This work aims to promote the development of the online shopping market and improve the online marketing effect of goods. First, entrepreneurial psychology and online shopping are discussed. Then, impulse buying behavior is analyzed, and the IBB model and hypotheses of consumers are proposed under the psychological model. Finally, consumers’ IBB during COVID-19 is assessed under the psychological models. Hedonic shopping value is a psychological factor directly affecting consumers’ IBB during COVID-19. The results indicate that COVID-19 has a specific stimulating (...) effect on IBB. Meanwhile, the types of goods consumers buy during COVID-19 vary widely across age groups and regions. Overall, clothing is the most purchased item by consumers. This work provides the main reference for the improvement of the online commodity marketing effect and makes a crucial contribution to the development of the online shopping market. (shrink)

The Doris Duke Charitable Foundation's competitive career development award selects awardees annually. This paper describes changes DDCF made to its grants making process to improve gender representation in its applicant and awardee pools.

We propose a multi-step evaluation schema designed to help procurement agencies and others to examine the ethical dimensions of autonomous systems to be applied in the security sector, including autonomous weapons systems.

ABSTRACTIn this paper I argue that a remotely piloted aircraft pilot’s act of killing remotely, when it is done in the defense of another person, can be viewed as an act of sacrifice. This argument concludes from two premises. First, the RPA pilot faces psychological risk to self by carrying out such an action; second, the RPA pilot is motivated to some significant degree by something other than self-interest. Moreover, I challenge both the view that RPA represent merely an incremental (...) development in technology yielding an incremental expansion of the distance between the war-fighter and the target and the view that RPA is revolutionary in some fundamental sense. I instead argue that, based upon the natural geometric boundary imposed by the earth’s shape, RPA have maximized the physical distance between the war-fighter and the target and, over time, this fact will change, not only the psychological effects on the RPA pilot, but also the way we view killing and distance in general. When taken togethe... (shrink)

In 2014, Colonel M. Shane Riza published an article in this journal arguing that remotely piloted aircraft and robotic weapons threaten the US Air Force’s warrior ethos. Riza has clearly articulated the sentiments of one side of a vibrant debate within our service. This paper presents an alternative view; a view held by some who have experienced these new forms and tools of war, and who have wrestled with their implications first-hand. In this paper, we address some methodological concerns with (...) Riza’s approach and then engage some misunderstandings about RPA’s relationship to military history and to risk. The second part of this paper takes a close look at some of the early Just War thinkers to determine what implications the tradition may have on the warrior ethos. We propose, as an alternative to Riza’s position, a return to an ethos grounded in humility, charity, and a conception of war as a last resort; in short, a return to the Just Warrior Ethos. (shrink)

The literature on the ethics of defensive harming frequently addresses imminent threats and threats of future harm; but it rarely addresses threats of continuing harm. Real-world cases of kidnapping, slavery, and domestic abuse can include threats of continuing harm. In cases such as these, the harm the victim suffers—and therefore proportionate defensive harm—depends upon both the magnitude and the duration of the harm threatened. Because continuing harms are, by definition, less than lethal, there is a _prima facie _sense in which (...) using lethal force to defend against threats of continuing harm is disproportionate. In this paper, I develop a conception of threats of continuing harm and apply that conception to individual cases of self-defense and to just war theory. Ultimately, I argue that violations of a victim’s right to freedom or autonomy can justify lethal defensive harm, but only if the harm threatened is of a sufficient duration. (shrink)

One criticism of revisionist just war thought is often called the “contingent pacifism” objection. According to this objection, revisionist just war theory fails because it requires combatants on the just side to evaluate the moral responsibility for wrongful harm of each combatant on the unjust side to determine liability to defensive harming in each case. Combatants on the just side are epistemically barred from making these determinations. Moreover, many combatants on the unjust side (e.g., cooks and administrative soldiers) fail to (...) meet the threshold of responsibility for wrongful harm to make them liable to lethal defensive harm. Therefore, ex hypothesi, combatants on the just side will inevitably target enemy combatants who are not liable to be killed. In this paper, I offer a novel response to the contingent pacifism objection. I argue that, even on the revisionist account, participation in a military engaged in an unjust war is sufficient for liability to lethal defensive harm. First, I show merely signaling a threat of unjust harm—even if one lacks the means to actualize the threat—is sufficient for liability to defensive harm. Second, I argue that almost all participants in military activity signal a threat. Finally, I conclude that, in general, combatants on the unjust side of a conflict signal threats of unjust harm and are therefore liable to lethal defensive harming. This novel account of signaling-as-threatening disarms the contingent pacifist objection. (shrink)

La teoría de Benjamin Barber ha renovado por varias razones su actualidad al cumplirse 30 años de la edición de Strong Democracy. Me interesa desarrollar en este artículo la relación que Barber establece entre la necesidad de la acción política, la incertidumbre epistemológica del ámbito político y la deliberación. Reconocer esta relación puede ayudarnos a explicar la inevitabilidad de la política y, por tanto, retornar a ella. No cabe duda de que en nuestros tiempos globalizados es fácil reconocer la necesidad (...) de la acción y la incertidumbre, por lo que la teoría de Barber puede indicarnos cómo sobrellevarlas. Si la propuesta de Barber fue en su momento una inspiración para nuestras pretensiones de renovación democrática, la situación actual de nuestras democracias requiere que recuperemos ese espíritu de renovación. The theory of Benjamin Barber has renewed its topicality after the thirtieth anniversary of the publication of Strong Democracy. My aim in this paper is to explain the relationship established by Barber between the necessity of political action, epistemological uncertainty and deliberation. Acknowledging this relationship can help us explain the inevitability of politics and the necessity of return to it. There is no doubt that in our globalized world it is easy to recognize the necessity of political action and uncertainty; Barber’s theory can help us cope with them. If his proposal was in its time an inspiration for our desires of democratic renovation, the current situation of our democracies requires us to recover that spirit of renovation. (shrink)

In this article, I ask whether the martial virtues can serve as a role morality for soldiers. In it I compare three role morality theories and ask, according to each, whether the role of ‘soldier’ is the kind of role that generates a role morality. I conclude that the cultivation of the martial virtues may be a necessary condition for martial morality, but it is not a sufficient one. Finally, I present a positive account of a role morality for soldiers (...) that creates the space for crucial, if not traditionally martial, virtues such as respect for human life and human dignity. (shrink)

In this article, I ask whether the martial virtues can serve as a role morality for soldiers. In it I compare three role morality theories and ask, according to each, whether the role of ‘soldier’ is the kind of role that generates a role morality. I conclude that the cultivation of the martial virtues may be a necessary condition for martial morality, but it is not a sufficient one. Finally, I present a positive account of a role morality for soldiers (...) that creates the space for crucial, if not traditionally martial, virtues such as respect for human life and human dignity. (shrink)

Longchen Rabjampa (1308–64), scholar of the Tibetan Buddhist Nyingma tradition, presents a novel doxographical taxonomy of the so-called Svātantrika branch of Madhyamaka Buddhist philosophy, designating the Indian Mādhyamika Śrīgupta (c. 7th/8th century) as the exemplar of a Svātantrika sub-school which maintains that appearance and emptiness are metaphysically distinct. This paper compares Longchenpa’s characterization of this “distinct-appearance-and-emptiness” view with Śrīgupta’s own account of the two truths. I expose a significant disconnect between Longchenpa’s Śrīgupta and Śrīgupta himself and argue that the impetus (...) for Longchenpa’s doxographical innovation originates not in Buddhist India, but within his own Tibetan intellectual milieu, tracing back to his twelfth-century Sangpu Monastery predecessors, Gyamarwa and Chapa. (shrink)

A primeira fotografia conhecida foi capturada na França em 1826, por Joseph Nicéphore Niépce em chapas da Kodak. Fotografar é imprimir imagens numa face sensível, sob efeito da luz. A formalidade e a sisudez eram tradição no momento do retrato, assim, a língua de fora na foto icônica de Albert Einstein, feita aos 72 anos em 14 de abril de 1951, mostra como tudo foi mudando em relação a essa arte.

In this paper, I revisit Dr. R. C. Zaehner’s claim, found in “Vedanta in Muslim Dress” in “Hindu and Muslim Mysticism,” that an early Sufi mystic, Abū Yazīd al-Bisṭamī (d. 874), was strongly influenced by a mysterious teacher called Abū ‘Alī al-Sindī, who Zaehner claimed was a practitioner of Advaita Vedanta and taught al-Bisṭamī “ultimate truths” that appear to be gleaned directly from the Upaniṣads. I revisit Zaehner’s original claims and examine his conclusions in light of history and theology with (...) special attention to al-Bisṭamī’s shaṭḥiyāt, or ecstatic utterances, and his doctrine of fanā, or annihilation, alongside the teachings and writings of Adi Ṣankara. By demonstrating correlations in theology and situating them in the historical timeline, it becomes apparent that while it may be difficult to make absolute claims, the prospect of a transformative theological interchange is not only reasonably possible, but demonstratively likely, and has been ignored, glossed over, or denied by later biographers. By reclaiming this history, a door to further inquiry is opened, adding to the complexity and nuance of historical Muslim-Hindu encounters. (shrink)

Los gināns son un corpus de literatura religiosa ismailí del sur de Asia. Su temática es muy variada e incluye cuestiones como el amor divino, la cosmología, la meditación, la práctica ritual, la escatología y el comportamiento ético. La palabra ‘ginān’ deriva en última instancia de la raíz sánscrita ‘ŷñāna’ y está relacionada etimológicamente con la palabra griega ‘γνῶσις’, o ‘gnôsis’, que tiene derivados en muchas lenguas. Varios estudiosos han señalado el doble significado del término ‘ginān’ entre los ismailíes, ya (...) que se refiere tanto a su literatura sagrada como a la gnosis. Este estudio exhaustivo explora el significado y el uso de la palabra ‘ginān’ en la propia tradición ginān. Como la mayoría de los gināns se recitan en melodías particulares, este estudio de la tradición ginān se inspira en la organización de la sinfonía tradicional. Al igual que una sinfonía, composición extensa en la música clásica occidental, suele estar dividida en cuatro movimientos, este estudio de la Sinfonía de la Gnosis se compone de cuatro secciones, cada una de las cuales explora diferentes aspectos acerca de cómo se define la tradición ginān. (shrink)