Alfred Sohn-Rethel's Intellectual and Manual Labour is one of the major texts of post-war Marxist theory. A tremendous influence on the major writers of the Frankfurt School, with ongoing relevance to current debates about value, abstraction, and domination, Sohn-Rethel's ideas are here presented at their fullest scope and with their greatest theoretical clarity. Out of print for many years, this new Historical Materialism edition contains a new introduction by Chris O'Kane, an afterword by Chris Arthur, and a complete (...) compilation of the responses to Intellectual and Manual Labour published in the Italian journal Lotta Continua, including a substantial article by Antonio Negri. (shrink)

The current study examined the validity of HEXACO personality traits (at the broad trait-level and narrow facet-level) and Self-Control as predictors of counterproductive academic behavior (CAB; at the overall level and specific dimensional level) among college students. We collected data from 483 undergraduate students in South Korea who completed self-report measures of HEXACO personality traits, Self-Control, CAB. Results showed that Conscientiousness (_r_ = −.23) and Honesty-Humility (_r_ = −.25) were significantly correlated with CAB and that Self-Control provided incremental validity over (...) HEXACO personality traits in predicting CAB. The correlations of Conscientiousness and Self-Control with CAB were consistently negative at the facet-level. However, within each HEXACO trait, there was some variability in the strength (and sometimes, the direction) of the relationships between the facet traits and CAB dimensions. Additionally, hierarchical multiple regression analysis results showed that Self-Control provided incremental validity for predicting CAB beyond prediction provided by the HEXACO personality traits. The results provide further support for personality and Self-Control as meaningful predictors of counterproductive academic behavior in college. (shrink)

Although ‘most contemporary analytic philosophers [endorse] a physicalist picture of the world’ (A. Newen; V. Hoffmann; M. Esfeld, ‘Preface to Mental Causation, Externalism and Self‐Knowledge’, Erkenntnis, 67 (2007), p. 147), it is unclear what exactly the physicalist thesis states. The response that physicalism is the thesis that everything is physical does not solve the problem but is a precise statement of the problem because ‘the claim is hopelessly vague’ (G. Hellman; F. Thompson, ‘Physicalism: Ontology, Determination, and Reduction’, Journal of Philosophy, (...) 72 (1975), p. 552). I argue that physicalism in fact should be the thesis that every existing particular essentially exemplifies properties the exemplification of which does not conceptually entail the existence of conscious beings. Physicalism thus is a purely philosophical thesis with no intrinsic relation to physics.1. (shrink)

Organizational members are likely to harbor different allegiances, values, and identifications that can affect how they respond to their organization’s stigmatization. Drawing on the empirical case of a public broadcaster in South Korea initially stigmatized for its association with an authoritarian government, we focus on the responses of different intra-organizational groups to stigma and their interactions with each other and with external audiences. We find that faced with stigma, groups in the organization were divided about how to respond, with those (...) defying the stigma and advocating a close relationship with the government competing with those who shared the values of stigmatizing audiences. Both groups sought control over journalism work, the organizational attribute for which the broadcaster was stigmatized, allying with external audiences that shared their respective visions. The dominance of the group that defied the stigma led to increased stigmatization of the organization by existing audiences and additionally prompted the participation of initially passive audiences in its denigration, eventually leading to organizational decline. We contribute to the literature on stigma by promoting an understanding of heterogeneity among members in stigmatized organizations and its implications for the consequences of stigma. We also contribute to theorizing stigmatization as a relational process by demonstrating how the heterogeneity of organizational members’ experience of stigma interacted with audience heterogeneity and highlighting the relative roles played by active and passive audiences in bringing about the decline of a stigmatized organization. (shrink)

Physicalism entails that a possible world which is a minimal physical duplicate of the actual world be a duplicate simpliciter of the actual world. Because what I really am is not a particular human being, there exists a minimal physical duplicate of the actual world which is not a duplicate simpliciter of the actual world. Therefore, physicalism is false.

BackgroundExperience with open disclosure and its study are restricted to certain western countries. In addition, there are concerns that open disclosure may be less suitable in non-western countries. The present study explored and compared the in-depth perceptions of the general public and physicians regarding open disclosure in Korea.MethodsWe applied the COREQ checklist to this qualitative study. We conducted 20 in-depth interviews and four focus group discussions with 16 physicians and 18 members of the general public. In-depth interviews and focus group (...) discussions were performed according to semi-structured guidelines developed according to a systematic review of open disclosure. We conducted a directed content analysis by analyzing the verbatim transcripts and field notes in accordance with the predetermined guidelines.ResultsOpen disclosure perceptions were summarized in terms of the “five Ws and one H”. All physician and general public participants acknowledged the normative justifiability of open disclosure. The participants mostly agreed on the known effects of open disclosure, but the physicians had negative opinions on its expected effects, such as decreased intention of the general public to file lawsuits and increased credibility of medical professionals. Generally, the participants thought that open disclosure is required for medical errors causing major harm. However, the physicians and general public had conflicting opinions on the need for open disclosure of near misses. Most physicians did not know how to conduct open disclosure and some physicians had bad experiences due to inappropriate or incomplete open disclosure.ConclusionPhysicians and the general public in Korea acknowledge the need for open disclosure. Guidelines according to the type of patient safety incident are required to encourage physicians to more readily conduct open disclosure. Furthermore, hospitals need to consider organizing a dedicated team and hiring experts for open disclosure. (shrink)

This study analyses the types and frequencies of ethical dilemmas and the rationale of ethical decision making in student nurses; it also evaluates their decision making. One hundred senior student nurses who were enrolled in a two-credit course in nursing ethics were asked to provide an informal description of a dilemma that they had experienced during their clinical practice. The results were as follows. The ethical dilemmas identified fell into four categories and were of 27 types. Those most frequently experienced (...) were ‘family giving up on a patient because he or she could not be cured’, and ‘not telling the truth to the patient’. The Korean Nurses’ Code of Ethics was applied, in particular the preamble, and the third, fourth, seventh and tenth clauses. The most common rule of ethics and principle applied in these nurses’ ethical decision making were veracity and nonmaleficence. With regard to the moral reasoning process, the primary concern was the welfare of the patients. These students were equipped with the ability to exercise critical and reflective thought when they experienced ethical dilemmas. (shrink)

The main purpose of this study was to validate a scale to examine the moral sensitivity of Korean nurses. A pre-existing scale, the Moral Sensitivity Questionnaire (MSQ), developed by Lützén, was used after deletion of three items. The reliability and validity of the scale were examined by using Cronbach’s alpha and factor analysis, respectively. According to the results, reliability of the scale was adequate but its construct validity was not fully supported. Through discussion on evidence of validity, five subconstructs emerged. (...) In particular, unlike the factor structure of the MSQ, two subconstructs, patient-oriented care and professional responsibility, were newly extracted. It was assumed that the other three MSQ subconstructs, conflict, meaning and benevolence (expressed as nurses being ethically good), would not be sensitive to cultural background. Given these findings, interpretations about the meaning of moral sensitivity of Korean nurses are discussed. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Capitalism as Religion and Religious Pluralism:An Approach from Liberation TheologyJung Mo Sungreligious pluralism and the struggle of the godsReligious pluralism as a social fact, namely, the coexistence of different religions within a social system, be it a country or an empire, is not anything new. The mere contact with other people and their various religions, for example, through commerce, still does not indicate religious pluralism. In this case, each (...) group of people has its religion and its gods, and recognizes that other groups of people exist with other religions and other gods. Religious pluralism occurs when, because of immigration or the conquest of one people over another, groups of people with different religions live together in the same social space.Whether by immigration or by conquest, the resulting religious pluralism does not occur in an egalitarian or harmonious manner. Immigrants are forced to live out their religion within their group as a marginal religion in society, or even in hiding when it is not accepted in the society where they went to seek a livelihood. In the case of conquest or expansion of empires, the conquering power imposes its cultural values and religion on the conquered peoples. The empire can try to extinguish the religions of conquered peoples and impose their own as if it is the only one acceptable, or tolerate them as long as these religions do not question the imperial order. This means that the coexistence of different religions within the empire takes place in a hierarchical relationship: The religion of the empire is the ultimate and the others are tolerated provided they accept their place as subordinate. The Roman Empire was an example of an empire that tolerated the religions of subject peoples as long as they didn’t question the absolute power of the empire, with its own empire religion and emperor worship.In this historical context, it is empirically impossible to live out a third way: recognizing the otherness of the other and respecting their religion as we respect our [End Page 155] own. That’s because the “encounter” between religions takes place in a situation of colonial conquest and domination. Expecting that there could be a relationship of respect and dialogue among equals would ignore the role of religion in premodern societies, especially in the processes of domination.In these societies, religion has the function of being the foundation of the world-view that legitimized the existing social order, as well as the process of external conquest. Religion fulfills the function of legitimizing and justifying the conquest and consequent exploitation and oppression of the conquered people. Therefore, religion performs a key task for systems of oppression, the reversal of evil into good: conquest as peace; exploitation as the path to salvation or integration into civilization. Furthermore, religion transcendentalizes the imperial system of oppression and presents it as eternal or as an expression of divine will. Therefore, how to classify religions and manage their coexistence is not just a problem for religious leaders, but also a matter of the state, a matter of interest for the king or emperor. The limits of religious tolerance are determined by the interests of the dominant social system, even when they are often discussed in religious or theological language.Of course, no religion, even those that perform the function of legitimizing an empire, is totally homogeneous. Within a religion, there is or can be a certain “theological pluralism.” The figure of Las Casas in the Spanish conquest of America is an example of the contradictions that are in all religions. But the defense of the Indians and their religion that was made by Las Casas had to be made in the court of the king of Spain. The means of evangelization and the ways of seeing the culture and religion of the Indians (i.e., the other) is a problem of the state, and not just the Church.Before thinking about the ideal of a religious pluralism that makes possible “a fraternal living together of religions as also a covenant of all those in favor of Peace and the Common Good of Humanity and the Planet,”1 we must also remember that the Bible... (shrink)

Drawing upon Hannah Arendt's and Carl Schmitt's theories on the relationship between nomos and boundary, this paper revisits how constitutionalism and political power are reconciled as constitutional ordering. It first analyzes constitutionalism in the light of political modernity. Indicating that political power grounded by constitutions is omnipotent, complementing and completing constitutionalism, the paper contends that an omnipotent constitutional ordering is anything but an unleashed Leviathan. It is argued that constitutional omnipotence is framed and thus constrained by a constitutional nomos, the (...) matrix of which is a dual delimitation of boundaries, generational, and jurisdictional. (shrink)

Online reading is developing at an increasingly rapid rate, but the debate concerning whether learning is more effective when using hypertexts than when using traditional linear texts is still persistent. In addition, several researchers stated that online reading comprehension always starts with a question, but little empirical evidence has been gathered to investigate this claim. This study used eye-tracking technology and retrospective think aloud technique to examine online reading behaviors of fifth-graders ( N = 50). The participants were asked to (...) read four texts on the website. The present study employed a three-way mixed design: 2 (reading ability: high vs. low) × 2 (reading goals: with vs. without) × 2 (text types: hypertext vs. linear text). The dependent variables were eye-movement indices and the frequencies of using online reading strategy. The results show that fifth-graders, irrespective of their reading ability, found it difficult to navigate the non-linear structure of hypertexts when searching for and integrating information. When they read with goals, they adjusted their reading speed and the focus of their attention. Their offline reading ability also influenced their online reading performance. These results suggest that online reading skills and strategies have to be taught in order to enhance the online reading abilities of elementary-school students. (shrink)

Storytelling is getting increasing attention as one of the effective strategies for revitalizing the local festivals and even regional economies. Yet, the mechanisms through how storytelling helps the success of local festivals are still relatively less known. Using the data from 322 individuals who participated in local festivals using storytelling, our results showed that local festival storytelling is positively related to tourists’ revisit intention. Furthermore, the positive relationship between local festival storytelling and tourists’ revisit intention was serially mediated by authenticity (...) and positive emotion. Theoretical and practical implications are discussed. (shrink)

What is human nature? How is language related to thought -- and should the connection be investigated socially or scientifically? Is external reality coherent or fragmented? What are the foundations of rationality, and how trustworthy are they? Such questions have bedevilled thinkers for millennia. Contemporary scholars have harnessed enormous resources to find answers, yet their inquiry is invariably constrained by the tunnel vision of academic specialisation. This issue of The Dolphin seeks to establish common ground among the disciplines examining the (...) mind-brain continuum. Among those meeting the editors' challenge to think outside the disciplinary box are Noam Chomsky, John Searle and Steven Pinker, as well as a dozen others from the fields of neuroscience, linguistics, philosophy, cognitive science, English, computer science and ethnography. The implicit framework that results should help researchers in all fields locate the diversity of human knowing within a joint ontological perspective. (shrink)

The main purpose of this study was to investigate the impact of perceived HR practices on affective commitment and turnover intention. This study explored which HR practices were relatively more important in predicting affective commitment and turnover intention. A total of 302 employees from the United States and 317 from South Korea completed the same questionnaires for assessing the aforementioned relationships. The results illustrated that among perceived HR practices, internal mobility had the most significant association with turnover intention in both (...) the US and South Korea. While internal mobility was a stronger predictor of affective commitment for the US sample, training was the most important variable for predicting affective commitment in South Korea. The second purpose of the study was to examine whether individuals’ positive affect influences the relationship between perceived HR practices and affective commitment and turnover intention. In the US, positive affect moderated the relationship between perceived HR practices and affective commitment and turnover intention such that the relationships were stronger for individuals reporting high positive affect relative to those reporting low positive affect. However, these relationships were not significant in South Korea. We discuss the implications of these results, study limitations, and practical suggestions for future research. (shrink)

It is often necessary and reasonable to justify preferences before reasoning from them. Moreover, justifying a preference ordering is reduced to justifying the criterion that produces the ordering. This paper builds on the well-known ASPIC+ formalism to develop a model that integrates justifying qualitative preferences with reasoning from the justified preferences. We first introduce a notion of preference criterion in order to model the way in which preferences are justified by an argumentation framework. We also adapt the notion of argumentation (...) theory to build a sequence of argumentation frameworks, in which an argumentation framework justifies preferences that are to underlie the next framework. That is, in our formalism, preferences become not only an input of an argumentation framework, but also an output of it. This kind of input-output process can be applied in the further steps of argumentation. We also explore some interesting properties of our formalism. (shrink)

In this paper, we devise a network that consists of argumentation schemes and critical questions that participants in debates can use to easily construct arguments that attack or support former arguments. As a prototype, we build a potential network of argumentation schemes and critical questions with a practical reasoning scheme at its center. The usefulness of a NASCQ in constructing and reconstructing complex arguments and in formal argumentation is also explored along with argumentation more broadly.

Although speech categories are defined by multiple acoustic dimensions, some are perceptually weighted more than others and there are residual effects of native-language weightings in non-native speech perception. Recent research on nonlinguistic sound category learning suggests that the distribution characteristics of experienced sounds influence perceptual cue weights: Increasing variability across a dimension leads listeners to rely upon it less in subsequent category learning (Holt & Lotto, 2006). The present experiment investigated the implications of this among native Japanese learning English /r/-/l/ (...) categories. Training was accomplished using a videogame paradigm that emphasizes associations among sound categories, visual information, and players’ responses to videogame characters rather than overt categorization or explicit feedback. Subjects who played the game for 2.5 h across 5 days exhibited improvements in /r/-/l/ perception on par with 2–4 weeks of explicit categorization training in previous research and exhibited a shift toward more native-like perceptual cue weights. (shrink)

In this paper, we devise a network that consists of argumentation schemes and critical questions that participants in debates can use to easily construct arguments that attack or support former arguments. As a prototype, we build a potential network of argumentation schemes and critical questions with a practical reasoning scheme at its center. The usefulness of a NASCQ in constructing and reconstructing complex arguments and in formal argumentation is also explored along with argumentation more broadly.

셸링의『인간자유의 본질에 관한 철학적 탐구』는 자유에 대한 혁신적인 규정을 통해 인간행위의 본성에 대한 연구에서 획기적 전기를 마련했고, 악을 선 못지않게 적극적인 것으로 규정함으로써 악에 대한 새로운 성찰의 가능성을 제공하였다. 셸링은 신이 자신의 본질을 구분하여 세계를 생성하는 과정을 역동적으로 그려내며 지성과 근거의 두 원리가 다양한 피조물을 형성하는 원리를 밝혀냈고 이러한 신의 자기계시는 인간에게서 그 정점에 달하는데, 정신으로서의 인간은 이 두 원리를 구분하여 분리할 수 있는 독특한 능력을 부여받은 것으로 묘사된다. 인간의 자유는 개별의지와 보편의지로 표현되는 두 원리 사이의 위계질서를 조정하는 능력으로 이해된다. (...) 본래적 질서는 근거의 개별의지가 지성의 보편의지 아래에 놓여있는 것인 반면, 인간은 자신의 개별의지를 보편의지보다 상위에 두는 ‘악’을 감행할 수 있는 유일한 존재가 된다. 이를 통해 계시의 존재론적 구조는 이러한 악이 가능하도록 돼 있고, 그런 의미에서 악은 신의 자기계시에 필연적이라는 이해가 가능하다. 하지만 악을 허용하는 것을 넘어서서 계시에 필요한 것으로 만드는 것은 신의 정당성과 완전함을 훼손하는 일이라는 비판이 있어왔다. 이에 본 논문은 셸링의 이론이 이러한 비판을 효과적으로 반박하고 악의 주체는 어디까지나 인간이라는 점을 밝히고자 한다. 하지만 악을 선택하고, 또한 극복하는 진정한 원인에 관한 물음에서는 셸링의 답변이 부족함을 또한 지적할 것이다. 이를 통해 윤리적 관점에서 악의 주체를 밝히는 작업의 성공적인 결과와는 달리 악에 대한 최종 결정과 해방에 있어서는 무기력하고 신에게 기대야 하는 인간의 모습을 그리는 셸링 이론의 한계가 드러날 것이다. (shrink)

The bulletin board system (BBS) significantly changed the production and transmission of knowledge in China’s information technology (IT). Launched in 1991, Chinese FidoNet (CFido) provided a virtual space for hobbyists to explore technology-for-fun and aggregated many future Chinese digital entrepreneurs, enabling them to experiment with business models and pursue open-source software with Chinese characters. CFido’s short history (1991–1998) also encapsulates the fast-changing dynamic between knowledge and its social context. CFido participants first perceived the BBS as a utopian “pure land” where (...) grassroots intellectuals could develop software and digital technologies, free from outside interests and interventions. Yet the beginning of government control of cyberspace, the boom of the IT industry and e-commerce, and the transition from the dial-up BBS to the Internet led the CFidoers to diverging positions about amateurs and ultimately brought CFido to an end. (shrink)

Most religions share the belief that love is the supreme truth of the ultimate reality and also of all human beings. The ultimate reality is characterized by the absolute love for all beings. And authentic human life consists in embodying the divine love as far as possible. The religious-meaning of love can be interpreted in terms of the panentheistic conceptuality provided process philosophers such as Alfred North Whitehead and Charles Hartshorne. Hartshorne’s mind-body analogy is helpful in particular. The ultimate reality (...) is the mind of the world. And the world is the body of the ultimate reality. Love as communion or mutualparticipation is experienced paradigmatically in the interaction between mind and body. Existential embodiment of the divine love is a necessary ingredient of authentic human life. And our love needs to be expanded more and more toward the limit of God’s cosmic love. If one expands one’s love to the greatest possible degree, one may be able to include the whole world as one’s body. (shrink)

There is a great similarity between process theology and Chinul’s Buddhist thought. They share the conception of a mutual immanence and interaction between the world and the ultimate reality. They also share the view that the true or sanctified self is an incarnation and expression of the ultimate reality in and for the world. However, Chinul’s Buddhist thought is weak in dealing with the aspect of redemption.

The term bu ren 不忍, which may be loosely translated as "cannot bear to harm others," does not occur frequently in the Mencius. However, the passages where the term does occur are ones that are crucial to our understanding of Mencius' thought. In one of the key passages, 1A:7, Mencius uses the example of King Xuan of Qi 齊宣王 having the heart/mind of bu ren for an ox to show that he has the kind of heart/mind that enables him to (...) be a true king. The context of the story is this: King Xuan asks Mencius whether he is capable of protecting his people and being a true king. Mencius reminds the king of an incident where the king spared an ox that is about to be killed for consecrating a bell because the king bu ren to see... (shrink)