Brand names are endowed with personalities that appeal to consumers, and such personalities are often adjusted in translation. This research aims to explore the transference of brand personality dimensions in the Chinese-English translation of men’s clothing brands, which embody consumers’ values and self-perceptions as well as social cultural meanings, in the hope of revealing male consumers’ psychological characteristics and providing a reference for translators. This investigation studies the brand personality frameworks for English and Chinese consumers, (...) analyzes a corpus of 477 Chinese-English men’s clothing brands, summarizes the major personality dimensions for men’s clothing brands, and explores how they are transferred in translation. As brand personalities reflect target consumers’ psychology to a certain extent, exploring the transference of brand personality dimensions in the Chinese-English translation of men’s clothing brands can reveal the differences between Chinese and English male consumers’ values and mentality, which can serve as a reference for translators and international businesses. (shrink)

Many studies have investigated the effect of multilingualism on improving personality traits, namely cultural empathy, open-mindedness, flexibility, emotional stability, and social initiative of international students, or students in an international degree program. However, few studies have examined such an issue for EFL learners as they further their academic levels in English as a medium of instruction setting. The main tool used in this exploratory descriptive study was the short version of the multicultural personality questionnaire that was developed by (...) Van der Zee et al. Five hundred and seventy-seven Saudi female EFL undergraduates participated voluntarily across various academic levels, as well as recently graduated students; all of whom were exposed to various amounts of EMI. Prior to the study and before administering the questionnaire, the IELTS test was used to measure language proficiency of EFL learners to make sure that the collected data of the MPQ were analyzed statistically to generate means and standard deviations. The results of ANOVA test revealed that not only did all participants improved in cultural empathy followed by open-mindedness, but their improvement of the other dimensions of flexibility, social initiative, and emotional stability appeared to be randomly similar between only two or three groups of academic levels. The results also showed that there was no gradual sequence of developments or deterioration of any multicultural personality dimensions as students advanced in their academic levels or as a result of getting exposed to various amounts of EMI. Finally, this research provides some implications related to widening the scope of the study for further research such as comparing trilingual and bilingual learners and modifying the diagnostic ability of the MPQ. (shrink)

What is the state of affairs with regard to the academic study of “Chinese philosophy” in Europe? This is the rather straightforward question that I address in the present article. Focusing on developments since 2007, I depict the institutional landscape in terms of associations and journals, present an overview of translations, and offer a survey of research, mostly of works published in languages other than English. The aim is not in the first instance to offer an exhaustive bibliography, (...) but to document the many research activities taking place in all parts of continental Europe. Personal comments about the prospects of “Chinese philosophy” in Europe conclude the article. (shrink)

Filling out long questionnaires can be frustrating, unpleasant, and discouraging for respondents to continue. This is why shorter forms of long instruments are preferred, especially when they have comparable reliability and validity. In present study, two short forms of the Cross-cultural Personality Assessment Inventory were developed and validated. The items of the short forms were all selected from the 28 personality scales of the CPAI-2 based on the norm sample. Based on some priori criteria, we obtained the appropriate items and (...) constructed the 56-item Chinese Personality Assessment Inventory and the 28-item CPAI. Then, we examined the factor structure of both short forms with Exploratory SEM and replicated the four-factor structure of the original CPAI-2, reflecting the four personality domains of Chinese people, namely, Social Potency, Dependability, Accommodation, and Interpersonal Relatedness. Further analyses with ESEM models demonstrate full measurement invariance across gender for both short forms. The results show that females score lower than males on Social Potency. In addition, these four factors of both short forms have adequate internal consistency, and the correlation patterns of the four factors, the big five personality traits, and several health-related variables are extremely similar across the two short forms, reflecting adequate and comparable criterion validity, convergent validity, and discriminant validity. Overall, the short versions of CPAI-2 are psychometrically acceptable and have practically implications for measuring Chinese personality and cross-cultural research. (shrink)

The paper deals with the etymology of the personal names Qunï Säŋün and Toŋra Simä appearing in the ninth line of the Old Turkic Tonyukuk inscription. These names are borne by the envoys sent by the kagan of the Tokuz Oghuz to the Chinese and Khitan, respectively, to conclude a military alliance against the Turks. Both names have the same structure, a combination of an ethnonym vs. toŋra), referring to a tribal unit within the Tiele (...) 鐵勒 confederation, and a title of Chinese origin. Based on a thorough analysis of historical and philological data, the authors try to establish possible ethnolinguistic grounds for the Tokuz Oghuz mission, which have so far eluded researchers of the inscription and can be fully restored only in the light of the latest discoveries in the history and philology of Inner Asia of the Old Turkic period, e.g., the decipherment of the famous Khüis Tolgoi inscription from Mongolia. (shrink)

The abortion debate rages on. Yet the two most popular positions seem to be clearly mistaken. Conservatives maintain that a human life begins at conception and that therefore abortion must be wrong because it is murder. But not all killings of humans are murders. Most notably, self defense may justify even the killing of an innocent person.Liberals, on the other hand, are just as mistaken in their argument that since a fetus does not become a person until birth, a woman (...) may do whatever she pleases in and to her own body. First, you cannot do as you please with your own body if it affects other people adversely. Second, if a fetus is not a person, that does not imply that you can do to it anything you wish. Animals, for example, are not persons, yet to kill or torture them for no reason at all is wrong. (shrink)

This study investigates the influences of action research on primary school English instruction from five dimensions in the classroom, viz., types of questions, language errors, gestures, facial expressions, and interpersonal distance. Four English teachers’ 9 real classroom teaching videos before and after action research are collected and annotated by using ELAN software. The results show that primary school English teachers in Chinese rural areas prefer closed questions to open questions; They make some language errors; Deictic gestures (...) are the most common gestures used, while metaphoric gestures, beat gestures and iconic gestures are rare; Teachers have the same preference for three types of facial expressions, and teachers’ serious expressions accounts for most of the time; They seldom keep an intimate distance or personal distance from their students. Second, Action research is effective to motivate teachers in rural areas, who make great progress in all five dimensions after AR: more open questions are asked; pragmatic errors and grammatical errors are reduced; deictic gestures increase; apathetic decrease, and more intimate distance is exhibited in the interpersonal distance dimension. Third, teacher’s English teaching competence is partly transferrable to her future professional development, and this is also the long-lasting effect of AR. (shrink)

The study was aimed at validating the Polish version of the Trait Emotional Intelligence Questionnaire-Short Form. Our findings confirm the reliability and validity of the scale. With respect to reliability, internal consistency coefficients of the TEIQue-SF were comparable to those obtained using the original English version. The evidence of the validity of the TEIQue-SF came from the pattern of relations with the other self-report measure of EI, personality measures, as well as affective and social correlates. We demonstrated (...) that the TEIQue-SF score correlated positively with scores on the Emotional Intelligence Questionnaire. The TEIQue- SF score correlated negatively with Neuroticism and positively with Extraversion, Openness, Agreeableness, and Conscientiousness. In addition, scores on the TEIQue-SF were related to dispositional affect, i.e., correlated positively with positive affectivity and negatively with negative affectivity. The TEIQue-SF score correlated positively with social competencies as measured with the Social Competencies Questionnaire. We also found that trait EI, as measured with the TEIQue-SF, was positively related to the richness of one’s supportive social network and this relationship remained statistically significant even after controlling for Big Five variance. We also demonstrated that scoring on the TEIQue-SF was positively related to satisfaction with life and negatively related to perceived stress and these relationships remained significant, even after controlling for positive and negative affectivity. Taken together, these findings suggest that the Polish version of the TEIQue-SF is a reliable and valid measure that inherits the network of associations both from the original version of the TEIQue-SF and the full form of the Polish TEIQue. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Reviewed by:Research on the Transformation of Contemporary Chinese Science Fiction by Zhan LingShaoming DuanZhan Ling. Research on the Transformation of Contemporary Chinese Science Fiction. Beijing: China Social Sciences Press, 2022, 324 pages, softcover, ¥ 118.00 ISBN: 978-7-5203-9465-9.Research on the Transformation of Contemporary Chinese Science Fiction is a laudable scholarly endeavor that provides reader with a unique interpretation of the representative works in contemporary China science fiction. (...) Taking "transformation" as the key word, this book outlines the development process and transformation features of science fiction since the founding of the People's Republic of China (i.e., new China). Starting with the investigation of the reasons for each transformation, this book combs the changes in the creative values, scientific views, and aesthetics of science fiction in more than seventy years. The book also aims to show the literary achievements of contemporary Chinese science fiction, affirm the academic values of "transformation" from the perspective of literary development history, and points out the existing shortcomings. This book will interest global scholars in literary studies, especially those in the field of Chinese science fiction studies. The detailed studies of contemporary Chinese science fiction by Zhan Ling connect her primary sources with wider temporal and spatial contexts. Zhan Ling approaches contemporary Chinese science fiction that was mostly unknown to the scholars of the twenty-first century, some of which were underestimated and even ignored for a long time.The book has an introduction, seven chapters, and a conclusion. The introduction briefly introduces the origin of Chinese science fiction. There was no category of "science fiction" in ancient Chinese literary tradition; it actually appeared in the late Qing dynasty. At that time, the Qing government was defeated miserably by Western powers in the two [End Page 521] "Opium Wars" and was forced to sign a series of unequal treaties with Western powers, which greatly damaged China's sovereignty and territorial integrity.In order to achieve the goals of "enriching the country and strengthening the army" and "learning foreign technology to counter foreigners," the Qing government decided to carry out the "Westernization Movement" (1861–95), calling on Qing officials to learn and use Western advanced science and technology and set up modern military, industry, and civilian enterprises. Science fiction, as a kind of literature directly linked with Western science and technology, had been introduced into China. In 1872 the Chinese version of Washington Irving's Rip Van Winkle was published in Shanghai Shen Daily, which opened the exploration of science fiction in Chinese literature. In 1904 Huang Jiangdiaosou (pen name) wrote the first Chinese science fiction, The Moon Colony. The intellectuals in the late Qing dynasty regarded science fiction as the literary practice of "saving the country through science" (6). Science fiction had contributed to the establishment of modern scientific consciousness for the pedantic people in the late Qing dynasty. The decline of the Qing dynasty was marked by the invasion and encroachment of the Western powers, which marked the formation of Chinese semicolonial and semifeudal society; This, in turn, contributed to the development of science fiction in China.The main body consists of seven chapters. Zhan Ling discusses the changes and transformations in the development of science fiction in contemporary China. The founding of new China marked the full rule of the Communist Party of China. In order to distinguish from the Kuomintang rule, the Communist Party called it "contemporary" after 1949. According to this "division," "contemporary science fiction" of the title refers to the science fiction published in mainland China after 1949. Compared with the past, science fiction in contemporary China has made great progress in quality and quantity (12).Zhan Ling divides the development of science fiction in contemporary China into four stages. The first phase was from 1949 to 1966. The second phase is from 1978 to 1984. The third phase is from 1985 to 1999. The fourth phase is the twenty-first century. The book tries to integrate the development history of contemporary Chinese science fiction into the development history of Chinese science fiction for research, and even puts contemporary Chinese science fiction into the development history of world science fiction [End Page 522... (shrink)

Students’ affective learning is critical for their academic success; therefore, considerable attention has been devoted to the role of various student-related and teacher-related factors as predictors of student affective learning. Notwithstanding, the impact of two important teacher-related factors, namely teacher–student rapport and teacher support, has not been adequately researched. To address this gap, the present study sought to explore the role of teacher support and teacher–student rapport in Chinese English as a foreign language students’ affective learning. To do (...) so, three valid inventories of the variables were administered to 497 Chinese EFL students. Performing correlational analyses, favorable associations were found between teacher–student rapport, teacher support, and student affective learning. The predictive power of teacher support and teacher–student rapport was assessed using structural equation modeling. Chinese EFL students’ affective learning was shown to be largely influenced by teacher–student rapport and teacher support. The pedagogical implications and future directions are also discussed. (shrink)

Background: Moral Growth Mindset (MGM) is a belief about whether one can become a morally better person through efforts. Prior research showed that MGM is positively associated with promotion of moral motivation among adolescents and young adults. We developed and tested the English version of the MGM measure in this study with data collected from college student participants. Methods: In Study 1, we tested the reliability and validity of the MGM measure with two-wave data (N = 212, Age (...) mean = 24.18 years, SD = 7.82 years). In Study 2, we retested the construct validity of the MGM measure once again and its association with other moral and positive psychological indicators to test its convergent and discriminant validity (N = 275, Age mean = 22.02 years, SD = 6.34 years). Results: We found that the MGM measure was reliable and valid from Study 1. In Study 2, the results indicated that the MGM was well correlated with other moral and positive psychological indicators as expected. Conclusions: We developed and validated the English version of the MGM measure in the present study. The results from studies 1 and 2 supported the reliability and validity of the MGM measure. Given this, we found that the English version of the MGM measure can measure one’s MGM as we intended. (shrink)

Researchers encounter challenges that require making complex professional decisions. Strategies such as seeking help and anticipating consequences support decision-making in these situations. Existing evidence on a measure of professional decision-making in research that assesses the use of decision-making strategies revealed that NIH-funded researchers born outside of the U.S. tended to score below their U.S. counterparts. To examine potential explanations for this association, this study recruited 101 researchers born in the United States and 102 born internationally to complete the PDR and (...) measures of basic personal values, values in scientific work, discrimination between the seriousness of rules in research, exposure to unprofessional research practices, and acculturation to American culture. Several variables were associated with PDR scores—discrimination between types of rules in research, exposure to unprofessional research practices, acculturation, and the basic personal values of power, security, and benevolence. However, only security, benevolence, acculturation, and rule discrimination were also associated with nation of origin. In multivariate models, the variance explained by these variables in accounting for the association of nation of origin and PDR scores was somewhat overlapping, thus, only security and benevolence remained as unique, statistically significant predictors. Thus, this study identified some important variables in the association of nation of origin and PDR, but more research is needed. In a secondary analysis to examine the “clinical significance” of scores on the PDR, this study examined aggregated PDR score data from the present sample and past samples of investigators. This analysis identified scores that may suggest a concern versus those scores that may be interpreted as excellent, proficient, or marginal. Implications for training and mentoring, along with considerations for future research are discussed. (shrink)

Expressivism, broadly construed, is the view that the function of utterances in a given area of discourse is to give expression to our sentiments or other (non-cognitive) mental states or attitudes, rather than report or describe some range of facts. This view naturally seems an attractive option wherever it is suspected that there may not be a domain of facts for the given discourse to be describing. Familiarly, to avoid commitment to ethical facts, the ethical expressivist suggests that ethical utterances (...) (e.g., “Gratuitous torture is wrong”, “What John did was morally good”) do not serve to ascribe ethical properties to objects, actions, persons, or states of affairs. Instead, they simply function to give voice to certain of our sentiments (or ‘pro/con’ attitudes). Along similar lines, philosophers have entertained versions of expressivism about the aesthetic, the modal, the mental, what is funny, even about theoretical science and knowledge ascriptions. (shrink)

Personality assessments are frequently used to make decisions and predictions, creating a demand for assessments that are non-discriminatory. South African legislation requires psychological tests to be scientifically proven to be valid, reliable, fair and non-biased. In response to the necessity for a measure sensitive to indigenous differences, South African and Dutch researchers developed the South African Personality Inventory. The SAPI represents a theoretical model of personality that uses an indigenous and universal approach to capture South Africa’s rich multicultural and multilingual (...) view of personhood. The development of SAPI items and its simultaneous translation from English into all official languages necessitated the investigation of all the translated language versions’ psychometric properties. This study used Exploratory Structural Equation Modelling to examine the factor structure and model fit of two indigenous language versions of the SAPI, targeting the Tshivenda and the Southern Sotho languages. To accomplish this objective, Study 1 was done in South Africa among the Tshivenda ethnic group, while Study 2 was conducted in South Africa among the Sesotho ethnic group. An acquiescence response pattern was noticed in both studies, possibly to adhere to group consensus and emphasizing harmony within relationships. The ESEM solutions generated an excellent fit for both language versions, and most facets loaded acceptably on their expected factors. The Neuroticism factor proved to be problematic in both language versions. Within the Tshivenda version, the Emotional Stability facet did not generate adequate loadings on any SAPI factors. In contrast, neither Emotional Stability nor Negative Emotionality loaded sufficiently on the Neuroticism factor for the Southern Sotho version. While the overall fit of the six-factor model was excellent, the language in which a person completes a personality questionnaire seems to influence such an assessment’s factor structure. The Tshivenda and Sesotho versions of the SAPI cannot yet be positioned as equitable alternatives when using an indigenous version of the SAPI is needed. The implications of the results and proposals for future studies are discussed. (shrink)

In What We Say, Who We Are, Parker English explores the commonality between Leopold Senghor's concept of "negritude" and Zora Neale Hurston's view of "Negro expression." For English, these two concepts emphasize that a person's view of herself is above all dictated by the way in which she talks about herself. Focusing on "performism," English discusses the presentational/representational and externalistic/internalistic facets of this concept and how they relate to the ideas of Senghor and Hurston.

One of the interpretive devices that Ch'eng-kuan (澄 觀) is famous for having employed to distill the essence of the vast Mahāvaipulya Buddhāvataṃsaka Sūtra (Tafang-kuang fo-hua-yen ching 《大方廣佛華嚴經》 was a series of variations on the contemplative theme (kuan-men 觀門) of the complete interfusion (yüan-jung 圓融) of the scripture's three chief protagonists (san-sheng 三聖) ── the Buddha Vairocana (Pi-lu-che-na 毘盧遮那) and the bodhisattvas Mañjuśrī (Wen-shu-shih-li 文殊師利) and Samantabhadra (P'u-hsien 普賢). By aligning these three powerful sacred persons with a number of philosophical (...) categories that he believed to be central to the sūtra ── categories like "cause" (yin 因 ), "fruition" (kuo 果 ), "faith" (hsin 信 ), "understanding" (chieh 解), "insight" (chih 智), "practice" (hsing 行), "principle" (li 理), etc. ── he provided a focal point at which the rich and vivid meditative and liturgical lives of Hua-yen devotees could be made to converge with their philosophical reflections. -/- Although Ch'eng-kuan invoked this device in several of his writings, his most concerted development of it is a short essay entitled San-sheng yüan-jung kuan-men, which appears to have been written relatively late in his long career. Like many important Hua-yen texts, this essay seems to have been lost in China not long after its author's death. However, it was preserved in Korea and Japan and from the latter country was reintroduced to China in the last years of nineteenth century. Neither in China nor in the West has it yet been adequately studied. -/- The core of the present article is a critical edition of the Chinese text of the essay based on a careful comparison of all available versions and presented together with a copiously annotated English translation. The edition translation are preceded by a brief interpretive introduction and followed by an appendix in which are given: a detailed discussion of the work's textual history, detailed accounts of its various editions, and descriptions of its several surviving paraphrases and commentaries. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Reviewed by:Otot ha-Shamayim: Samuel Ibn Tibbon’s Hebrew Version of Aristotle’s “Meteorology.” by AristotleSteven HarveyAristotle. Otot ha-Shamayim: Samuel Ibn Tibbon’s Hebrew Version of Aristotle’s “Meteorology.” Translated and edited by Resianne Fontaine. Leiden: E.J. Brill, 1995. Pp. lxxx + 268. Cloth, $108.50.This modest, seemingly unimportant, volume is in fact a surprisingly fascinating text that should be of interest to all historians of philosophy. Under the rather boring guise of (...) an edition and English translation of a medieval Hebrew translation of an early ninth-century Arabic translation of Aristotle’s Meteorology, this book is destined to be ignored by most historians of philosophy and even by those who have a special interest in Aristotle. This is a shame, and it is the goal of this brief review to alert the reader to the book’s value.The Hebrew translation of the Meteorology is, to be more precise, a creative translation of an inadequate Arabic version of the text, corrected, interpreted, and expanded on the basis of the commentaries of Alexander of Aphrodisias and Averroes, by a philosopher struggling to understand what was for him a seminal text of Aristotle’s. The philosopher-translator was Samuel Ibn Tibbon, best known for his faithful translation into Hebrew of Maimonides’s Guide of the Perplexed. What is immediately significant about the translation of the Meteorology, which was completed in 1210, is that it was the first text of Aristotle’s to be translated into Hebrew and, as far as is known, the first Hebrew translation of any philosophic or scientific work of a non-Jew. For the philosophically inclined Jew who did not know Arabic and who had struggled through Maimonides’s Guide without the benefit of translations, paraphrases, or even commentaries on Aristotle’s Physics and other prerequisite writings on natural science, the translation must have been an eagerly awaited and much welcome work. But why, of all things, the historian of philosophy will ask, the Meteorology? And however much appreciated the translation may have been in 1210, what possible use could an English translation of this patchwork Hebrew translation of a garbled and abridged Arabic translation of perhaps a Syriac translation of the Greek original or compendium of the Meteorology have for us today when we have a fine Greek edition of the text and modern translations from that edition?There were good reasons not to translate the Meteorology first. In contrast to most of Aristotle’s writings on natural science which existed in impressively reliable Arabic translations, the Meteorology existed in a poor and incomplete one. Ibn Tibbon comments in his Introduction to the translation that “errors and omissions” in the Arabic translation are evident from the context, from a comparison with Alexander’s commentary and the lemmata found therein, and from a comparison with other Aristotelian works that existed in trustworthy translations. The text could not simply be translated, [End Page 130] but needed to be reconstructed on the basis of a careful study of the commentaries of Alexander of Aphrodisias, Averroes, and the other commentaries that were available. Yet, even if the text had existed in a reliable translation, the tradition of text-study required that the sciences be studied in a proper order and this meant—as is clear from the opening words of the Meteorology—beginning the study of natural sciences with the Physics and turning to the Meteorology only after completing On the Heavens and On Generation and Corruption. Ibn Tibbon acknowledged this, and, in fact, interjected in his own name (27, 29) that “all the statements the philosopher has [made] thus far, are introductory remarks taken from earlier discussions in other books.... Someone who has not previously acquired knowledge and learning from his books that precede this one, will understand very little of this introduction.” Unfortunately for Ibn Tibbon’s reader, it would be forty years before any of those books or epitomes of them would be translated into Hebrew. Resianne Fontaine, in her wide-ranging and informative Introduction (xi–xii), brings support for A. Ravitzky’s suggestion that Ibn Tibbon’s decision to translate the Meteorology was motivated by his personal interest in the text... (shrink)

In this article I give an overall interpretation of the development of the Budapest School in Australia as political emigres, who initially worked and wrote in Melbourne and Sydney until the final years when Heller and Feher moved on to New York in the mid-1980s and then back to Budapest in 1993. The translation of How Is Critical Economic Theory Possible? has allowed us to better grasp the motivations and theoretical innovations of the Budapest School, to appreciate their internal disputes (...) and to recognise fundamental continuities and difference in these two key thinkers. This book was a gallant retrieval of democratic potentials in Marx. It excavated Marx’s own appreciation of needs produced by, and critical of, the alienations of the capitalist system. Ultimately, this early work was unable to realise its ambition to educate the diverse progressive movements of the times. I will show later that the retrieval of progressive potentials took a more social democratic form in the work of Maria Márkus on needs as she encountered them later in the Hawke Labor Government of Australia from 1983. Introducing the world media to the Budapest School in The Times Literary Supplement on 15 February 1971, Lukács described Márkus as ‘75% mensch’. When Lukács first met him, George already had his own philosophical interests, which he would bring with him when he became a key figure in ‘the Budapest School’. Márkus had studied in Moscow where he wrote his dissertation on the topic History and Consciousness and met his Polish wife, Maria. George used to modestly say that he was an expert only on the works of Karl Marx. That was despite that he had taught the history of modern philosophy at Eotvös Loránd University to Hungary’s most promising philosophers for a decade and later to philosophy students at Sydney University for the next 20 years. In the early 1970s, George invited Janos Kis and György Bence to work on his next project that would become the Hungarian version of Überhaupt, which was to become How Is Critical Economic Theory Possible? The new English translation published by Brill this year opens this important rethinking of the work of Marx to an international readership. (shrink)

Current educational policy is leading teachers, schools, and society at large to fixate on the outcomes of learning. In Discontinuity in Learning, I shift the focus to the process of learning and ask, How is it that we come to new ideas, find cooperative ways of interacting with others, or take on a different perspective? Or, more simply, How do we learn? I believe that until we answer this question, we cannot begin to educate another person.My aim in the book (...) is to reveal how our experience of discontinuity is inextricably connected to our ability to question our taken-for-granted knowledge and beliefs, and our ability to critically examine the norms and values of society. Discontinuity points to those moments when we are interrupted by something unexpected, such that our ideas or ways of acting become untenable and need revision. Encounters with the unexpected point to the contingency of human experience; they indicate a blind spot and remind us we are fallible. Such encounters are t. (shrink)

The Climate Anxiety Scale is a 13-item questionnaire for assessing climate anxiety as a psychological response to climate change. The CAS consists of two subscales, namely, cognitive impairment and functional impairment. This study aimed to validate the Polish version of the CAS. The sample included 603 respondents, aged 18–70 years. Based on the exploratory factor analysis results, we proposed a 3-factor solution, which seems to be theoretically more consistent with the content of the CAS statements. The confirmatory factor analysis (...) showed that the original 2-factor solution and the 3-factor one had a satisfactory and a good fit to the data, respectively, as well as both were invariant across different gender, age, and educational level categories. Despite the fact that the 3-factor solution had the best-fit indices, we recommended to examine the CAS structure in different samples and use the overall CAS score in cross-cultural research. Cognitive and functional impairment subscales were positively correlated with personal experience of climate change, behavioral engagement, environmental identity, and environmental motives, but they were negatively correlated with climate change denial and sense of safety. The CAS subscales were correlated with depressive symptoms, but contrary to expectations, they were not associated with anxiety symptoms and any cognitive coping strategies. The Polish version of the CAS has satisfactory psychometric properties. Overall, we reported low CA levels in the Polish sample. Women and younger people experienced higher CA. (shrink)

Much business ethics and corporate social responsibility literature suggests, implicitly or explicitly, that firms ought to engage in activities that can be characterized as philanthropy, namely, expending resources beyond what is required by law and market norms to promote others’ welfare at the expense of firm profits. However, this literature has struggled to provide a normative framework for evaluating corporate philanthropy, although scholars have noted that such expenditures can potentially remedy market failures and provide public goods more efficiently. I articulate (...) two specific rationales that can justify corporate philanthropy based on considerations of welfare economics: 1) firms making strategic but high-risk investments in activities that are likely to generate positive externalities even if they prove unprofitable and 2) firms possessing a strong comparative advantage in their ability to address a social problem at lower social cost. Moreover, these rationales can be evaluated by a concept I develop called the philanthropy multiplier, indicating the ratio of net positive externalities to net costs. I suggest that firms consider publicizing their philanthropy multipliers, and I discuss theoretical and practical implications. (shrink)

This study investigates the impact of job satisfaction and personal values on the work orientation of accounting practitioners in China. Satisfaction with work varies across individuals and how individuals view work (i.e., work orientation) may depend not only on satisfaction with various facets of their work but also on their beliefs and values. We used the questionnaire from Wrzesniewski et al. (J Res Pers 31, 21–33, 1997) to measure work orientation. Job satisfaction was measured by the Job Descriptive Index (...) (JDI) developed by Smith et al. (The Measurement of Satisfaction in Work and Retirement. Rand McNally, Skokie, IL, 1969) and personal values were measured by the Schwartz Value Questionnaire Survey (Schwartz, Adv Exp Social Psychol 25, 1–65, 1992). Our sample consisted of 370 accounting practitioners from six major cities in China; 268 were females and 102 were males. We found that 41.9 % of the respondents viewed their work as a career, 37.6 % as a calling and 20.5 % as a job and that job satisfaction to be the highest among the “calling” group and lowest among the “job” group. There were no significant gender differences in the work orientation of the respondents. Our study showed that the value types achievement and hedonism and satisfaction with promotion were significant predictors of the career orientation, while the value type benevolence and satisfaction with the present job were predictors of the calling orientation. Dissatisfaction with work was the major predictor of the job orientation. Furthermore, length of employment was positively associated with both the calling and job orientation, but negatively associated with the career orientation. (shrink)

This article mainly discusses the standardization of the translation of personal and place names. In the first section, common problems in the translations of foreign names and Chinese names are summarized. The basic principles of the translation of personal names are discussed and several systems used in the transliteration history of Chinese names are presented in detail. The author also makes a brief review and comments on bilingual dictionaries of personal (...) names published in modern China. In the second section, based on the practices and lessons of translation of place names from and into Chinese, the author refines the basic principles of the standardization of translated place names, summarizes the methods and strategies for place names translation, and sums up the unified translations of certain disputed place names based on the summary of common problems in place names translation in official publications. In the third section, it is believed that the standardization of place names translation depends on the compilation of authoritative dictionaries of place names. In this section, several representative translated dictionaries of place names in late Qing dynasty, the Republic of China, and the People’s Republic of China are reviewed. The author analyses the characteristics of these dictionaries and their contributions to the unification of translated place names and sums up the overall translation history of the standardization of place names in modern China. (shrink)

Graham compares Kung‐sun Lung's “White Horse not Horse” [Graham, A.C. (1990) Studies in Chinese Philosophy and Philosophical Literature (Albany, SUNY Press)] loith the use of a synecdoche in English, “Sword is not Blade”. The Blade as part stands in here for the whole which is the Sword. But just as Sword as ‘hilt plus blade’ is more than blade, then via analogia, White Horse as ‘white plus horse’ is more than the part that is just ‘horse’. Graham had (...) taken over this Part/whole argument from Chad Hansen who argues that since Chinese does not require the word ma for ‘horse/horses’ to be used with prefixed articles or numerals, ma is a ‘mass‐noun’ similar to certain English mass‐nouns like ‘sand’ which also has no plural form unlike the count‐noun ‘horse’ [Hansen, Chad, (1983) Language and Logic in Ancient China (Ann Arbor, University of Michigan Press)]. Hansen then equates “White Horse is not Horse” to the Mohist argument for “Ox Horse is not Horse”. Ox‐Horse is a ‘mixed herd’ of Ox and Horse that is not (just) that part that is Horse. The same it is with the mass‐sum that is White Horse. It is like saying in English “White Sand is not Sand”. Sand being this spread of sand on the beach, it is more than just a patch of that beach that is white. But this attribution of a Part/whole logic to Kung‐sun Lung runs up against a basic dictum stated in his thesis on ‘Pointing and Thing’. There it is noted how all things can be pointed out except thing itself because the word “thing” leaves nothing to exclude for it to be stand out. Since that thesis is derived from the law of the excluded middle where a thing is either X or not X, it is not possible for Kung‐sun Lung to subscribe to a Part/whole logic which basically argues for a thing being both X and not X. (shrink)

Of all humanities disciplines, none is more resistant to the program of positive psychology or more hostile to the prevailing discourse of human flourishing than literary studies. The approach taken in this volume of essays is neither to gloss over that antagonism nor to launch a series of blasts against positive psychology and the happiness industry. Rather, the essays are attempts to reflect on how the kinds of literary research the contributors themselves are doing, the kinds of work to which (...) they are personally committed, might become part of an interdisciplinary conversation about human flourishing. The authors' specific fields of work are wide ranging, covering literary aesthetics, book history, digital humanities, and reader reception, as well as the important "inter-disciplines" of gender and sexuality studies, disability studies, and black studies-fields in which issues of stigma and exclusion are paramount, and which have critiqued the discourse of human flourishing for its failure to grapple with structural inequality and human difference. Taken together, the essays contribute more points of ambiguity and hesitation to the study of human flourishing than decisive advancements. Literary scholars are drawn more readily to the problematic than to the decidable. But by dwelling on the trouble spots in a field of inquiry still largely confined to the sciences, this volume provides the groundwork for new and more productive forms of interdisciplinary collaboration and exchange. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Reviewed by:Images of Women in Chinese Thought and Culture: Writings from the Pre-Qin Period through the Song DynastyXiufen LuImages of Women in Chinese Thought and Culture: Writings from the Pre-Qin Period through the Song Dynasty. Edited by Robin R. Wang. Indianapolis: Hackett Publishing Company, 2003. Pp. xiv + 449.Images of Women in Chinese Thought and Culture: Writings from the Pre-Qin Period through the Song Dynasty, edited (...) by Robin R. Wang, is an excellent collection of English translations from the Classical Chinese of writings on women. As the title indicates, the book starts with writings from before the founding of the Qin, China's first bureaucratic state, in 221 B.C.E., and ends with the Tang and Song dynasties (618-1279 C.E.), a period that has been considered the richest in Chinese history in terms of literature and art production.The anthology includes fifty-four selections arranged in five parts based on a conventionally accepted chronology of the texts. There is a brief introduction at the beginning of each selection that helps familiarize the reader with the texts and the historical and cultural context out of which women's issues have arisen. The first two parts include selections from oracle-bone inscriptions, the earliest Chinese writings ever discovered; texts from the major ancient philosophical schools, such as Confucianism, Daoism, Mohism, and Legalism; and folk literature together with poems by some of the best-known poets of their time. These writings not only encompass the intellectual foundations of Chinese civilization but also provide valuable sources for understanding how perceptions of gender relations have been shaped by the Chinese cosmological and philosophical view of the world. In text number 3, the Classic of Changes (Yijing), women and men are understood as the highest embodiments of yin and yang, the two fundamental forces that characterize the development of the universe. Since these forces are understood as both hierarchical—as they are manifested in the interrelation between the earth and sky—and, more importantly, complementary to each other, women's roles in family and society are thus recognized as distinct from, yet complementary to, those of men.In part 3, the reader is led through the Han (202 B.C.E.-220 C.E.), China's longest-lived dynasty. Writings from this period reveal the processes by which the ancestral wisdom, especially the Confucian Classics, were codified through government-sponsored scholarship. The writings of Dong Zhongshu (195-115 B.C.E.) and The Comprehensive Discussion in the White Tiger Hall (Baihu tong) were two of the texts responsible for the establishment of the official Confucian ideology of the Han. Texts drawn from this period also include works by Ban Zhao (45-114 C.E.), China's first and most influential female historian and scholar. Her writings were originally intended as moral guidance for women and were regarded in Chinese society as key texts in women's education up to the twentieth century.The six selections included in part 4 are comparatively less well known to English readers, except for The Ballad of Mulan, which became popular in the West after the story of Mulan was made into an animated movie in 1998. The other writings in this part have only been translated into English since the 1970s. Among them, [End Page 496] English versions of Family Instructions to the Yan Clan and Women in the Standard Histories were prepared especially for this volume. These writings reveal how Neo-Confucianism and Neo-Daoism became the principal approaches to comprehending the social reality and gender relations following the chaotic disintegration of the Han dynasty, and they help explain the increasing dominance of Confucian ideology and its implications for women.Finally, in part 5, there are included among other selections some well-crafted love stories written in the classical language by eminent men of letters and works by several great poets (both men and women) of the Tang and Song periods. In this section there are writings by some of the most familiar names of the period, such as Bojuyi (772-846 C.E.), Yuan Zhen (779-831 C.E.), and Li Qingzhao (1081-1151 C.E.). These authors have... (shrink)

Living organ donation in the UKThe prospect of new regulation is often met with reluctance and legitimate fears of additional bureaucracy for very little benefit. Changes to the approval procedure for living organ donation in the UK, however, appear to have made a real, and positive, difference to the practice. The Human Tissue Act 2004 abolished the Unrelated Live Transplants Regulatory Authority and handed responsibility for overseeing living donation to the newly established Human Tissue Authority. On paper, the new system (...) appeared to be a significant improvement on the old one. It removed the illogical disparity between related and unrelated donors. Previously only donations from unrelated individuals needed prior approval and evidence of a genetic link was a green light to proceed without further investigation, suggesting, erroneously, that donation within families was always voluntary and free from pressure and coercion. While the reasoning behind this distinction was obvious—coming as it did in the immediate aftermath of the uncovering of an international trade in human organs—the logic behind the distinction was lacking. Although the list of permitted relationships was broad, donation between spouses, long-term partners or friends was subject to the full and frequently drawn-out approval process designed to prevent surreptitious payment.Now all living organ donation needs prior approval but the system has been streamlined to avoid the long delays that became synonymous with the old system. Under the new regime: Applications are reviewed at a local level by a group of “independent assessors” who have been trained and accredited by the HTA.The independent assessor must be satisfied that the person consenting to the donation has been given and understood the necessary information and that there is no evidence of reward or coercion or evidence that the person has been subjected to pressure to consent. …. (shrink)

Healthcare professionals are currently working under extreme pressure as they respond to the pandemic outbreak of COVID-19. At the time of writing, there is currently no effective vaccine or anti-viral treatment. The pandemic is fast-moving, relatively unpredictable and of uncertain duration. In many countries, it is placing an enormous stress on healthcare resources and providing care to existing standards is proving difficult. Unfortunately, in some countries, health services have been overwhelmed. The impact of the pandemic on resource-poor countries is of (...) particular concern. This extraordinary situation is raising, or has the potential to raise, many ethical challenges for doctors delivering care to patients. It is possible, for example, that there may be points in this pandemic where decisions need to be made about who should have access to finite specialised intensive care beds, drugs and equipment. This has happened in some countries and, despite efforts by the UK Government to reduce demand and increase supply, it is still possible that this could happen in the UK. Some hospital trusts in the UK are already reporting concerningly low supplies of oxygen and vital medicines such as propofol and alfentanil.1 In these circumstances, where not everyone can be treated, difficult ethical decisions will have to made. For example, can some patients be prioritised over others? How should a doctor decide on which patients to treat? Can treatment be withdrawn from patients who are currently being treated, but are not responding, in order to offer treatment to those who may have a better chance of benefiting? The UK is also reporting concerningly low supplies of vital personal protective equipment for frontline workers, raising the question - what are a doctor’s obligations to treat patients, in circumstances that present a high …. (shrink)

The general topic of this book is the theory of categories, its sources, meaning and development. The inquiry can be seen to proceed on two levels. On one, the history of the theory is traced from its alleged genesis in Aristotle, through its main subsequent stages of Kant and Hegel, up to a kind of consummation in two of its prominent twentieth century adherents, Alfred North White head and Nicolai Hartmann. Special attention has been paid to that aspect of the (...) Hegelian conception of the categorial analysis from which the principle of coherence emerged. On the second, deeper level, however, everything starts with Whitehead's metaphysical system, the central part of which con sists of a fascinating, though highly intricate, web of categorial notions and propositions. The historical perspective becomes a means for untangling that web. I am indebted to a number of people for advice, comment and criticism of various parts of this book. My greatest thanks go to my teachers and colleagues Nathan Rotenstreich, Nathan Spiegel, Yaakov Fleischman, as well as to the late Shmuel Hugo Bergman and Pepita Haezrachi. of this book was published in 1967 by An earlier, Hebrew version the Bialik Institute of Jerusalem. I am grateful to Mr Yehoshua Perel, Mr Arnold Schwartz and to my wife Varda for their cooperation in rendering the extensively revised text of the book into readable English. I also owe great appreciation to Miss Liat Dawe for an accurate and painstaking word-processing of the text. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Reviewed by:Long Commentary on theDe Anima of AristotleKara RichardsonAverroes (Ibn Rushd) of Cordoba. Long Commentary on the De Animaof Aristotle. Translated with an introduction and notes by Richard C. Taylor, with Thérèse-Anne Druart, sub-editor. Yale Library of Medieval Philosophy. New Haven-London: Yale University Press, 2009. Pp. cix + 498. Cloth, $85.00.The Andalusian philosopher Ibn Rushd (d. 1198) had two names in the medieval Latin West: 'the Commentator', and (...) 'Averroes'. The first of these underscores his importance as an interpreter of Aristotle ('the Philosopher'). The second was modified at least once by the adjective 'accursed' (in Duns Scotus's Ordinatio, bk. 4, d. 43, q. 2). 'That accursed Averroes' refers to the person who held that there exists only one human intellect. Averroes defends this view—typically called the unicity doctrine—in his Long Commentary on Aristotle'sDe Anima.Richard C. Taylor's translation of the Long Commentaryis based on Crawford's 1953 edition of the medieval Latin text (the original Arabic text is extant only in fragments). Brief portions of this commentary, which relate directly to the controversial and influential unicity doctrine, have previously been translated into English. Taylor's complete translation makes available in English for the first time the whole account of the soul and its powers, of which the unicity doctrine is a part. The translation will benefit graduate or advanced undergraduate students of the history of philosophy, as well as non-specialist scholars who want to understand what all the fuss was about. Taylor also provides extensive notes, which contain, among other things, Averroes' sources, extant Arabic fragments corresponding to the Latin, and explanations of technical terms and dense argumentation. For these reasons alone, Taylor's work must be considered a significant contribution to scholarship in the history of philosophy. There is also a lengthy introduction that presents the state of research on Averroes' psychology.Readers of Aristotle are familiar with his distinction, in De Anima3.5, between intellect in its passive role as a receiver of intelligibles and intellect in its active role as a maker of intelligibles. Averroes' unicity doctrine is remarkable as an interpretation of the passiveintellect, which is called the "material intellect" by analogy with prime matter (like prime matter, the material intellect can, in its own way, receive any form). To advocate the unicity of the activeintellect is not so remarkable. The latter view was standard in the Arabic tradition, which inherited it from Greek commentators on Aristotle. Those who affirm the unicity of the active intellect may hold the material intellect to be a power for receiving intelligibles [End Page 398]that is ultimately brain-based. Or they may hold the material intellect to be the supreme cognitive power of incorporeal human souls, which are multiplied in accordance with the number of human bodies. Averroes' defense of the unicity of the material intellect in the Long Commentaryinvolves a principled rejection of each of these alternative views, as well as a novel account of the role of intellect in human cognition. Taylor's introduction treats the development of Averroes' unicity doctrine and adjudicates a dispute about the dating of his Middleand Longcommentaries on the De Anima. Based in part on a comparison of portions of the Long Commentaryidentical to portions of the Middle Commentary, Taylor argues that the Long Commentaryis most likely the later work. These passages are identified in the notes to the translation.The introduction also provides a brief exegesis of the Long Commentary. This section explains the reasons behind the unicity doctrine, but misses the opportunity to highlight other points of interest in Averroes' psychology. Moreover, it leaves unaddressed certain questions likely to be pressing for newcomers to the text. For example, the unicity doctrine entails the denial that intellect is the seat of individual consciousness; so how would Averroes explain individual consciousness? What role, if any, does consciousness play in his account of cognition?Finally, Taylor's introduction includes a useful survey of Averroes' sources and a brief account of the influence of the Long Commentary, especially in the Latin West, which puts to rest the... (shrink)

The Blood of Others begins at the bedside of a mortally wounded Résistance fighter named Hélène Bertrand. We encounter her from the point of view of Jean Blomart, her friend and lover, who recounts the story of their relationship : their first meeting, unhappy romance, bitter breakup, and eventual reunion as fellow fighters for the liberation of occupied France. The novel invites the reader to interpret Hélène and Jean’s story as one of positive ethical development. On this progressive reading, although (...) both characters are initially mired in bad faith and ethical irresponsibility, they ultimately transform themselves into ethically exemplary figures. Through their participation in violent political resistance against the occupation, they recognize their responsibility to humanity and actualize that responsibility in the form of positive political engagement. I will argue, on the contrary, that Jean and Hélène exhibit a unique form of bad faith that Beauvoir identifies in The Ethics of Ambiguity, a dangerous form of bad faith, distinct from the Sartrean conception, that promotes the indiscriminate use of violence for political ends. (shrink)

J. H. van 't Hoff's 1874 Dutch pamphlet, in which he proposed the spatial arrangement of atoms in a molecule, is one of the most significant documents in the history of chemistry. This essay presents a new narrative of Van 't Hoff's early life and places the appearance of the pamphlet within the context of the 'second golden age' of Dutch science. We argue that the combination of the reformed educational system in The Netherlands, the emergence of graphical molecular modelling (...) within the theoretical and practical culture of chemistry during the 1860s and 1870s, as well as Van 't Hoff's own personal research trajectory, formed the background to his unprecedented attribution of spatial meaning to the traditional concept of atomic 'arrangement'. We also present a new English translation of the pamphlet, for we have found that the existing translation, published by G. M. Richardson in 1901, contains many errors, changes and omissions. The new version offers a more accurate rendition in English of Van 't Hoff's style and argument. (shrink)

In Dialogues, Deleuze contrasts French and Anglo-American literatures, arguing that the French are tied to hierarchies, origins, manifestos and personal disputes, whereas the English and Americans discover a line of flight that escapes hierarchies, and abandons questions of origins, schools and personal alliances, instead discovering a collective process of ongoing invention, without beginning or determinate end. Deleuze especially appreciates American writers, and above all Herman Melville. What ultimately distinguishes American from English literature is its pragmatic, democratic (...) commitment to sympathy and camaraderie on the open road. For Deleuze, the American literary line of flight is toward the West, but this orientation reflects his almost exclusive focus on writers of European origins. If one turns to Chinese-American literature, the questions of a literary geography become more complex. Through an examination of works by Maxine Hong Kingston and Tao Lin, some of these complexities are detailed. (shrink)

In this paper we question whether the concept of "genetic privacy" is a contradiction in terms. And, if so, whether the implications of such a conclusion, inevitably impact on how society comes to perceive privacy and responsibility generally. Current law and ethical discourse place a high value on self-determination and the rights of individuals. In the medical sphere, the recognition of patient "rights" has resulted in health professionals being given clear duties of candour and frankness. Dilemmas arise, however, when patients (...) decline to know relevant information or, knowing it, refuse to share it with others who may also need to know. This paper considers the notions of interconnectedness and responsibility to others which are brought to the fore in the genetic sphere and which challenge the primacy afforded to personal autonomy. It also explores the extent to which an individual's perceived moral obligations can or should be enforced. (shrink)

House of Lords ruling on assisted dyingIn July 2009, the House of Lords ruled that the Director of Public Prosecutions must produce clear guidelines on the prosecution of those who help friends or relatives travel abroad for assisted suicide. 1 As previously reported here, both the High Court and Court of Appeal had rejected Debbie Purdy’s case before it reached the Lords.2 As a person with primary progressive multiple sclerosis, she had asked the court to rule that her husband would (...) not face prosecution if he accompanied her to Switzerland if she decides to end her life. 3By requiring the DPP to publish offence-specific guidelines about the circumstances in which a prosecution would be brought, the law lords did not go so far as to assert a right to assistance in dying by legalising assisted suicide. It was reiterated that any change to the criminal law against aiding and abetting suicide remained a political matter for Parliament. The Lords did, however, acknowledge that the right to privacy, and the associated right to autonomy, was potentially infringed by the absence of a transparent policy about those who are competent and terminally ill, or severely and incurably disabled, and who need help to travel abroad for assisted dying. The five law lords unanimously agreed that Ms Purdy’s right to a private life, as protected by article 8 of the European Convention on Human Rights, included the right to clarity regarding the exercise of the DPP’s discretion as to whether or not to prosecute.Following the Lords’ ruling, the DPP, Keir Starmer, confirmed that the new guidance would apply to all acts of assisted suicide, those taking place within and outside of the jurisdiction.4 He then published an interim policy for wide consultation in September 2009, and is expected to produce the final policy in …. (shrink)

Man suffers from a very particular fate, namely that of being besieged by questions which he cannot answer and cannot ignore either. The ability to pose questions like these is a key characteristic of the fundamental existential situation of mankind. Every person must find his or her own particular method of coping with such questions. This makes up a significant part of the human maturing process. People with dementia, having already found their personal solution to cope with the problem (...) of these unanswerable questions, radically stumble into this existential situation once again. The problem of this repetition is that the people with dementia can only make limited use, if indeed any use at all, of their previously successful biographical strategies. The drama of human existence as such thus repeats itself within a person with dementia. We must recognise the seriousness of this task. We thus must support people with dementia in coping existentially with this renewed task in the best possible way. The existential dignity of this task is no different from that of a young person. This insight is very important for the care of patients: people with dementia should be recognised as a people in an existential situation. (shrink)

Frege and many following him, such as Dummett, Geach, Stenius and Hare, have envisaged a role for illocutionary force indicators in a logically perpspicuous notation. Davidson has denied that such expressions are even possible on the ground that any putative force indicator would be used by actors and jokers to heighten the drama of their performances. Davidson infers from this objection a Thesis of the Autonomy of Linguistic Meaning: symbolic representation necessarily breaks any close tie with extra-linguistic purpose. A modified (...) version of Frege's ideal is here propounded according to which all expression is a force indicator just in case it indicates force in any speech act in which it occurs. It is shown that attainment of such an ideal would not have deprived Frege of what he desired of a perspicuous notation. In elaborating this ideal we also espouse an illocutionary conception of validity and argue that the ideal is one to which English conforms: parenthetical speech act verbs in the first person present indicative active are force indicators in the modified sense. But the mere possibility of force indicators in the modified sense is enough to show Davidson's Autonomy Thesis to be at best at half-truth. (shrink)

The _Platform Sutra_ records the teachings of Hui-neng, the Sixth Patriarch, who is revered as one of the two great figures in the founding of Ch'an (Zen) Buddhism. This translation is the definitive English version of the eighth-century Ch'an classic. Phillip B. Yampolsky has based his translation on the Tun-huang manuscript, the earliest extant version of the work. A critical edition of the Chinese text is given at the end of the volume. Dr. Yampolsky also furnishes (...) a lengthy and detailed historical introduction which contains much information hitherto unavailable even to scholars, and provides the context essential to an understanding of Hui-neng's work. He gives an account of the history and legends of Ch'an Buddhism, with particular attention to the traditions associated with Hui-neng, quoting or summarizing the most important narratives. He then discusses the various texts of the _Platform Sutra_, and analyzes its contents. (shrink)

At the time of writing, the UK Government’s ‘Illegal Migration Bill’1 had started progressing through the House of Commons. The Bill will enable the removal of people who have come to the UK seeking asylum by ‘illegal’ routes, including via the dangerous Channel crossing in small boats.2 That duty would apply whether a person makes a protection claim, human rights claim or is a victim of modern slavery or human trafficking. Asylum seekers risk crossing the Channel because there are very (...) few, if any, safe and lawful ways to reach the UK. At least 60% of the people who have made the crossing last year would be recognised as refugees through the asylum process.3 The Bill will also give the UK Secretary of State a follow up duty to deny people arriving by ‘illegal’ routes access to the asylum system and to permanently deny them legal status in the UK, this includes leave to remain and citizenship. On the 24 March, the Council of Europe Commissioner for Human Rights wrote to both Speakers of the UK parliament, stating ‘… the Bill would have serious consequences both for the rights of refugees, asylum seekers and migrants in the UK, and for the upholding of the UK’s international obligations more generally. The UNHCR [UN Refugee Agency] has already stated that the Bill is in clear breach of the UK’s obligations under the 1951 …. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:On Women Englishing Homer RICHARD HUGHES GIBSON Seven kingdoms strove in which should swell the womb / That bore great Homer; whom Fame freed from tomb,” so begins the fourth of “Certain ancient Greek Epigrams ” that George Chapman placed at the head of his Odyssey at its debut in 1615.1 The epigram was no mere antiquarian dressing for the text. It suggests a historical parallel with the translator’s (...) own feat—for this Odyssey appeared on the heels of Chapman’s 1611 Iliad, the first complete English translation of Homer directly from the Greek. Indeed, the title page of that Iliad boasted, “Never before in any language truly translated” (italics mine). In “Englishing ” Homer (as he put it), Chapman had vanquished not only local rivals but also the whole international field.2 Through Chapman, England bore Homer anew. Yet within a few decades challengers appeared. An octogenarian Thomas Hobbes published an Odyssey translation in 1675 and an Iliad the following year. Alexander Pope’s versions (Iliad, 1715–1720; Odyssey, 1726) were bestsellers in the next century, yet others soon enough sought to better them, including the poet William Cowper (Iliad, 1791; Odyssey, 1809). The rate of Homeric production then intensified in the nineteenth century, becoming in Edith Hall’s apt phrase a “national pastime” in Victorian Britain—and, I would add, in the United States too.3 In the 1860s, a new English Iliad or Odyssey debuted nearly every year, making Matthew Arnold, then Professor of Poetry at Oxford, seem prescient in selecting “On Translating Homer” as the topic for his 1860 lecture series. Anglo-American output of new English Homers has been steady ever since. The opening decades arion 26.3 winter 2019 of our century have been especially high-yielding—more than ten new Iliads and eight new Odysseys have appeared in print alongside fresh editions of twentieth-century favorites. Digital versions now circulate, too. To Chapman we might thus reply: Once seven Greek cities strove to be Homer’s nurse; now seventy tomes vie to be his English verse. Run down the complete bibliography, and a pattern already hinted in my list of notables becomes pronounced: name after name after name belongs to a man. Flip around a bit, and one can often find traces of women in these volumes. Hobbes, for example, argued in the preface to his translations that women have as “just” a “pretence” (in the sense of “claim”) as men to the moral education afforded by heroic poems, though one might cynically read this as a marketing strategy.4 Pope readily acknowledged his debt to the scholarship of Anne Le Fèvre Dacier, Homer’s first French female translator, and listed prominent female supporters in the subscription lists at the front of his editions.5 Women thus long factored into the business of “Englishing” classical texts, though almost exclusively as paying audience members. For more than four centuries, Homer’s English audience listened to a boys’ choir. That tune has only just begun to change thanks to the efforts of three women: the classicist and nonfiction writer Caroline Alexander, who became the first woman to publish a complete English Iliad in 2015; Emily Wilson, Professor of Classical Studies at the University of Pennsylvania, who published the first English Odyssey by a female translator in 2017; and the poet Alice Oswald, whose selective translation of the Iliad, Memorial, appeared in 2011.6 By virtue of their appearance in such short order, these books have been, and surely will be henceforth, grouped together. And rightly so: ending the male monopoly on the English channel to Homer is a major development. The Homeric epics have not only shaped Western culture; they enjoy enduring prestige. You still need to know Homer to fancy yourself “well-read.” These three books are thus 36 on women englishing homer potent symbols. They mark the passage of English-speaking women from the audience of male efforts to curate and transmit tradition to participants in those endeavors—from the subscription lists, we might say, to the title page. We sell these translations short, though, if we allow their collective meaning to obscure the patent differences in Alexander’s, Wilson’s, and Oswald... (shrink)

It is the aim of the present study to introduce the reader to the ways of thinking of those contemporary philosophers who apply the tools of symbolic logic to classical philosophical problems. Unlike the "conti nental" reader for whom this work was originally written, the English speaking reader will be more familiar with most of the philosophers dis cussed in this book, and he will in general not be tempted to dismiss them indiscriminately as "positivists" and "nominalists". But the (...) English version of this study may help to redress the balance in another respect. In view of the present emphasis on ordinary language and the wide spread tendency to leave the mathematical logicians alone with their technicalities, it seems not without merit to revive the interest in formal ontology and the construction of formal systems. A closer look at the historical account which will be given here, may convince the reader that there are several points in the historical develop ment whose consequences have not yet been fully assessed: I mention, e. g., the shift from the traditional three-level semantics of sense and deno tation to the contemporary two-level semantics of representation; the relation of extensional structure and intensional content in the extensional systems of Wittgenstein and Carnap; the confusing changes in labelling the different kinds of analytic and apriori true sentences; etc. Among the philosophically interesting tools of symbolic logic Lesniewski's calculus of names deserves special attention. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:The Zhuangzi:Personal Freedom and/or Incongruity of Names?Paul J. D'Ambrosio (bio)Tao Jiang's Origins of Moral-Political Philosophy in Early China: Contestation of Humaneness, Justice, and Personal Freedom (hereafter Origins) has sparked much scholarly debate. Already numerous presentations, various types of discussions, and reviews have appeared based on Origins. The present review focuses specifically on the Zhuangzi chapter. The entire project actually began, Jiang writes, fifteen years ago as (...) a book on the Zhuangzi. Through his research Jiang realized he needed to learn more about the objects of philosophical ridicule and critique in the Zhuangzi. Origins is the result of this decade-and-a-half study.Origins provides a somewhat novel framework for reading Warring States period philosophy. Summarizing the basic structure of his project Jiang writes: "I make the case that the philosophical dialectics between the partialist humaneness and imperialist justice formed the fundamental dynamics underlying the mainstream moral-political project during the classic period, with the musing on personal freedom as the outlier" (p. 35). As Karyn Lai puts it, Origins revolves around a "predictable set of inherited pre-Qin texts associated with key figures, traditionally called the "Masters" (zi 子) text" (Lai 2022, p. 181). Some models inherited by the "masters," such as yinyang 陰陽 thinking or ming 名 (names) and shi 實 (actualities), are nearly absent in Origins and would cast new light on the project as well [End Page 458] as the tradition. In this review I will first outline Jiang's reading of the Zhuangzi before considering how a richer appreciation of the Chinese tradition, especially its own methodological tools, frameworks, and concepts, could bolster the exciting contributions Origins stands to make. We will start with Jiang's big picture view of the Zhuangzi.In Origins the Zhuangzi is taken to be a completely unique text. It does not engage in the moral and political discourse the other "masters" texts are subsumed by, and instead of supporting either partialist humaneness or impartialist justice it "muses" on personal freedom. Jiang defines: "Personal freedom is understood as the appreciation and cultivation of personal space wherein one can be left alone and enjoy the company of like-minded friends without being entangled in the sociopolitical world" (p. 36). There are two significant points to note about Jiang's understanding of freedom. First, it is almost a word-for-character definition of how the "Seven Worthies of the Bamboo Grove" have been described by many. Research on these philosophical works could significantly enrich Jiang's reading, albeit from a different angle. Second, Guo Xiang's 郭象 (d. 312) emphasis on, and philosophical explorations of, du 獨 (an interconnected type of "lone") would further fill out how freedom and relationality—which are both attributed to the Zhuangzi by Jiang—are connected.In addition to a "fierce advocacy for personal freedom" Jiang classifies the Zhuangzi as a "singular outlier" for ridiculing the "misguided character of [the contestations between humaneness and justice] and warn[ing] against their potential for inhumanity and injustice" (p. 49). Indeed, the Zhuangzi does demonstrate that these discussions can elicit "the very opposite of what was intended by the participants of the mainstream discourse" (p. 49). Its criticisms are even more penetrating when we appreciate its deeper point about "names being the guests of actualities" (Zhuangzi 1:4). From this perspective the Zhuangzi is not against systems of humaneness or justice as such. It rather points out that humaneness does not have a single referent, nor could that referent be reliably distinguished. The name "humane" does not guarantee humane action, or really anything in particular. The same is true for "justice." We will return to these points below.Jiang's chapter on the Zhuangzi begins by defending moral and political readings of the text. It is an outlier from the perspective of the "humanity-justice" framework, but this only means that the moral-political discourse Zhuangists were engaged in was different. The result was that already by the early Han and by the time of Sima Qian 司馬遷 (d. 86 b.c.e.) "Zhuangzi's teachings were … of little use to contemporary political discourse" (p. 288). Jiang should be delighted to know that the Wei-Jin period, which had inestimable... (shrink)

In lieu of an abstract, here is a brief excerpt of the content:The Journal of Aesthetic Education 38.1 (2004) 89-104 [Access article in PDF] The Ethical Power of Music:Ancient Greek and Chinese Thoughts Yuhwen Wang Both the ancient Chinese and Greeks from around the fifth century B.C. to around third century A.D. recognized the immense impact that music has on the development of one's personality, and both regarded it as crucial in cultivation for the proper disposition in youth. (...) Music's power over one's ethos 1 — that is, human disposition — was emphasized by Plato and by Chinese authors of various documents. 2 As will become clear, music in both cultures was considered an important means for a proper education and a powerful tool for cultivating and controlling the people of a nation-state. In both cases, the power of music was further connected to the way the universe works. Yet despite their similar views about music, the reasoning strategies used in the two cultures differ enormously. Observing how the two remote cultures conceived the relationship between music and the ethos may give us some insight to music's role in aesthetic education among us modern listeners.In this essay, I investigate how the power of music was understood and explained in these two ancient cultures, and the similarities and differences in their explanations and reasoning strategies. What mechanisms were thought to be at work behind this musical power? How close are ancient Greeks and Chinese in their conceptions of musical power upon the ethos? In particular, the Yue Ji (Record of Music, from the Li Ji) and the Yue Shu (Book of Music, from the Shi Ji) from ancient China, and Plato's writings from ancient Greece will be taken as the foci of the comparison.The Yue Ji and Yue Shu are two of the most important documents in ancient Chinese musical philosophy, respectively included as individual sections in the Li Ji (Record of Rituals) and Shi Ji (Records of the Grand Historian). Both are believed to be later versions of the same source document, which has never been found. In the Chinese textual tradition, the Yue Ji is the earliest fully developed treatise on music that has come down to us. Its authorship has been debated for centuries, but scholars generally agree that [End Page 89] it was completed prior to the middle of the Western Han dynasty (second and first centuries B.C.) The entire contents of the Yue Ji are included in the Yue Shu. The latter contains additional material, is organized in a more logical way, and is also thought to have been compiled during the Western Han dynasty. 3In the first part of this essay, I will use the Yue Ji, the Yue Shu, and Plato's writings to show how the concept of music's power over the ethos evolved in the two ancient cultures. This is closely related to their views on music's effect in regulating human behavior, its educational value, its benefits for governing a state, and its close association with Nature and the universe. Then in the second part, I will focus on the ways that Plato and the authors of the Yue Ji and Yue Shu explained this power, and the reasoning strategies that they used. Essential Belief in Music's Power The close relationship between music and the ethos is explicitly announced in the Yue Ji and the Yue Shu. Both documents state approvingly that "music represented (made clear) virtue" for the ancient rulers (SSJ, 5, 678). 4 Various kinds of music are then pointed out as having different effects upon human ethos and emotion: Men have powers of the body and powers of the mind but they cannot remain stable with regard to grief, pleasure, joy, and anger. They are moved by external causes. Thus originates the appearance of the various affections. Therefore, if feeble, trivial, and rushed music prevails, people will be sad. If harmonious, peaceful, varied but simple music prevails, people will be gratified and happy. If vigorous, violent, and forceful music prevails, which arouses people to... (shrink)

This chapter aims to address several questions concerning the identification of Irishmen in England in the period before the arrival of the Vikings. It focuses on the onosmatic aspects of the questions and investigates the inter-related questions about the distinctiveness of Old Irish personal names. The chapter attempts to develop a method for tracking down Irishmen who do not have obviously Irish names.

In lieu of an abstract, here is a brief excerpt of the content:The Journal of Aesthetic Education 38.1 (2004) 89-104 [Access article in PDF] The Ethical Power of Music:Ancient Greek and Chinese Thoughts Yuhwen Wang Both the ancient Chinese and Greeks from around the fifth century B.C. to around third century A.D. recognized the immense impact that music has on the development of one's personality, and both regarded it as crucial in cultivation for the proper disposition in youth. (...) Music's power over one's ethos 1 — that is, human disposition — was emphasized by Plato and by Chinese authors of various documents. 2 As will become clear, music in both cultures was considered an important means for a proper education and a powerful tool for cultivating and controlling the people of a nation-state. In both cases, the power of music was further connected to the way the universe works. Yet despite their similar views about music, the reasoning strategies used in the two cultures differ enormously. Observing how the two remote cultures conceived the relationship between music and the ethos may give us some insight to music's role in aesthetic education among us modern listeners.In this essay, I investigate how the power of music was understood and explained in these two ancient cultures, and the similarities and differences in their explanations and reasoning strategies. What mechanisms were thought to be at work behind this musical power? How close are ancient Greeks and Chinese in their conceptions of musical power upon the ethos? In particular, the Yue Ji (Record of Music, from the Li Ji) and the Yue Shu (Book of Music, from the Shi Ji) from ancient China, and Plato's writings from ancient Greece will be taken as the foci of the comparison.The Yue Ji and Yue Shu are two of the most important documents in ancient Chinese musical philosophy, respectively included as individual sections in the Li Ji (Record of Rituals) and Shi Ji (Records of the Grand Historian). Both are believed to be later versions of the same source document, which has never been found. In the Chinese textual tradition, the Yue Ji is the earliest fully developed treatise on music that has come down to us. Its authorship has been debated for centuries, but scholars generally agree that [End Page 89] it was completed prior to the middle of the Western Han dynasty (second and first centuries B.C.) The entire contents of the Yue Ji are included in the Yue Shu. The latter contains additional material, is organized in a more logical way, and is also thought to have been compiled during the Western Han dynasty. 3In the first part of this essay, I will use the Yue Ji, the Yue Shu, and Plato's writings to show how the concept of music's power over the ethos evolved in the two ancient cultures. This is closely related to their views on music's effect in regulating human behavior, its educational value, its benefits for governing a state, and its close association with Nature and the universe. Then in the second part, I will focus on the ways that Plato and the authors of the Yue Ji and Yue Shu explained this power, and the reasoning strategies that they used. Essential Belief in Music's Power The close relationship between music and the ethos is explicitly announced in the Yue Ji and the Yue Shu. Both documents state approvingly that "music represented (made clear) virtue" for the ancient rulers (SSJ, 5, 678). 4 Various kinds of music are then pointed out as having different effects upon human ethos and emotion: Men have powers of the body and powers of the mind but they cannot remain stable with regard to grief, pleasure, joy, and anger. They are moved by external causes. Thus originates the appearance of the various affections. Therefore, if feeble, trivial, and rushed music prevails, people will be sad. If harmonious, peaceful, varied but simple music prevails, people will be gratified and happy. If vigorous, violent, and forceful music prevails, which arouses people to... (shrink)

The ideology about the relation between goodness and beauty for Confucius and the early Confucians is the continuation of the aesthetic tradition long before Confucius’s time, which sees more value in Yuejiao, namely, music/beauty education, than in Lijiao, Moral education. No doubt Confucius’s aesthetic idea is featured as the juxtaposition of Li and Yue, goodness and beauty. But we must not forget that Confucius, taking himself as a preserver of the sages’ tradition, personally values Yue (music/beauty) over Li (ritual/moral). It (...) is in this context that we argue that taking the unity of beauty and goodness as a Confucian aesthetic feature is a misinterpretation of his teaching and is poles apart from the ancient Chinese aesthetic tradition and from Confucius’ aesthetics. (shrink)

Court of appeal ruling on assisted dyingIn July 2013, the Court of Appeal ruled on an assisted dying case brought by Paul Lamb, a 58-year-old man who has been quadriplegic and without function in any of his limbs, apart from a little movement in his right hand, since a car accident in 1990.1 Mr Lamb was permitted by the Court to take over the legal case of Tony Nicklinson, who died in August 2012, less than a week after his request (...) for judicial review was rejected by the High Court.2 Like Mr Nicklinson, the severity of Mr Lamb's injuries means that he is unable to take his own life, other than by starvation. He would like his life to be ended, preferably by lethal injection administered at home, and does not want to travel to Switzerland for an assisted suicide.Mr Lamb's case was heard, along with that of Mr Nicklinson's wife and that of another man, ‘Martin’, in the Court of Appeal in May.The Court identified three issues from the parties’ submissions: The common law should provide a defence to murder where that takes the form of euthanasia in circumstances where another party is giving effect to the settled wish of a competent person. The legal prohibitions on those providing assistance constitute a disproportionate interference with Article 8 rights to a private and family life. The Director of Public Prosecution's policy statement on factors which he will take into account when considering whether or not to exercise his discretion in favour of prosecuting does not satisfy the …. (shrink)