This study investigated the usefulness of the six-item Stress and Anxiety to Viral Epidemics scale and the Coronavirus Anxiety Scale as tools to assess anxiety related to coronavirus disease in cancer patients. A total of 221 patients with cancer responded to an anonymous online questionnaire between 15 July and 15 August 2020. The functional impairment of the patients was assessed using the Work and Social Adjustment Scale, and the SAVE-6 and CAS were also applied. Among these 221 cancer patients, 110 (...) had SAVE-6 scores ≥ 15 and 21 had CAS scores ≥ 5. Within the study population, 104 and 29 patients had WSAS scores ≥ 11 and ≥ 21, respectively. The correlations between the SAVE-6 and WSAS and CAS scores were statistically significant. The cut-off for the SAVE-6 was 15 points, while that for the WSAS was 11. Our results suggested that the SAVE-6 and CAS could be used to evaluate moderate and severe degrees of functional impairment related to mental health, respectively, in cancer patients during viral epidemics. (shrink)

Recent scandals allegedly linked to CEO compensation have brought executive compensation and perquisites to the forefront of debate about constraining executive compensation and reforming the associated corporate governance structure. We briefly describe the structure of executive compensation, and the agency theory framework that has commonly been used to conceptualize executives acting on behalf of shareholders. We detail some criticisms of executive compensation and associated ethical issues, and then discuss what previous research suggests are likely intended and unintended consequences of some (...) widely proposed executive compensation reforms. We explicitly discuss the following recommendations for reform: require greater independence of compensation committees, require executives to hold equity in the corporation, require greater disclosure of executive compensation, increase institutional investor involvement in corporate governance (including executive compensation), and require firms to expense stock options on their income statements. We provide a brief summary discussion of ethical issues related to executive compensation, and describe possible future research. (shrink)

Journal Name: Semiotica Issue: Ahead of print.

SignificanceElectrical burns can cause severe damage to the nervous system, resulting in autonomic dysfunction with reduced cerebral perfusion. However, few studies have investigated these consequences.AimTo elucidate changes in prefrontal cerebral hemodynamics using functional near-infrared spectroscopy (fNIRS) during the head-up tilt table test (HUT) for patients with electrical burns.ApproachWe recruited 17 patients with acute electrical burns within 1 week after their accidents and 10 healthy volunteers. The NIRS parameters acquired using an fNIRS device attached to the forehead were analyzed in five (...) distinct HUT phases.ResultsBased on their HUT response patterns, patients with electrical burns were classified into the group with abnormal HUT results (APG, n = 4) or normal HUT results (NPG, n = 13) and compared with the healthy control (HC, n = 10) participants. We found trends in hemodynamic changes during the HUT that distinguished HC, NPG, and APG. Reduced cerebral perfusion and decreased blood oxygenation during the HUT were found in both the NPG and APG groups. Patients with electrical burns had autonomic dysfunction compared to the HC participants.ConclusionsUsing fNIRS, we observed that acute-stage electrical burn injuries could affect cerebral perfusion. (shrink)

v. 1. T'oegye, Kobong Yulgok, Ugye ŭi Sadan ch'ilchŏng nonjaeng ŭl chungsim ŭro -- v. 2. Sach'il nonbyŏng ihu Chŏng Kae-ch'ŏng esŏ Chŏng Yag-yŏng kkaji.

In lieu of an abstract, here is a brief excerpt of the content:Ignorance, Knowledge, and Omniscience: At and Beyond the Limits of Faith and Reason after Shinran:Reflections on The Boundaries of Knowledge in Buddhism, Christianity, and Science, with Special Attention to Dennis HirotaAmos YongAlthough published in the series Religion, Theologie und Naturwissenschaft, Paul Numrich's edited volume is really about epistemology in religion and science, in particular about human knowing in Buddhist and Christian traditions shaped by the world of science on (...) the one hand, and how such knowing might also inform scientific knowledge on the other hand.1 The panoply of positions is presented by both Buddhist and Christian thinkers.From the Buddhist side, the following arguments are sketched:• that religion and science are complementary modes of knowing and that "understanding the true nature of the physical world" opens up "the way to enlightenment" (Trinh Xuan Thuan).2• that Buddhism is both continuous with (and hence deserving of serious consideration amidst) the epistemic discourses of modernity in many respects and yet also discontinuous with (and hence capable for critically interrogating) modernity's epistemology in other respects as well (David L. McMahan).3• that a Shin Buddhist approach to human knowledge—which in this chapter is brought into dialogue with Martin Heidegger's (1889-1976) notion of truth—opens up to a Kuhnian philosophy of science that emphasizes how paradigmatic shifts occur when new perspectives replace older frameworks (Dennis Hirota).4• that the questions raised by theoretical and quantum physics provide a scientific framework for discussing fundamental epistemological, ontological, and metaphysical questions that Buddhists and Christians might otherwise disagree about (Mark T. Unno).5From the Christian side, the following theses are explored: [End Page 201]• that boundary constraints confront not only working scientists but also Buddhists and Christians, and that these constraints can thus serve as a springboard for a science and religion "trilogue" (Paul O. Ingram).6• that the mystery of creative becoming (God, in traditional Christian terms) is the dynamic backdrop to the ongoing human quest for knowledge (Gordon D. Kaufman).7• that it is at the boundaries of knowledge that genuine creativity occurs (not only scientific creativity but also theological creativity emerges, i.e., the apophatic tradition of Eastern Orthodoxy or the theory of coincidentia oppositorum of Nicholas of Cusa [1401-1464]), and where, as a result of such creative approaches, distinct fields of inquiry open up and different domains of knowledge emerge (Antje Jackelén).8• that theological discourse is paradoxical precisely because such discourse marks the fluid boundaries demarcating sense and nonsense (Tom Christenson).9And, befitting a volume on the encounter between religion (i.e., Buddhism and Christianity) and science, there is a concluding chapter from a physicist on the limits of scientific knowledge that both is encouraged by the gains made by science (presuming a critical realist approach to science's modeling of reality) and yet also is honest about there being much more to learn on small and big questions (John R. Albright).10The foregoing summaries do not do justice to the complexity and sophistication of the chapters in the book. However, they provide a broader context for my interactions with Dennis Hirota's chapter on Shinran's (1173-1263) epistemology and its implications for both religious and scientific knowledge. As an evangelical Christian, I am particularly intrigued by the challenges confronting a Shin Buddhist approach to the sciences, even as I am hopeful that such a consideration will precipitate creative insights both for the Buddhist-Christian encounter and for the religion-science dialogue. I am all the more motivated since I have long been convinced that the religion-science dialogue has been dominated by generically religious approaches and that it is time for more particularistic or even confessional positions to be registered in the discussion.11 I am optimistic that the specificity of the Shin tradition will provide both complementary and contrasting perspectives to the contemporary Buddhist encounter with science that has so far been dominated by the broadly Tibetan approaches of His Holiness the Fourteenth Dalai Lama (1935-) and those in his circle of dialogue partners,12 and that this will in turn open up new trajectories—even initiate new paradigms, as Hirota suggests—for the Buddhist... (shrink)

In lieu of an abstract, here is a brief excerpt of the content:The Annual Meeting of the Society for Buddhist-Christian StudiesMontreal, Quebec, Canada, 6 –7 November 2009Sandra Costen Kunz and Amos YongThe Society for Buddhist-Christian Studies (SBCS) sponsored two sessions in conjunction with the 2009 annual meeting of the American Academy of Religion. The first session was titled “The Boundaries of Knowledge in Buddhism, Christianity and Science.” The theme for the second session was “Buddhist-Christian Dialogue in an Age of Science.”The (...) first session, a panel discussion of The Boundaries of Knowledge in Buddhism, Christianity and Science, edited by Paul Numrich (Göttingen: Vandenhouek and Rupricht, 2008), considered the epistemological questions raised by Buddhist, Christian, and scientific insights on the inadequacies of conceptualization and language for understanding reality. The project that produced the book was funded by the Templeton Foundation, which also generously supported this panel.After a welcome by moderator Miriam Levering (University of Tennessee), the book’s editor, Paul Numrich (Theological Consortium of Greater Columbus), gave a brief overview of the volume, followed by reflections on their chapters by two contributors: Dennis Hirota (Ryukoku University) and Paul Ingram (Pacific Lutheran University). Amos Yong (Regent University School of Divinity) responded to Hirota’s chapter, and Sandra Costen Kunz (Phillips Theological Seminary) responded to Ingram’s. Hirota and Ingram each made a few remarks on these responses, leading into an open discussion including other contributors to the book: John Albright (Lutheran School of Theology), Roger Blomquist (Argonne National Laboratory), Tom Christenson (Capital University), and David McMahan (Franklin and Marshall College).Hirota’s paper, based on his chapter “Shinran and Heidegger on Truth,” examined the epistemology of Shinran (1173–1263), founder of the Japanese Shin Pure Land Buddhist tradition. Hirota noted that for both Shinran and Martin Heidegger (1889–1976) [End Page 197] truth is less a matter of asserting propositions and more a matter of the recognition and turning away from prior perceptual distortion. This permits the emergence of a new structure of awareness, an emergence that parallels Thomas Kuhn’s paradigm shifts in scientific understanding.In his response, Yong called for a greater role for different “particularistic or even confessional approaches” within “the religion-science discussion.” He thus noted with appreciation the grounding of Hirota’s paper in a Buddhist tradition that is not “broadly Tibetan,” like much work in Buddhist-science dialogue. He compared and contrasted Shinran’s teachings about the corruption and purification of human reason with those of the Council of Dordt’s five-point condensation of Protestant reformer John Calvin’s soteriology, pointing out that both have a salvific intention.Ingram argued that while science has amassed reliable information about physical reality, and Buddhist and Christian practitioners have amassed reliable knowledge about the structures of human experience, all three traditions confront epistemological boundaries imposed by their methods of inquiry. Questions arising at these boundaries form the foundation for a science-Buddhism-Christianity trialogue. Noting that science demonstrates that “nature is rooted in a realm... only half-translated into our phenomenal experience,” Ingram reviewed how scientists and Buddhist and Christian practitioners “work back from relevant experiences on the phenomenal level, and then ask what hypothetical reality might constructively explain these experiences.”Kunz pointed out that in his examples of “working back” from experience toward hypotheses, Ingram cites many reasons for epistemological humility. Noting her research on how methods of Christian spiritual discernment might yield hypotheses for reducing the ecological crisis, she argued that Christians who have ignored the boundaries of human knowledge have contributed to this crisis. She suggested that if Western Christians who teach spiritual discernment took Buddhist and current neuroscience insights about human knowing more seriously, their teaching practices might differ less from those of non-Western Christians.The second session, chaired by Amos Yong (Regent University), was a roundtable discussion of Paul O. Ingram’s book Buddhist-Christian Dialogue in an Age of Science (Rowman and Littlefield, 2008). Respondents included Mark Unno, associate professor of East Asian religions at the University of Oregon; Nancy Howell, professor of theology and philosophy of religion at Saint Paul School of Theology in Kansas City, Missouri; Benjamin Chicka, PhD candidate in the philosophy of religion and theology at Claremont Graduate University; and former... (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Reply to Amos Yong's "Ignorance, Knowledge, and Omniscience"Dennis HirotaAmos Yong has provided a detailed outline for a comparison of parallel topics in Shinran and Calvinist thought, as well as reflections on epistemological issues he believes confront both traditions in similar ways. I have long sensed that the turn of thought by which the Augustinian problematic of predestination and free will became the Calvinist idea of unconditional election (...) reflects a kind of thoroughgoing critique of self-power characteristic of Japanese Pure Land perceptions. Nevertheless, in this limited reply, I will focus chiefly on the understanding of Shinran in Yong's paper.In my chapter in The Boundaries of Knowledge in Buddhism, Christianity, and Science, as well as my essay above, both of which Yong responds to, I suggest that the dominant Western paradigms for approaching Shinran have tended to obscure what is salient in his thought by presupposing the nature of religious engagement and focusing on conceptual analogues to Western ideas. For Shinran, however, self-power and Other Power are not simply subjective attitudes of the practitioner toward doctrinal teachings, but distinct modes of human existence; between them lies a transformative shift that Shinran terms the realization of shinjin. Thus, I wonder if, despite the resemblances Yong sets forth in his treatment of the Calvinist TULIP, Shinran's concern with the overcoming of the false reification of self and attainment, in some sense, of nondiscriminative wisdom or reality does not indicate a significant and persistent dissonance at the core of the thinking of the two religious figures.It appears that the central concern in the Calvinist narrative is the relationship between human beings and God as agents of will. From the bedrock predicament of estrangement and need for reconciliation emerges the problems of sin, election, atonement, grace, and preservation from apostasy. Although noteworthy structural analogies between the traditions might be pursued, of these terms, it is only grace, perhaps, that has an unforced counterpart in Shinran's thought. Amida Buddha is not sinned against and does not select, judge, make righteous, or forgive. The dilemma that beings face is not disobedience and expiation, but the pain arising from clinging to a delusional self, one falsely imagined to be an enduring, transcendent subject and autonomous agent.For this reason, moreover, Shinran's stance in his writings might better be characterized as phenomenological and hermeneutical than epistemological. When he [End Page 211] states, "Whether the nembutsu is truly the seed for being born in the Pure Land, or whether it is a karmic act that causes one to fall into hell, I do not know," he is manifesting a world of lived experience and challenging ontological presuppositions. From a Shin perspective, modern scientific knowledge belongs among human modes of apprehending the world but does not displace all others or resolve fundamental ignorance. Yong repeatedly refers to the notion of the last dharma-age, as though the times were a distorting medium that condemns its human inhabitants to lives of dissoluteness. Rather, for Shinran, human existence itself is irrevocably conditioned, and salvation lies in being pervaded by wisdom-compassion while remaining possessed of falsity and afflicting attachment. [End Page 212]Dennis HirotaRyukoku UniversityCopyright © 2011 University of Hawai'i Press... (shrink)

Based on the expanded theory of planned behavior, this study first explores the configuration relationship between founder management and innovation by using the fuzzy-set qualitative comparative analysis. Based on the theory of planned behavior, this study divides the behavior intention of founders into three categories: Attitude, subjective norm, and perceived behavior control. Using fsQCA, we found that there are two ways to achieve high innovation input of enterprises. In combination with the two ways, the factors such as male and highly (...) educated founder, and large firm size can effectively increase the innovation input of firms, which is consistent with the three aspects of the behavioral intention of the theory of planned behavior, and it proves that the theory of planned behavior can effectively explain the configuration relation between the founder and firm innovation. In addition, this study finds that the innovation output is different from the innovation input, is dependent on the innovation ability of the firm itself, and is less influenced by the external environment. (shrink)

本书独创性地将中国哲学的源头推前至前诸子时期, 作者认为上古时期中国古人的思维和观念就具有哲学思想的雏型. 春秋战国是中国古代大变革的时代, 儒、道、墨、法、名、阴阳等学派成立, 出现了我国古代第一个学术黄金时代, 为我国哲学奠定了基础. 从殷商至春秋战国, 天人关系成为思想领域中的首要问题, 形成像类、象等观念, 由此发展为阴阳、道、命、数、气等哲学理念. 全书还对中国哲学的发展脉络作了清晰的梳理.