting that France, but that the law should not be rigid; although he stressed that potential, that is, the use of power, but do not like the arrogance of power; although he discussed "doing nothing" to the relationship between the monarch and his art, but he does not like secrets trickery, no later Legalism is so Machiavellian; These are mainly due to his political and social areas to achieve public nature. Shen Dao was among the earliest Jixia scholars, who, because of his concern of the "publicity" in social and political realms, moved from Daoist ontology, cosmology and spirituality to Legalist political philosophy. He should be seen as the crucial figure in the transition from the development of the Daosim of Laozi and Zhuangzi to the Huanglao Daoism and from Daoism to Legalism. Basically, Shen Dao put emphasis on the public aspect of social and political lives and its objective construction, in keeping the idea of ​​regularity of natural law in Daoism and the artificial construction of law and its process of becoming. The idea of ​​publicity penetrated all his philosophy of Law, Power and statecraft. He was not a severe legalist, not allowing law to be stringent, power to be arrogant and statecraft to be machiavellian, all because of his concern with publicity, objectivity and justice. (shrink)

This article aims to explore the concept of Heaven and St. Thomas Aquinas I "Summa Theologica" explained the basis of natural law and metaphysics. The philosophy, the I's "Road" was opened on their own, said that the ultimate reality itself; second source that can be raw, such as "Dawson, one two, two three, three things," a phrase below; again , then follow all the rules change. In this regard, I tend to "Heaven", "heaven" statement, basically all things to follow the (...) law is. I focus on is that all things are to follow the law is. As for the man-made law, I tend to be severely criticized, such as saying "Fa Wu Zi-chang, way more than a thief," and the like. Having said that, by Taoism Taoism Taoism and Legalism affect the development of the legislation is still based on natural law is human law theory. Thomas Aquinas's natural law, is given in accordance with the rational nature of God and the law of action, we can see, St. Thomas Aquinas's natural law focused on people, not only contains a real natural , but also ought to include , two related but different. There are words on the surface, natural law is that "people according to their nature are looking for is good." However, the surface should be made, the principle of natural law is: "People should do good to avoid evil." In this paper, to compare the Heaven and the ultimate source of natural law, I inquire of the non-personal God of the Trinity Road and Thomas Aquinas on how chemical and biological weapons or to create things, by the generosity or wisdom and love of order and law generated. Then, on the Heaven and the natural law itself for comparison. Finally, the two can be dealt with through the office, and, and related concepts in Taoism. The basic concern of this paper is to compare Laozi's Heavenly Dao and St. Thomas' natural law for the purpose of bringing them to dialogue. Philosophically speaking, Laozi's concept of Dao means first, the ever self-manifesting and creative Ultimate Reality; second, the Origin giving birth to all things; third, the law of becoming of all things in the universe. For this last meaning, usually Laozi uses the term "Heavenly Dao" to represent laws of nature that all beings in the universe, including human beings , must comply with. As to human laws, he takes a critical position, to the point of saying that "The more legal objects multiply, the more robbers and thieves there will be." Nevertheless, under his influence, Huanglao daoists and legalists have developed their philosophy of positive laws.In Comparison, St. Thomas' natural laws are principles of human action according to human rational nature. The emphasis of St. Thomas is put therefore on the rational nature of human beings, which includes both the aspect of "to be" and that of "ought to be," both being closely related yet distinct. Seen from "to be," the natural law says that all human beings desire goodness by their nature; while as their "ought to be," all human beings should do good and avoid doing evil.This comparative study will focus first on how the generosity of Dao's giving birth to all things in Laozi and the wisdom and love of God in St. Thomas become order and law. Then we will compare Laozi's laws of nature, to which human beings should also live accordingly, with techniques inspired from them, and the principles of St. Thomas' natural laws. We will discuss the possible compatibility and dialogue between St. Thomas thoughts, which are essential to Catholicism , and those of Laozi as followed by lluanlao Daoism and Religious Daoism. (shrink)

Airuijiena is a medieval philosophy in the ninth century AD, the rise of a peak, it is the essence of mystical experience with God or with God, God included two adults and people of God into history. This article focuses on the Gospel of John describes Airuijiena Introduction sermons, also known as "Eagle Spirit Music," which contains the secret Qisi think, to be explored, but also involves its philosophy, theology and intellectual history of some of the relevant problem. This article (...) will first discuss the Airuijiena inherited traditions, such as the Irish spirit, Seven Arts in humanities education, Augustine Xing Greek Fathers, etc., and in "On the distinction between natural" will include them in a large integrated system. His "Gospel of St. John preaching preamble", or "Eagle Spirit Music," is a delicate little synthesis, which contains a wealth of secret Qisi want. This article will focus on St. John that he admired the mystical soul, show the people must continue to run away, until all finite things out, into the infinite God. This is a "self out of the" meaning of "extrapolation" of the most extreme, the most profound example. Then this paper to discuss Airuijiena by Zhu Zhong Jing's knowledge of God, to God and experience God together with their philosophical significance, particularly to understand the basis of the theory of divine light and darkness, which indicates not only the Word is the light itself, and all things even one grain of sand stone, they are the beacon. However, their theory of the divine darkness, God is also revealed that he is the ultimate person. In short, Airuijiena extrapolation of ideas and filled with the spirit of comparison, the system's deep and majestic, worthy I inspired. In the development of mediaeval philosophy, Johannes Scotus Eriugena stood like a "lofty rock in the midst of a plain", as Copleston puts it. His mysticism emphasized the union of God and Man in the double process of incarnation and deification. This paper will focus on his mysticism and its philosophical and historical implications in his Homily on the Prologue to the Gospel of St. John, also know as Vox Spiritualis Aquilae. We will discuss, first of all, what Eriugena had received from his Irish tradition, Neo-Platonism as interpreted by Greek fathers and St. Augustine and how he synthesized them into his Periphyseon. His Homily, as a marvelous work of synthesis in miniature, is very rich of mystic insights. We'll focus fist on his understanding of St. John's speculative mind, as a mind always going beyond itself that finally reaches the divine and thereby becomes deified in order to know God in himself. For me this is an extreme case of strangification. Then we will proceed to discuss Eriugena's mystic and philosophical concept of gnosis and theosis, and also his understanding of Logos as Light and that all things, even so tiny and low, are lights too. By contrast, his notion of Darkness of God leads us to the concept of God as totally Other , or the Ultimate Other. In sum, Eriugena's system of mystical philosophy is always deep and magnanimous, enough to inspire more generations to come. (shrink)

People's desire not to limit the meaning of Hancang driving force, continuous development and self-transcendence, which is people from within and beyond the root driving force. The so-called "inner beyond" is not a process of idealism, which began with the desire, from the bottom of the body, and go up on the layer by layer through the heart of the development process裡and mental flexibility, and would therefore have to enhance and transform. We regard the body as I desire the presence (...) of mode. Significance by the driving force in the body and thus close to the appearance, at first non-verbal, and then eventually completed in the language of representation. Through a variety of different non-linguistic representation, the meaning of the body of the driving force to obtain specific and differentiation, as music, art, dance, drama art form ... ... and so on. These different forms of art of common origins, is made ​​to understand the forms of physical exercise, as they are each other's differences, then is made ​​to understand the form of different, such as voice, image, attitude ... ... and so the nature and rules lawyers, and the rise because of their differences on the artistic and cultural expressions of different, and even the formation of the various arts precinct. In order to film art integrated voice, image and body movement, presented at the time of the current moving image, to the above description of the story. Different types of art is "the desire of the induced mover", which provides clear instructions and guidance In order to man the desire for meaning. The meaning of desire is the driving force of development of art in different fields to cross-border basic driving force. Story has entered into a description of the classification of the appearance of language, its basic features is metaphorical. Cross-disciplinary domain of the past will pin their hopes on the concepts and logical reasoning and arguments permit. Today, the language of metaphor for understanding the nature, making metaphor and narrative clues as cross-domain, and in the humanities, social sciences, natural sciences and even among. The reason why life events, actions and circumstances can be constructed to the story, because there I am with the interaction between multiple otherness, its impetus came from one continuous extrapolation, and extrapolation of each other. And diversity of his stories were always the people the story, and always coming to the multivariate description of those who hear him. Through stories, we witness In order to the meaning of life, but always to witness the way metaphor and description of each story to each other through mutual enrichment. Description of the future, after all, the story, no matter real or imagined, there is established based on the relationship regardless of which I was with him who have the freedom in the relationship, a relationship in freedom. It is also across the world who can not break the fundamental driving force and field-based. This paper assumes that there is an undetermined dynamic energy for meaningfulness in human desire, which develops and transcends any particular realization. This is the original energy by which human beings could attain transcendence by way of immanence, which is not an idealist process, but rather originated from a body-based desire that develops upwards and fuller to integrate the mental and the spiritual. Representability, first non-linguistic and then linguistic, is the access to meaning for our desire that takes body as its mode of existence. Through different forms of representation, such as sounds, pictures and gestures ... etc., the project of meaning is specified. The movement of body in intelligible forms is the common origin of music, dancing and performative arts. Cultural difference and artistic boundaries are based upon differences in the nature and rule of these intelligible forms. The art of filming, which synthesizes image, music and body movement in presenting images moving in time so as to tell stories of various kinds. All forms of art are "inducers of desire" by articulating, determining and guiding our desire for meaning. This dynamic development of our desire for meaning is the common basic energy by which we can cross the borders of different arts. Story-telling presupposes linguistic representation accessible to our meaning dynamism. In the past, concepts and logical reasoning and argumentation were taken to be the hope for interdisciplinary research. But now, with the better understanding we have of the metaphoric nature of language, metaphors and narratives are taken to be the clue for a cross-bordering effort in different sciences, human , social and natural. If there are events, actions and plots in human existence to be constructed as stories, it is because there is always interaction with multiple others, the dynamism of it consisting in our incessant act of strangification and mutual strangification. Stories are always stories about one self with multiple others and told to multiple others. By telling stories, we witness a particular way of meaningful life, always metaphorically interpreted. We achieve mutual enrichment by telling stories to each other. The ultimate foundation of cross-bordering in arts and scientific disciplines consists in the ontology of dynamic relation, in which there is relatedness in freedom and freedom in being related, and this is the ground on which all our life stories, both real and imaginative, are based. (shrink)

Contemporary scholars in Chinese philosophy, Thaddaeus particularly concerned about Chinese philosophy and methodological issues. Of this paper is designed to make way for the study of Chinese philosophy, the discussion to commemorate him, the first part will describe Thaddaeus study of Chinese philosophy, methods and contribution to the idea, the latter part of the study will be my personal view of Chinese philosophy, methods to further to call upon and complement. Thaddaeus based on the fundamental principles of truth and goodness, (...) the dominant theme proposed research method will be grouped into eight themes of Chinese philosophy, including political, moral, dominate the day, nature and personnel mutual induction, root cause of all things, all things and personnel often said, heaven and earth and man were one, nature, etc., as the dominant theme. According to his own analysis, the subject of legislation contains several levels: first, tracing the history of philosophy, including research. Second, as stressed by modern hermeneutics domain blend method, should not abuse their own perspective on things not related. Third, the logic and meaning of words in semantic analysis. Fourth, and Western philosophy for appropriate comparison. Furthermore, I propose, study Chinese philosophy, Chinese philosophy begins with the reading and interpretation of the text. I was reading Chinese philosophy of the original Code's fundamental idea, known as "dynamic context ism", in this fundamental principle, read the philosophy of the original Code, one must first follow the general text interpretation of the principles, including 1, the context within the principles of, 2, Combines the same principle, 3, minimum change principle 4, the maximum reading principles. Secondly, to respect the characteristics of Chinese philosophical texts, as opposed to harass the landlords like to use the concept of metaphor in philosophy like to use the text; like to use relative Seeger argument, in philosophy like to use narrative, to show the image of the concept of root causes, rather than pure ideas. Finally, the text should also be considered provided by the author or school of their own interpretation of the principle. In accordance with the above method, after reading the text can be more broad philosophical texts on the historical context, and even on different philosophical traditions to be compared. The most important thing is to play the role of analysis and critique of reason, to make their own original ideas. Among contemporary scholars of Chinese Philosophy, Thaddeus Hang is most famous for his concern with methodological problems in studying Chinese Philosophy. This paper contains two parts: first, an exposition of Thaddeus Hang's own method of studying Chinese Philosophy; second, a deeper reflections on methodology in studying Chinese philosophy. Thaddeus Hang proposes a method of studying Chinese Philosophy by dominant themes. For him there are eight major dominant themes in Chinese philosophy: Politics, Morality, Heaven as Ruler, Mutual affection / response between All things and Human Affairs, the Origin of all things, the Constant Way of all things and Human Affairs, Unity of Heaven, Earth and Man, and, he added later, the Nature. For him, we can take these eight dominant themes as criteria to judge the difference and development of different schools and philosophers in Chinese philosophy. These eight dominant themes should be applied on the following four methodological lines: first, one should trace the origin in the history of philosophy, including the investigation by evidences; second, one should look for the fusion of horizons as emphasized by contemporary hermeneutics and avoid subjective arrogance by emphasizing one's idiosyncrasies on irrelevant matters; third, one should use logical analysis and semantic analysis; fourth, one should do some comparison with Western philosophy. In the second part, I redefine Chinese philosophy and propose several levels of methodological principles in reading and philosophizing on Chinese philosophical texts: First, on the level of general hermeneutic, I propose the principle of intra-textuality; the principle of coherence, the principle of minimum emendation, and the principle of maximal reading. Second, we should pay attention to the hermeneutic characteristics of Chinese philosophy: targeting Idea-Image rather than Pure Ideas, Chinese philosophy prefers to show the movement of meaning by metaphors more than concepts, narrative of inner connected events more than logical argumentation. Third, one should pay attention to the hermeneutic principles or philosophy of language proposed by the author or the school of thoughts under investigation. The historical contextualization and comparative studies should base themselves on the previous work. Most importantly, an original way of philosophizing, based on analytic and critical skills, is invited in any philosophical study, no matter Chinese or Western. (shrink)

In this paper, the philosophy of mystical experience, assuming that the mystical experience of intelligibility, and its compatibility with the philosophy. In the previous issue, the article explores mystical experience is compatible with the appearance, mystical experience is a purely silent or have conversations, and the body in the position of mystical experience in three issues. In this regard, this analysis shows, first, to beyond the mystical experience, although the appearance and body together眞real, but does not exclude the appearance, on (...) the contrary, the symbolic representation of the mystical experience can come prepared, but also in mystical experience be after the performance; second, nor blindly mystical silence, no conversation. Instead, starting from the mystical experience to talk, peaked in conversation, and will ultimately be returned to talk; Finally, mystical experience is no need to reject the body, but there should not be assumed on the psychosomatic theory of binary, the ethical claims to wishes to keep justice, on the contrary in theology, "Incarnation," the truth. Negative, way beyond the body only has significance, just as sure to return the body also has a methodology and positive meaning. This analysis not only mystical experience and the broad role of rational consistency, but also coincide with the everyday life experiences. In other words, mystical experience can also serve as one form of human self-understanding, not only can not irrational or contrary to the confusing world of daily life, and humanity should be to deepen and expand its purpose. This article would like to proceed from the assumption that mystical experience has a rational basis and is compatible with philosophy. From this premise, this article would like to discuss whether or not mystical experience and representatiion are compatible, whether mystical experience is purely incommunicable or can there be dialogue and what is the status of the body in mystical experience. Firstly, this article would like to reveal that even though mystical experience transcends representation, it does not exclude representation. On the contrary, symbolic representation prepares the approach to mystical experience and can enhance representation after such experience. Secondly, mystical experience is not altogether incommunicable, devoid of any possible dialogue. On the contrary, mystical experience starts with dialogue and culminates in dialogues until it can finally turn into dialogues on a more mundane level. Finally, mystical experience does not entirely disregard the body and posit an ontological mind-body duality. In theology, it is the notion of "Truth complete in Flesh", an ethical belief that man has, desiring to be part of heaven. The renunciation and the transcending of the body have meaning only as instrument just as the returning to the body has positive value only on a methodological basis. This sort of analysis not only shows that mysticism can be rational in the broadest sense of the word, but that it is also in conformity to everyday existence. In other words, mysticism is not exclusively a non-rational mechanism employed to lead people into confusion, it should aim at the deepening of human development, thus helping people to achieve their ultimate goals. (shrink)

Li Zhen priest has repeatedly tried to clarify there are two basic problems of philosophy, there is one problem with the nothingness, there is one root of the problem. For the first problem, he believes there is the meaning of life is based on earnings instead of the full emptiness. For the second question, he thinks there is a God of the root. Li Zhen priest in one deeply experienced man's limited nature, on the other hand they found that the (...) driving force towards infinity. Although the constitution were limited, however, its intention to infinity. The meaning of human life are the cornerstone upon which to build, is built up from within, however, can not be limited to their own self-sealing inner nature, on the contrary, the primordial human tendency is inherent and can go beyond that, that is limited and can be infinite . Li Zhen is that there exists a final basis the full surplus. This will be for the Christian religion in the "no" to explore the concept of active surface, as well as Buddhist talks about "empty" comparisons, as Li Zhen of the basic study with and without supplement. "Beyond" and "there" are supported by ethics, the ethics of generosity and love. Go beyond him in person, he is certainly not only those, but also those who are not asking for anything good for his efforts. Li Zhen advocate and practice is an ethics of love and generosity. (shrink)

Plotinus' mysticism of henosis, <I>unification with the One, is a highly controversial topic in Plotinian scholarship. This book presents a careful reading of the Enneads and suggests that Plotinus' mysticism be understood as mystical teaching that offers practical guidance concerning henosis. It is further argued that a rational interpretation thereof should be based on Plotinus' metaphysics, according to which the One transcends all beings but is immanent in them. The main thesis of this book is that Plotinus' mystical teaching does (...) not help man attain henosis on his own, but serves to remind man that he fails to attain henosis because it already pertains to his original condition. Plotinus' mysticism seeks to change man's misconception about henosis, rather than his finite nature. (shrink)

本书对西方的审美范式演变作了一个比较深入具体和系统的研究,包括从古典范式到浪漫范式,以及从浪漫范式到现代范式的演变。.

This study traces the philosophical evolution of the idea of shen and its ethicoreligious implications based on a series of debates over the immortality of shen that transpired in China from the fourth to the sixth century. Then, on the basis of the philosophical arguments developed in these debates, I shall trace the genesis of a Confucian metaphysics back to early medieval times when Confucianism was confronting the intellectual challenge of Buddhism. Scholars have believed that it was not (...) until the burgeoning of Neo-Confucianism in the Song dynasty that a Confucian metaphysics was inspired by Buddhism and Daoism. This study, however, would challenge this conventional view and argue that as early as the fifth century Confucians already began to formulate a metaphysic of self-cultivation under the multiple influences of Neo-Daoism and Buddhism. ;In the study of world religions the English term "soul" appears to be one of the primary concerns and its various meanings overlap considerably in different religions. In order to understand what the historian of religions is actually concerned about, we need to let the religious idea, "soul," speak for itself in a given culture. This study shows that in Chinese religion, shen, as the ultimate source of ethical values, determined the conception of man and justified human dignity in an age of political and social turbulence. Hence, this study will alert the historian of religions to the cultural and philosophical factors that could possibly shape the conception of the "soul" in a culture. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Reviewed by:Hume’s Epistemological Evolution by Hsueh M. QuDan KervickHsueh M. Qu, Hume’s Epistemological Evolution. Oxford: Oxford University Press, 2020. Pp. 280. Hardback. ISBN: 9780190066291, $90.Every interpreter of Hume is compelled to grapple at some point with the problem of the relationship between Hume’s Treatise of Human Nature (1739) and his two enquiries: An Enquiry concerning Human Understanding (1748) and An Enquiry concerning the Principles of Morals (1751). Readers (...) are often guided in this area by Hume’s own later reflections and directions to his readers, particularly by the witty, but terse comments in “My Own Life,” where Hume acknowledges his youthful disappointment when the Treatise “fell dead-born from the press, without reaching such distinction, as even to excite a murmur among the zealots,” and then reports a longstanding conviction that his literary failure with the Treatise “had proceeded more from the manner than the matter.” This famous self-assessment suggests the relationship between the earlier work and the later ones is more a matter of style, exposition, and clarity than of differences in philosophical substance. Close readers of the Treatise and the two Enquiries, however, have often found a significantly more perplexing and far less straightforward relationship among these works. Hsueh M. Qu’s delightful and thought-provoking Hume’s Epistemological Evolution is the first book-length treatment of the relationship between Book 1 of the Treatise of Human Nature and the Enquiry concerning Human Understanding. Qu’s book ties together many of the strands of earlier commentary on the subject, synthesizes and critiques them, and develops its own comprehensive and original interpretation. The style is precise and detailed, yet easygoing and fluent, and the book will no doubt serve as the starting point and benchmark for future research on its subject for many years. One important general theme of Qu’s interpretation is the contention that in Book 1 of the Treatise, epistemological issues take a backseat to psychological issues, and epistemological issues tend to arise in the earlier work as “offshoots” of psychological ones, whereas the focus of the Enquiry is much more epistemological. More controversially, Qu rejects the view that the philosophical differences between the Treatise and the Enquiry are only differences in manner, not matter. He argues that Hume disavowed the Treatise treatment of skepticism “because of his dissatisfaction with the response to scepticism offered in the former work: he finds the Treatise’s epistemological framework to be philosophically inadequate” (Qu, 1). Qu believes that Hume defends mitigated skepticism in both the Treatise and the Enquiry, so “his final position is indeed the same in both works.” However, he also argues that the “arguments and frameworks” that lead to this position differ between the two [End Page 183] works, with the Treatise offering defective arguments for this “same philosophical endpoint” (12). As a preliminary step toward justifying his contention that the Enquiry is more normatively focused than the Treatise, Qu begins by comparing and contrasting the stated aims of the two works, as set out in the Treatise’s “Introduction” and in EHU part 1. The most important difference he finds is the emphasis in EHU part 1 on the project of driving out false metaphysics. While the Treatise is focused on establishing a psychological science of man, the Enquiry, “in emphasising its aim of driving off a class of poorly justified beliefs... seems more self-consciously normative than the characterisation of the aims of the Treatise in the corresponding section of that work” (42). In the Enquiry, as Qu reads it, the epistemological recommendations delivered haphazardly and parenthetically in the Treatise have been elevated into a fundamental purpose of the work. Moving from overview to detail, Qu takes up the problem of Hume’s views on induction in Chapters 3 and 4. He follows Stroud in distinguishing a negative phase from a positive phase in Hume’s argument on induction, the first phase aiming to show that inductive inferences are not founded on reason, and the second aiming at the conclusion that they are instead determined by custom. That these two phases of the argument can be found in both the Treatise and the Enquiry is a... (shrink)

This article reviews The Casualty Gap: The Causes and Consequences of American Wartime Inequalities by Douglas L. Kriner and Francis X. Shen, published by Oxford University Press in 2010.

Because the investigation of things and the extension of knowledge is a method of thinking, Ch'eng Tzu dealt with it first. In Erh Ch'eng i-shu [Legacy of the Two Ch'engs], section 25, it is said: "The Ta hsueh [Great Learning] states: A thing has its essentials and nonessentials, an affair has a beginning and an end. Knowledge of what is primary and what is secondary approximates the truth." Ch'eng Tzu maintained that the most important thing in study is to (...) know what is essential and what is nonessential - the beginning and the end. The extension of knowledge lies in the investigation of things; it is essential and constitutes the beginning. Governing the world and the state is nonessential and constitutes the end. Chu Tzu [Chu Hsi] said: "Ch'eng Tzu discussed the theory of the investigation of things in detail." But what is the extension of knowledge and the investigation of things? Chu Tzu maintained that "to investigate" [ko] means "to study thoroughly" [ch'iung]; the term "thing" [wu] means "principle" [li]. To investigate the thing is to study its principle thoroughly. A thorough study of principle leads to an extension of knowledge; without a thorough study there can be no extension. Consequently, he thought that the investigation of things is the beginning of truth and that the student who undertakes the investigation of things is already near the truth. Why? Because the student who undertakes the investigation of things can control his mind completely. Although the key to governing the state and pacifying the world lies in the person — as in the saying "governing the world and the state must begin with the person" — one who would govern the state and pacify the world must first cultivate himself. Cultivating the self is the key to governing the state and pacifying the world, and the means of cultivating the self are the investigation of things, the extension of knowledge, sincere thought, and a correct mind. Perhaps the reader will ask, what the relationship is between cultivating the self, on the one hand, and the investigation of things and the extension of knowledge, on the other hand? Cultivating the self belongs to the realm of ethics; investigating things and the extension of knowledge belong to the realm of knowledge. Given the fact that the cultivation of the self belongs to the realm of ethics and the investigation of things and the extension of knowledge belong to the realm of knowledge, how can an intrinsic relationship between these two dissimilar realms develop? We know that Ch'eng Tzu emphasized two kinds of knowledge, moral knowledge and empirical knowledge. He maintained that if there were only empirical knowledge, there would be only the physical person dependent upon external things without knowing truth. Moral knowledge is true knowledge; therefore, it is necessary to transform empirical knowledge into moral knowledge. Only when external, empirical knowledge and internal, moral knowledge are combined is there true knowledge. But how are empirical knowledge and moral knowledge combined? Chu Tzu elaborated on this point. In the collected writings of Chu Tzu there is an explanation of the couplet "Heaven gave birth to the people/There are things and there are laws" from the Shihching [Book of Poetry]: "Ta ya cheng min." Chu Tzu maintained that in the line "There are things and there are laws" from the Shih-ching, the word "thing" [wu] means "form" [hsing] and the word "laws" [tse] means principle [li]. "Form" is a metaphysical concept, and "law" is what is called metaphysics. Man certainly cannot be without this thing, but unless we understand the "principle" of this "thing," we have no way of knowing whether it conforms to the correct form of life or of deciding the appropriateness of the thing. We must, therefore, seek the principle of this thing. But even if we know the thing and seek its principle, we still have not reached "the limits of the thing"; "the principle of the thing" has not been thoroughly studied and our knowledge of it is not complete. Consequently, we must strive "to reach its limits." This is the meaning of the statement:Only by investigating the thing and arriving at the thing itself can the principle of the thing be known completely. When the principle of the thing is known completely, our knowledge of it is extended and focused. Without obscuration, weaknesses and insurmountable barriers, the intention cannot but be sincere and the mind cannot but be up-right. (shrink)

Variability in the symptom experience in patients diagnosed with chronic conditions may be related to social determinants of health (SDoH). The purpose of this critical review was to (1) summarize the existing literature on SDoH and symptom clusters (i.e., multiple, co‐occurring symptoms) in patients diagnosed with common chronic conditions, (2) evaluate current variables and measures used to represent SDoH, (3) identify gaps in the evidence base, and (4) provide recommendations for the incorporation of SDoH into future symptom cluster research. We (...) identified 118 articles including information on SDoH in chronic condition symptom cluster research. Articles primarily focused on cancer populations. Few articles had the explicit purpose of investigating relationships between SDoH and symptom clusters, and the inclusion of SDoH was often limited to variables used to describe samples. Future studies should be designed to “move beyond Table 1” in their utilization of SDoH as variables and examine relationships between SDoH and symptom clusters. Attention should be paid to the appropriateness of measures being used to collect information on SDoH, and analysis methods that estimate causal connections between variables should be considered. Research regarding the relationship of SDoH with symptom clusters in patients with chronic conditions has the potential to reveal mechanisms of symptom disparities and guide changes to alleviate these disparities. (shrink)

SUMMARY1 The rational soul becomes the constant and dimensionless Euclidean point in all experience - defining the situations in which it finds itself, but itself undefined and undefinable in any situation. It is in nature but not of nature. Just as the dimensionless Euclidean point can occupy infinite positions on a line and yet remain unaltered, so the immortal, active intellect remains unaffected by the world in which it finds itself. It is not influenced by age, sense data, sickness or (...) death. It is the knower whose nature is pure knowing or reason. This is in great part the basic assumption that runs through the history of Aristotelean and modern symbolic logics24.The rational soul grasps identity, reasons consistently, and knows objectively for though it is in the world it is not of the world. Thus it is unnecessary and impossible to relate its truth to time or place or condition. As the source of understanding it need not be understood. It understands in that it knows. It is this which places the objective knower and observer outside of all systems of knowledge that it creates in philosophy, science and theology, and frees it from subjective interpretation. It is the absolute observer beyond self-observation.252 Language, values, and meanings reflect the absolute viewpoint of the dimensionless observer beyond the necessity of observation. The task of this observer is to know trie world just as the task of the animal and plant soul is motion and reproduction. The rational soul performs its task beyond nature as surely as animals and plants perform their tasks in nature. This is why it is possible to discuss the necessary evolution of living organisms in nature, but unnecessary to discuss the necessary or unnecessary nature of the evolution of this discussion. This is one of the reasons why determinism or predestination which seem so clearly applicable to nature, need not be applied to theories of determinism and predestination. These are principles grasped in reality beyond nature and totally inapplicable to the non-natural spirit that comprehends their essences. Thus self-reflexive questions about the questioner are as irrelevant as would be questions historically of “in what sense might the definition of dimensionless point itself be dimensioned or dimension-less?”26 Questions, on the other hand, that relate to the observed world are important for they can be truly answered (where questions as to the nature of the questioner cannot). In this view reality is not nature, but rather it is from reality that the objective observer, philosopher, scientist, and theologian understands and controls nature.3 Logic, the science of reason, is the science of all sciences. It reflects the pure and innate rational nature of the knowing intellect or soul. It is pure form beyond nature. Its realm is that of first principles or axioms. These too are in the world but not of it, as with Plato's eidos and Aristotle's universals. They are clear, true and self-evident. This explains the on going use of axiomatized revelations in studies in the natural and social sciences, the arts and the humanities. In symbolic logics, natural languages are in and of the world, but meta-languages are the constructs of pure intellectual activity and thus not natural. The abstract tends to become the more real, the less it can be found in nature. Rational souls, however, share a common reality that is as universal for Frege as it was for Aristotle.274 The occidental object tradition in general breaks out of the nature continuum by withdrawing into reality where the intellect knows and manipulates the world in philosophy, science, and theology from its position in and understanding of reality. Nature is a sub-set of reality and not vice versa. Axioms are the laws and determinants of nature and logic, but they are not nature.28 This means that at the basis of the occidental continuum of nature there is a qualitative and irreducible dichotomy of reality vs. nature. This has been most useful in the history of occidental science, but it produces a world view in which nature may lose the race with reality. SUMMARY IIIn the first portion of my paper, I discussed the implications of the Euclidean egg for philosophy and science as nature is understood and manipulated from reality. I shall now turn to what I see as the implications of the three-legged chicken view that the human intellect is in and of nature and that reality is a perspective in nature and is not simply the other of an irreducible qualitative dichotomy. Although there are an endless number of such implications that I could explore, the following, it seems to me are the most important:1 In the natural continuum there is no “dimensionless real” which can serve either as the locus of an external observer or a fixed position in nature. There is no perspective which is not an aspect of that upon which it is a perspective. The Chinese sage, for example, is one who sees himself/herself as one with or within natural process. This is expressed in a number of ways. Fung Yu-lan speaks of the difference between having no knowledge and having no-knowledge.34 Within such a continuum there can be no abstracting out of the absolute and unchanging. The nameless is the source of the named. First principles are the process itself and these principles are the alternation of opposites:“The Nameless is the origin of Heaven and Earth;The Named is the mother of all things.Therefore let there always be non-being so we may see their subtlety, And let there always be being so we may see their outcome. The two are the same.“352 An empty mind is not a blank mind. Where Aristotle viewed the mind as a blank tablet at birth to be filled by sense experience, Hsun Tzu speaks of its emptiness. It is the emptiness of the Tao itself:“The mind is constantly storing up things, and yet it is said to be empty. The mind is constantly marked by diversity, and yet it is said to be unified. The mind is constantly moving, and yet it is said to be still. Inevitably it will see things for itself. And although the objects it perceives may be many and diverse, if its acuity is of the highest level, it cannot become divided within itself.”36The nature in which and of which the mind is both perspective and aspect remains a totality. Being a totality, it is empty of itself just as any part of a whole, while a part of the whole, is empty of the whole. My ideas of myself are both of myself and empty of myself. This point can be illustrated with the simple example of knowing and speaking about two hands – one of which is mine, and the second of which belongs to someone else. 1 can objectify the second hand and fill my blank mind with information and observations about it, but I continue to remain outside of it –the arbiter in my statements of its nature and reality. However, in knowing my own hand, the hand known is also the knower and what I know represents a perspective upon an aspective of a totality of which “I–my–hand” are aspects. Being an aspect of the whole is being empty of the whole. If mind is in and of nature, any perspective on nature is an aspect of the whole. A blank mind is an unnatural mind outside of nature, filling up with impressions of nature. An empty mind is nature viewing nature as aspect and perspective. The occidental would be ashamed to reach old age and still have a blank mind. The Chinese sage would be ashamed to reach old age and still not recognize that the mind is empty.3 If mind is in nature and like nature, then language too reflects natural flow and change and process. It is one thing for me to talk about myself and another for me to talk about someone else. In the case of the latter, I may insist that objectively this other subject fits into this or that category and even administer tests to determine that it does do indeed so. But when I talk about myself, the speaker and the object of speech are one and the same. The terms I select do represent a dichotomy of sorts, but it is one of aspect and perspective and not subject and object. When I say “this is my hand” for example, the words create distinctions which are aspects of awareness but do not create an / that is or is not my hand. Language does not model or even represent reality as opposed to nature. It makes reality possible as something that nature says or thinks. Reality through language is an aspect of nature and thus a perspective upon itself as aspect. This is an important distinction that translators often miss.4 Logic in this natural continuum is concerned with distinctions in a very different sense. As a consequence of the unity of nature and mind, three kinds of distinction in experience are manifested: (a) Those distinctions which come into being as aspects of the changing world.The 10,000 things are in this sense aspects and not separate “identities” as some philosophers and scientists presuppose.37 (b) Those distinctions which come into being as aspects of the human mind. These are impressions of and thoughts about the infinite distinctions of which the restless mind is capable, (c) Those distinctions which come into being by way of the mind's use of symbols. These are the distinctions which permit us to stabilize and store our experiences, preserve the answers to our questions, and name the world into compartments and relationships.Implicit in these three assumptions which connect the distinguishing mind to the unity of a nature of'10,000‘ aspects, is an inferential process of aspect to perspective to knowledge to understanding to attitude to action/response. The reasoning mind synthesizes some aspect of experience in nature with a perspective upon this aspect. This synthesis, in turn, is an aspect of mind and the reasoning process proceeds from it to a perspective upon it which is knowledge and understanding. Knowledge and understanding in turn are aspects of thinking and the reasoning process proceeds from them to a perspective upon them which is an attitude. Attitude in turn is an aspect of thinking and the reasoning process proceeds from it to a perspective upon it which is reflected in the reasoning individual's actions and responses. This inferential process is a continuum which proceeds from aspects of experience to perspectives in thought to action and response. In this sequence an aspect is always connected by a perspective which becomes an aspect, until action/non-action, response occurs. This is as applicable to the details of life as it is to mastering life as a whole. When this inference process is incomplete many problems may result, ranging from action without understanding to the confusion of aspect and perspective with one another or to “obsession with distinctions.”38In practice this is a logic of paradox. The human being is aware that he or she is a living-dying aspect of nature, but an aspect which is also a perspective upon nature's aspects of living and dying. This paradox is the process around which a profound logic of aspect/perspective is developed by the sage. This view of logic within a continuum does not mean that there is no principle of identity, contradiction or excluded middle present – as some Chinese and European philosophers assume.These principles are also implicit in the knowing of my hand versus the knowing of the hand of another. However, the content, meaning, and application of these principles may vary just as when I say propriety, I mean propriety, and when the Chinese says li he means li but the context, meaning and application of the term may differ in each case.5 Aspect logic as it relates mind to nature in a cosmological totality is a series of syntheses in a cyclic continuum organizing thinking in phases. Each phase is an aspect/perspective synthesis which becomes an aspect of a further aspect/perspective synthesis. This progression might be described thusly: The synthesis of nature/human which is Tao (non-being) translates into the aspects of being (the 10,000 things), and as such is a synthesis of aspect and perspective. This synthesis of aspect and perspective translates into an aspect of ideas and as such is a synthesis of perception and conception. This synthesis of perception and conception translates into an aspect of knowledge, and as such is a synthesis of knowledge and understanding (understanding is a perspective upon knowledge) i.e., no-knowledge. This synthesis of knowledge and understanding translates into an aspect of purpose, and as such is a synthesis of purpose and action. The perspective here on action is aesthetic and/or moral. This synthesis of purpose and actions translates again into an aspect of nature and as such is a synthesis beyond individual aspects and perspective, i.e. Tao. Thus there is a cyclic dynamic in the system which remains open to further development.Tai Chen in his Inquiry Into Goodness connects this cycle of syntheses with wisdom and benevolence:Because there are mind and intelligence, the superior man knows that the perfection of the Way of Man depends completely upon nature. When he looks at the signs of the natural (Cheng), he knows the beginning of things; when he cherishes the virtue of supreme illumination, (Shen-ming), he knows the end of things. Proceeding from mind and intelligence to the attainment of the virtue of supreme intelligence, [the superior man] in his treatment of things in the world will cause the world to return to [the principles of] benevolence; and in his treatment of the capability inherent in things, he will cause the world to follow wisdom (Chih).39. (shrink)

Reviewing Zhang Xianliang's novel Half of Man Is Woman,1 I naturally associate it with his Mimosa2 and "Soul and Body."3 When I ponder the content for a moment, even Shen Rong's At Middle Age4 and Xu Chi's Gadbach's Conjecture5 come to mind. I associate them because first, the subject of all these writings is the fate of contemporary Chinese intellectuals, and second, they represent the three types of Chinese intellectual that developed during the three different stages of the New (...) Period literature about Chinese intellectuals. Chen Jingren, who is a "white specialist"6 mathematician devoted to science, represents the literary affirmation of the intellectual who has a simple personality. Lu Wenting, who is an outstanding doctor and responsible wife and mother, represents the complete affirmation of the intellectual who has a complex personality. Xu Lingjun and Zhang Yongling, who are "gifted scholars in dire straits," were created by Zhang to represent the affirmation of intellectual self-transformation. From different perspectives, these stories bring the image of Chinese intellectuals to the peak of character perfection by showing intellectuals' high self-esteem and their rediscovery of their own knowledge and talent, and by contrasting this to the comprehensive negation of intellectuals during the Cultural Revolution when they were thrown into the depths of hell. The positive meaning of these images is indubitable. Moreover, all of them have been evaluated quite positively. However, we have to admit that in terms of the intellectuals' understanding of their own identity, their complete negation during the Cultural Revolution and complete affirmation in the New Period show the same tendency: an unconsciousness or blindness—they neither consciously realize their primary destiny as intellectuals in the New Period, nor consciously dig up the deep roots of the tragic fate of intellectuals during the Cultural Revolution. On the surface, this blindness shows that the influence of the ultraleftist line still exists. On an even deeper level, it shows that the traditional feudal ideology of our country has a deep-rooted potential impact not only on other social groups, but also on intellectuals. Thus, it is really necessary to stand from a macrohistorical perspective and deeply reflect on the images of intellectuals as they appear in the New Period literature by comparing the literature on intellectuals from the New Period, the May Fourth period, and the Classical period. Frankly speaking, such reflection should have started earlier and is unavoidable. It affects not only literature, but also the development in China of modem culture, and even the issue of whether or not Chinese intellectuals, as they push reforms forward, can carry on the May Fourth tradition of bringing forth intellectual enlightenment, transforming the deep-rooted, bad characteristics of our nation, and eliminating traditional feudal ideology. In this sense, although I agree with the idea, proposed by Huang Ziping and others, that the duty of contemporary Chinese literature is to carry forward the May Fourth heritage and change the national character, I have reservations about the general concept of a "twentieth century Chinese literature." This is because evaluations of the antifeudal value of contemporary Chinese literature to date have been insufficient. In reality, although the contemporary works that we have seen show some form of succession and development of the May Fourth new literature, in spirit these works are closer to Chinese Classical writing. This similarity is most visible in the writings about intellectuals. (shrink)

Based on sensory integration theory, six fabric samples containing tactile and visual stimuli were selected using the sensory perceptions of designers and combined with balls. Experiments involving these toys were implemented with 15 families with preschool-aged high-functioning autistic children. The results showed that loose sequin, which possessed equal tactile and visual intensities, was strongly correlated with frequent smiling/laughing and high enjoyment levels. The fabric provided a loose tactile sensation regarding surface interweave uniformity and a bright visual sensation regarding visually perceived (...) luster; suede exhibited a greater tactile intensity than visual intensity and was correlated with eye contact and activity response. This fabric possessed a smooth visual sensation regarding visually perceived smoothness; and loose sequin, which possessed equal tactile and visual intensities, was highly correlated with finger pointing and initiation. This fabric offered a thin tactile sensation regarding surface interweave thickness and a bright visual sensation regarding visually perceived luster. We suggest applying fabrics to composite toys. Specifically, loose sequin can be used initially to encourage autistic children to interact; subsequently, suede can enable sustained parent-child interaction. The experimental results provide a reference for establishing an innovative toy-design method for autistic children. Keywords: autism; sensory integration theory; parent-child interaction; toys. (shrink)

First published in 1983. Routledge is an imprint of Taylor & Francis, an informa company.

In recent years, foreign language learning has been proposed as a possible cognitive intervention for older adults. However, the brain network and cognitive functions underlying FLL has remained largely unconfirmed in older adults. In particular, older and younger adults have markedly different cognitive profile—while older adults tend to exhibit decline in most cognitive domains, their semantic memory usually remains intact. As such, older adults may engage the semantic functions to a larger extent than the other cognitive functions traditionally considered the (...) most important. Using anatomical measurements and a cognitive test battery, the present study examined this hypothesis in twenty cognitively normal older adults, who participated in a two-month Italian learning programme. Results showed that the immediate learning success and long-term retention of Italian vocabularies were most consistently predicted by the anatomical measures of the left pars orbitalis and left caudal middle frontal cortex, which are implicated in semantic and episodic memory functions. Convergent evidence was also found based on the pattern of cognitive associations. Our results are consistent with a prominent role of semantic and episodic memory functions in vocabulary learning in older learners. (shrink)

Proportionality is a German, and thus continental European, concept in public law that is applied by both the Court of Justice of the European Union (CJEU) and the European Court of Human Rights (ECtHR). The principle specifies that measures adopted by executive authorities should not exceed the limits of what is appropriate and necessary in order to achieve legitimate objectives in the interest of the public. Using a functional comparative approach, this book evaluates the extent to which proportionality has been (...) integrated into the English and Hong Kong judicial systems by comparing case law in these courts with that of the CJEU and the ECtHR. The text also reviews the development of proportionality and presents a topical understanding of why its adoption and application have encountered difficulties, particularly regarding socio-economic rights, in some jurisdictions, such as the United Kingdom and Hong Kong. Written by a scholar with experience from both within the Hong Kong judicial system and from international research, this book is the first all-encompassing reference for legal practitioners worldwide." -- Provided by publisher. (shrink)

Critical discussion on definition of the work "Mithya" in the Advaitabrahamasiddhi of Madhusudanasarasvati.

The literature on antecedents of corporate social responsibility strategies of firms has been predominately content driven. Informed by the managerial sense-making process perspective, we develop a contingency theoretical framework explaining how political ideology of managers affects the choice of CSR strategy for their firms through their CSR mindset. We also explain to what extent the outcome of this process is shaped by the firm’s internal institutional arrangements and external factors impacting on the firm. We develop and test several hypotheses using (...) data collected from 129 Chinese managers. The results show that managers with a stronger socialist ideology are likely to develop a mindset favouring CSR, which induces the adoption of a proactive CSR strategy. The CSR mindset mediates the link between socialist ideology and CSR strategy. The strength of the relationship between the CSR mindset and the choice of CSR strategy is moderated by customer response to CSR, industry competition, the role of government, and CSR-related managerial incentives. (shrink)

First published in 1983. Routledge is an imprint of Taylor & Francis, an informa company.