This study focuses on CEO hubris and its detrimental effect on corporate financial performance along with an examination of critical corporate governance contingencies that may moderate the negative effect. From 654 observations of 164 Korean firms over the years 2001–2008, we found that CEO power exacerbated the negative effect of CEO hubris on corporate financial performance, whereas board vigilance mitigated it. This study provides empirical evidence that entrenchment problems arising from CEO hubris would be exacerbated as CEOs become more powerful, (...) but weakened as board of directors become more vigilant. Theoretical contributions and practical implications will be discussed. (shrink)

This paper highlights the potential harms in the current state of business ethics education and presents an alternative new model of business ethics education. Such potential harms in business ethics education is due largely to restricted cognitive level of reasoning, a limited level of ethical conduct which remains only responsive and adaptive, and the estrangement between strategic thinking and ethical thinking. As a remedy for business ethics education, denatured by these potential harms, a new dynamic model of business ethics education (...) is proposed. The new model is composed of a basic foundation for business ethics education and three practical components of business ethics education. The basic foundation comprises of ethical reasoning, moral sentiments, and ethical praxis. Three practical components of business ethics education are, respectively, to intensify moral imagination, to develop ethical wisdom and courage, and to enhance meta- strategic competences. The ultimate purpose of these practical components is to help moral subjects to conduct ethical leadership, to actualize integrity between individuals and organization, and to fulfill the social responsibility of business firms. This new model is expected to attract attention to the effective business ethics education both in college and in industry, and to be used as a benchmark for new curriculum designs and development of teaching methods. Finally, some teaching methodologies and pedagogical experiments are introduced and discussed according to this new model of business ethics education. (shrink)

This paper highlights the potential harms in the current state of business ethics education and presents an alternative new model of business ethics education. Such potential harms in business ethics education is due largely to restricted cognitive level of reasoning, a limited level of ethical conduct which remains only responsive and adaptive, and the estrangement between strategic thinking and ethical thinking. As a remedy for business ethics education, denatured by these potential harms, a new dynamic model of business ethics education (...) is proposed. The new model is composed of a basic foundation for business ethics education and three practical components of business ethics education. The basic foundation comprises of ethical reasoning, moral sentiments, and ethical praxis. Three practical components of business ethics education are, respectively, to intensify moral imagination, to develop ethical wisdom and courage, and to enhance meta-strategic competences. The ultimate purpose of these practical components is to help moral subjects to conduct ethical leadership, to actualize integrity between individuals and organization, and to fulfill the social responsibility of business firms. This new model is expected to attract attention to the effective business ethics education both in college and in industry, and to be used as a benchmark for new curriculum designs and development of teaching methods. Finally, some teaching methodologies and pedagogical experiments are introduced and discussed according to this new model of business ethics educaiton. (shrink)

황금률의 윤리에 관한 기존의 연구들은 주로 황금률과 상호주의 그리고 사랑의 법간의 관계를 다루어왔다. 황금률에 관한 기존의 이러한 연구들은 중대한 한계를 노정하고 있다. 이러한 연구들은 무엇보다도, 황금률이 제시되는 텍스트를 선택적으로 취함으로써, 황금률의 특징에 대한 혼동을 초래할 뿐만 아니라, 동일한 텍스트에 나타나는 다양한 도덕규범들에 대해 일관적인 설명을 결여하고 있다. 이러한 한계들로 인하여 기존의 연구들은 황금률의 윤리가 가지는 독특성을 보여주지 못하고 있는데, 그 독특성은 이 논문에서 제시하는 간접적 삼자관계의 논리로 표현될 수 있는 것이다. 간접적 삼자관계는 텍스트 내에 혼재한 다양한 도덕규범들의 관계를 일관적으로 설명하고 (...) 황금률의 성격을 해명하는 한 가지 방법을 제시한다. (shrink)

This paper aims to argue that school rituals played critical roles for the educational purpose in Confucian school education in the Joseon period. Diverse rituals were performed in Confucian schools of the Joseon period, and these rituals formed a comprehensive ritual system of the school education. These school rituals can be read to manifest the ideals of Confucian philosophy of education and to be also utilized as one of the important educational tools or programs through which to hand down the (...) Confucian values. Based on this interpretation, this paper asserts that school rituals were in no way irrelevant to their educational function for the society then nor that they served only for the political edification, but constituted part of a comprehensive system of education in pursuit of the formation of the Confucian personhood as one of the important pillars of Confucian school education in the Joseon period. (shrink)

BackgroundThis study aimed to identify the healthcare providers’ experience and perspectives toward end-of-life care decisions focusing on end-of-life discussion and physician’s order of life-sustaining treatment documentation in Korea which are major parts of the Life-Sustaining Treatment Act.MethodsA cross-sectional survey was conducted using a questionnaire developed by the authors. A total of 474 subjects—94 attending physicians, 87 resident physicians, and 293 nurses—participated in the survey, and the data analysis was performed in terms of frequency, percentage, mean and standard deviation using the (...) SPSS 24.0 program.ResultsStudy results showed that respondents were aware of terminal illness and physician’s order of life-sustaining treatment in Korea well enough except for some details. Physicians reported uncertainty in terminal state diagnosis and disease trajectory as the most challenging. Study participants regarded factors (related to relationships and communications) on the healthcare providers’ side as the major impediment to end-of-life discussion. Study respondents suggested that simplification of the process and more staff are required to facilitate end-of-life discussion and documentation.ConclusionBased on the study results, adequate education and training for better end-of-life discussion are required for future practice. Also, a simple and clear procedure for completing a physician’s order of life-sustaining treatment in Korea should be prepared and legal and ethical advice would be required. Since the enactment of the Life-Sustaining Treatment Act, several revisions already have been made including disease categories, thus continuous education to update and support clinicians is also called for. (shrink)

In contemporary philosophy of science, the no-miracles argument and the pessimistic induction are regarded as the strongest arguments for and against scientific realism, respectively. In this paper, I construct a new argument for scientific realism which I call the anti-induction for scientific realism. It holds that, since past theories were false, present theories are true. I provide an example from the history of science to show that anti-inductions sometimes work in science. The anti-induction for scientific realism has several advantages over (...) the no-miracles argument as a positive argument for scientific realism. (shrink)

The whats and whys of religious belief -- A history of thanatocentric theories of religion -- Measuring faith and fear -- Are people afraid of death? -- The religious correlates of death anxiety -- Death anxiety and religion: causes and consequences -- The future of immortality, literal, and symbolic.

Localism is the view that the unit of evaluation in the scientific realism debate is a single scientific discipline, sub-discipline, or claim, whereas individualism is the view that the unit of evaluation is a single scientific theory. Localism is compatible, while individualism is not, with a local pessimistic induction and a local selective induction. Asay (2016) presents several arguments to support localism and undercut globalism, according to which the unit of evaluation is the set of all scientific disciplines. I argue (...) that some of his arguments clash with localism as well as with globalism and support individualism, and that individualism goes hand in hand, while localism does not, with the basic rule of how to evaluate an argument. (shrink)

Localism is the view that the unit of evaluation in the scientific realism debate is a single scientific discipline, sub-discipline, or claim, whereas individualism is the view that the unit of evaluation is a single scientific theory. Localism is compatible, while individualism is not, with a local pessimistic induction and a local selective induction. Asay presents several arguments to support localism and undercut globalism, according to which the unit of evaluation is the set of all scientific disciplines. I argue that (...) some of his arguments clash with localism as well as with globalism and support individualism, and that individualism goes hand in hand, while localism does not, with the basic rule of how to evaluate an argument. (shrink)

This book provides philosophers of science with new theoretical resources for making their own contributions to the scientific realism debate. Readers will encounter old and new arguments for and against scientific realism. They will also be given useful tips for how to provide influential formulations of scientific realism and antirealism. Finally, they will see how scientific realism relates to scientific progress, scientific understanding, mathematical realism, and scientific practice.

“Fair and equitable benefit-sharing” is one of the objectives of the UN Convention on Biological Diversity and the FAO International Treaty on Plant Genetic Resources for Food and Agriculture. In essence, benefit-sharing holds that countries, farmers, and indigenous communities that grant access to their plant genetic resources and/or traditional knowledge should share in the benefits that users derive from these resources. But what exactly is understood by “fair” and “equitable” in this context? Neither term is defined in the international treaties. (...) A complicating factor, furthermore, is that different motivations and perspectives exist with respect to the notion of benefit-sharing itself. This paper looks at six different approaches to benefit-sharing that can be extracted from the current debates on “Access and Benefit-Sharing.” These approaches form the basis of a philosophical reflection in which the different connotations of “fair and equitable” are considered, by analyzing the main principles of justice involved. Finally, the various principles are brought together in order to draw some conclusions as to how a fair and equitable benefit-sharing mechanism might best be realized. This results in several recommendations for policymakers. (shrink)

Medical missionaries made a breakthrough in Korean history in healing and caring for many Hansen and tuberculosis patients. There was a missionary who had no less good influence than medical missionaries at this time. The person is missionary Sarah Barry, who inspired and developed one of the most influential student movements in South Korea. The aim of the present study is to examine life of Sarah Barry and her ministry, focusing upon her positive influences on Korean intellectuals. The relevance of (...) the study is conditioned by the fact that there is no professional academic research on her ministry except for one short paper, which discusses the importance of her role in formulating campus evangelism. In order to achieve the aim of the study, the method of analysis and synthesis of biographical and historical data was used. As a result of the study, Sarah Barry’s biography was researched and systematized. It gave ground to a conclusion that her role in South Korea’s gradual resurgence after the Civil War was seminal. (shrink)

With his doctrine of the “complete irresponsibility of man,” Nietzsche in different ways complicates the opposition between responsibility and irresponsibility. This article traces the different and conflicting senses of irresponsibility throughout Nietzsche’s development. First, the doctrine is shown to build on Nietzsche’s early study of Heraclitus (section I), whom Nietzsche admired for expounding and embodying a radical “innocence” that was both responsible and irresponsible in different senses. When presented as “philosophical conviction” in Human, All too Human, Nietzsche paradoxically speculates about (...) the doctrine’s incorporation out of a sense of responsibility for the future of mankind (section II). Section III shows how Nietzsche’s later writings evince an increasing awareness of this paradox by explicitly positing complete irresponsibility as his own redemptive doctrine in Twilight of the Idols. After 1881, he has come to affirm a new notion of responsibility and criticizes a weak sense of irresponsibility as the abdication of one’s task. I end by discussing the relation of these different senses of irresponsibility, and argue that the fact that Nietzsche’s texts often deliberately complicate rather than clarify such distinctions is an important reflection of how he textually takes responsibility for “complete irresponsibility” (section IV). (shrink)

This study argues that contemporary theology needs a reconceptualised form of metaphysical theology to readdress this question of universality. In order to develop such a new metaphysical theology, de Jong turns to the work of Karl Rahner and Edward Schillebeeckx. Presenting a new perspective on their theological methods, he demonstrates that these theologians employ a dialectical interplay of hermeneutical and metaphysical arguments yielding a modest theological metaphysics. Crucially, these thinkers recognise that acknowledging hermeneutical conditions does not need to end (...) in particularism. Instead, Rahner and Schillebeeckx argue that the infinite variety of particular human experiences can act as potential encounters with the universally self-revealing God. Retrieving these modest forms of theological metaphysics reminds contemporary theology that it is possible to think about universality from within particularity. Balancing the intelligible and mysterious nature of God, Rahner and Schillebeeckx show how a modest theological metaphysics contains its own self-critical hermeneutical disciplining. This renewed understanding about the earlier use of metaphysics opens up new avenues of thought for fundamental theologians that do not want to shy away from the difficult question of the universality of God. (shrink)

Adventures in cutting-edge ideas about consciousness, from bestselling non-fiction writer Tim Parks. Hardly a day goes by without some discussion about whether computers can be conscious, whether our universe is some kind of simulation, whether mind is a unique quality of human beings or spread out across the universe like butter on bread. Most philosophers believe that our experience is locked inside our skulls, an unreliable representation of a quite different reality outside. Colour, smell and sound, they tell us, occur (...) only in our heads. Yet when neuroscientists look inside our brains to see what's going on, they find only billions of neurons exchanging electrical impulses and releasing chemical substances. Five years ago, in a chance conversation, Tim Parks came across a radical new theory of consciousness that undercut this interpretation. This set him off on a quest to discover more about this fascinating topic and also led him to observe his own experience with immense attention. Out of My Head tells the gripping, highly personal, often surprisingly funny, story of Tim Parks' quest to discover more about this fascinating topic. It frames complex metaphysical considerations and technical laboratory experiments in terms we can all understand. Above all, it invites us to see space, time, colour and smell, sounds and sensations in an entirely new way. The world will feel more real after reading it. (shrink)

On health science in Yoga philosophy with special reference to Yogasūtra of Patañjali.

The Movement of Showing investigates the idea, shared by Derrida, Hegel and Heidegger, that the value of their thought is not found in its results or conclusions, but in its "movement." All three describe the heart of their work in terms of a pathway, development, or movement rather than in terms of its propositions or conclusions. This seems to deprive their thought of a solid ground, and indeed deconstruction in particular is often criticized in this way. Johan de Jong (...) argues that this is a structural vulnerability that is both its weakness and the source of its value, tracing Derrida's indirect method from his early to later works, and considering his engagements with Hegel and Heidegger. His analysis locates an affinity among Hegel, Heidegger and Derrida in a shared distrust of externality and, against the grain of some Levinasian commentaries, argues that Derrida's indirectness results in an ethics of complicity. The Movement of Showing answers a central question that many polemics about continental philosophy and postmodernism revolve around concerning how, methodologically, one can philosophize responsibly. It shows the difference between critique and polemics, and why simply taking up a position for or against is insufficient in order to think responsibly. (shrink)

In Western political philosophy, democracy is generally the dominant view regarding what the best form of government is, and this holds even in respect to promoting minority rights. However, I argue that there is a better theory for satisfying minority interests and rights. I amass numerous studies from the social sciences demonstrating how democracy does poorly in accounting for minority interests. I then contend that a particular hybrid view that fuses a meritocracy with democracy can do a better job than (...) democracy in accounting for minority interests and in having more equal rights and fair policies coming from the legislative and executive branches. Finally, I defend this thesis from numerous counters. (shrink)