With the increasing demand for ethical standards in the current business environment, ethical leadership has received particular attention. Drawing on self-verification theory and social exchange theory, this study investigated the effect of leaders’ core self-evaluation on the display of ethical leadership and the moderating role of employees’ exchange ideology in the relationship between ethical leadership and employees’ job performance. Consistent with the hypotheses, the results from a sample of 225 dyads of employees and their immediate leaders showed a positive relationship (...) between leaders’ core self-evaluation and ethical leadership. Moreover, the results showed that ethical leadership mediates the effects of leaders’ core self-evaluation on employees’ job performance. Furthermore, we found that employees’ exchange ideology moderates the relationship between ethical leadership and job performance. The theoretical and practical implications of these findings are discussed. (shrink)

Despite the growing body of research on emotional labor, little has been known about the social consequences of emotional labor. Drawing on emotional dissonance theory, the authors investigate the relationship between the felt emotional dissonance and prosocial behavior (e.g., donation to a charity). Findings from multiple studies suggest that higher emotional dissonance serially influences perceived lack of control, emotional exhaustion, lowered sympathy for others’ feeling, and subsequently lower willingness to help others. when individuals are asked to recall their past experiences (...) of emotional dissonance, they expressed lack of control and emotional exhaustion (Study 3), lower sympathy for others’ feeling (Study 1, 3), and subsequently become less willing to help others both in their intention (Study 2A and 3) and with actual money (Study 2B). Further, this negative relationship is moderated by the display rules (i.e., surface acting vs. deep acting, Study 3). Managerial and public policy implications are discussed. (shrink)

IntroductionClinical ethics committees (CECs) support and enhance communication and complex decision making, educate healthcare professionals and the public on ethical matters and maintain standards of care. However, a consistent approach to training members of CECs is lacking. A systematic scoping review was conducted to evaluate prevailing CEC training curricula to guide the design of an evidence-based approach.MethodsArksey and O’Malley’s methodological framework for conducting scoping reviews was used to evaluate prevailing accounts of CEC training published in six databases. Braun and Clarke’s (...) thematic analysis approach was adopted to thematically analyse data across different healthcare and educational settings.Results7370 abstracts were identified, 92 full-text articles were reviewed and 55 articles were thematically analysed to reveal four themes: the design, pedagogy, content and assessment of CEC curricula.ConclusionFew curricula employ consistent approaches to training. Many programmes fail to provide CEC trainees with sufficient knowledge, skills and experience to meet required competencies. Most programmes do not inculcate prevailing sociocultural, research, clinical and educational considerations into training processes nor provide longitudinal support for CEC trainees. Most CEC training programmes are not supported by host institutions threatening the sustainability of the programme and compromising effective assessment and longitudinal support of CEC trainees. While further reviews are required, this review underlines the need for host organisations to support and oversee a socioculturally appropriate ethically sensitive, clinically relevant longitudinal training, assessment and support process for CEC trainees if CECs are to meet their roles effectively. (shrink)

This study explores how people with different cultural backgrounds comprehend diverse sacred spaces all over the world, from a cross-linguistic perspective. The challenges surrounding intelligibility relate to spatial resemblance, complexity of religion, as well as many obscure proper names. With the lexicalization of relevant religious concepts, “cultural synonyms” are generated. Through surveying the vocabulary within the domain of “TEMPLE” as an exemplification, the cultural synonymy of the Chinese lexicon in demonstrating spiritual intricacy has been elucidated. Based on the theory of (...) “multi-competence”, a reasonable hypothesis on cross-culturally understanding the sacred space is proposed: Multicompetent individuals can have other comprehensions about sacred spaces when compared with monolinguals of either the native or the target language; A monolingual or a cross-cultural experiencer without knowledge of the regional language depends on translation to apprehend the sacred space, which may result in confusion; Deficient translations may also interfere with multicompetent individuals, while their linguistic awareness allows them more chances of differentiating cultural synonyms and accordingly clarification of any misguided perceptions. (shrink)

Globalization and Human Subjectivity argues that Hegelian subjectivity could serve as a philosophical basis for a new conception of human subjectivity for the age of globalization. Why, then, does globalization demand a new conception of human subjectivity at all? What constitutes the Hegelian subjectivity such that it is not only relevant and but also necessary to the contemporary, postmodern context of globalization? This book largely addresses these two questions. Capitalist globalization, the context in which we find ourselves today, strategically leads (...) to the “death of the subject,” in the sense that it reduces human beings merely to consumers who, without critical subjectivity, simply succumb to the imperialism of a globalizing market. In this context, we are impelled to envision a new conception of human subjectivity for the age of globalization. This book explores Hegel’s view on human subjectivity as spiritual subjectivity, particularly presented in his Phenomenology of Spirit, which could function as a new anthropological vision about what it means to be authentically human in a globalizing world, that is, a sort of cosmopolitan citizen who is constantly universalizing oneself through self-transcending, self-determined ethico-political actions in solidarity with others to create a global community of co-existence and co-prosperity for all. (shrink)

Although Marxism and deconstruction of differences, but can be associated with. To associate Marxism and deconstruction, not only back to Marx's radical critique of capitalist ideology, the basic theory of Marxism screening of metaphysical factors, but also avoids Marx's logocentric misappropriation. Despite the divergent attitudes between Marxism and deconstruction, there exists a possible link between the two of them. A critical articulation of them can not only restore the radical edge to Marxism devoted to the critique of bourgeois ideology, which (...) is tainted with metaphysical presuppositions, but also be able to avoid the influence of the implicit logocentrism in Marxism. (shrink)

Computably Lipschitz reducibility , was suggested as a measure of relative randomness. We say α≤clβ if α is Turing reducible to β with oracle use on x bounded by x+c. In this paper, we prove that for any non-computable real, there exists a c.e. real so that no c.e. real can cl-compute both of them. So every non-computable c.e. real is the half of a cl-maximal pair of c.e. reals.

A longstanding orthodoxy holds that the Mohists regard the promotion of li (benefit, 利) as their ultimate normative criterion, meaning that they measure what is yi (just, 義) or buyi (unjust, 不義) depending on whether it maximizes li or not. This orthodoxy dates back at least to Joseph Edkins (1859), who saw Mozi as a utilitarian and an ally of Bentham. In this paper, we will argue that this orthodoxy should be reconsidered because it does not square with several passages (...) from the Mozi. That the Mohists place a strong weight on the promotion of ‘li for the whole world (tianxia zhi li, 天下之利)’ is uncontroversial. We argue, however, that in certain cases the Mohist moral calculus diverges in its rationale or outcome from li-promotionalism. This position rejects the orthodoxy by showing that Mohism and li-promotionalism are not entirely coterminous. (shrink)

Amphibian metamorphosis is a post‐embryonic process that systematically transforms different tissues in a tadpole. Thyroid hormone plays a causative role in this complex process by inducing a cascade of gene regulation. While natural metamorphosis does not occur until endogenous thyroid hormone has been synthesized, tadpoles are competent to respond to exogenous thyroid hormone shortly after hatching. In addition, even though the metamorphic transitions of individual organs are all controlled by thyroid hormone, each occurs at distinct developmental stages. Recent molecular studies (...) suggest that this competence of premetamorphic tadpoles to respond to the hormone and the developmental stage‐dependent regulation of tissue‐specific transformations are determined in part by the levels of thyroid hormone receptors and the concentrations of cellular free thyroid hormone. In addition, at least two genes, encoding a cytosolic thyroid hormone binding protein and a 5‐deiodinase, respectively, are likely to be critical players in regulating cellular free thyroid hormone concentrations. This review discusses how all of these molecuar components coordinate to induce amphibian metamorphosis in a correct spatial and temporal manner. These studies provde us with general clues as to how and why tissues become competent to respond to hormonal signals. (shrink)

This article offers a critical overview of a set of normative theories, namely Tianxia 天下 (all-under-heaven), whose purpose is to provide a renewed conceptual framework for the improvement of the world system. First, the article introduces the origins, main features, and differences within Tianxia, before discussing two major criticisms leveled against it. The article then argues that the most powerful parts of these criticisms come from the challenges posed against Tianxia’s legitimacy. The article elaborates on this and introduces two additional (...) challenges of the same kind which were not discussed before. While the article leaves open the question of whether Tianxia is a realistic utopia, it insists that meaningful discussion of Tianxia must take legitimacy challenges seriously. It ends with a discussion concerning whether China can be understood as a civilization-state and how this understanding affects Tianxia’s reception as a realistic utopia. (shrink)

The article explores the inner logic and defining features of Daoist freedom. It argues that Daoist freedom can be meaningfully understood as psychological hygiene, and it suggests that Daoist xuan-jie (懸解) can be rendered possible only if one can rid oneself of intensional suffering—an idea ultimately inspired by Friedrich Nietzsche. This comparative approach enables the article to contribute to the received way of understanding Daoist freedom by stressing its dialectics: by being at ease with one’s social and political environment, Daoist (...) freedom demands social criticism, calling for room for people to be able to act spontaneously so that all can nurture their distinctive natures and have a full and free exercise of their natural abilities. The article aims to achieve two objectives at once: it aims to argue for the understanding of Daoist freedom as psychological hygiene, and it defends this reading by bringing two dimensions of Daoist freedom into a consistent whole. In a constantly changing and increasingly pluralistic world, psychological hygiene and social criticism are both necessary for leading a robust and healthy human life. (shrink)

The Mohists develop the concept of yi 義 to denote what is morally right in a normative sense. We argue that this concept has, as one of its necessary conditions, a requirement to not harm others. Additionally, we will show that the motivation of developing this concept is that it can be both universalized and publicly agreed upon, thus serving the Mohists’ endeavor to overcome human conflicts that make the world chaotic and unlivable. We argue therefore that the Mohist notion (...) of gongyi 公義 is best captured by the requirement of “not harming.” Moreover, we shall show that the Mohists themselves committed to this requirement as the first principle of all their core doctrines. Finally, we argue that due to the justifiability and universalizability of the requirement of “not harming,” the Mohists’ commitment to it as a prerequisite normatively justifies their other values in a way that was unprecedented at the time. (shrink)