In this age of migration and transnationalism, it is imperative to take account of migratory experiences and lives of transmigrant teachers, who exhibit multiple ways of belonging and knowing. Informed by the theoretical framework of transnationalism and flexible citizenship, this study investigates two Asian transmigrant teachers who work in urban bilingual schools in the U.S. and examines how and why they are involved in their particular transnational mobility, professional choices, and educational activities. The findings show that transmigrant teachers’ border crossings (...) were motivated by economic as well as personal and educational necessities. After relocation to the U.S., they adopted specific residential and professional strategies to create transnational and multilingual networks with their homelands. They also demonstrated flexible attitudes towards citizenship, aspiring to continue their mobile lives. This study makes a contribution to the growing literature on contemporary migrants by shedding light on transmigrant teachers’ personal, professional, and teaching lives, which are marked by spatial fluidity and ongoing transnational practices. (shrink)

Background: An association between gaming disorder and the symptoms of common mental disorders is unraveled yet. In this preregistered study, we quantitatively synthesized reliability, convergent and discriminant validity of GD scales to examine association between GD and other constructs.Methods: Five representative GD instruments were chosen based on recommendations by the previous systematic review study to conduct correlation meta-analyses and reliability generalization. A systematic literature search was conducted through Pubmed, Proquest, Embase, and Google Scholar to identify studies that reported information on (...) either reliability or correlation with related variables. 2,124 studies were full-text assessed as of October 2020, and 184 were quantitatively synthesized. Conventional Hedges two-level meta-analytic method was utilized.Results: The result of reliability generalization reported a mean coefficient alpha of 0.86 and a mean test-retest estimate of 0.86. Estimated effect sizes of correlation between GD and the variables were as follows: 0.33 with depression, 0.29 with anxiety, 0.30 with aggression, –0.22 with quality of life, 0.29 with loneliness, 0.56 with internet addiction, and 0.40 with game playtime, respectively. The result of moderator analyses, funnel and forest plots, and publication bias analyses were also presented.Discussion and Conclusion: All five GD instruments have good internal consistency and test-retest reliability. Relatively few studies reported the test-retest reliability. The result of correlation meta-analysis revealed that GD scores were only moderately associated with game playtime. Common psychological problems such as depression and anxiety were found to have a slightly smaller association with GD than the gaming behavior. GD scores were strongly correlated with internet addiction. Further studies should adopt a rigorous methodological procedure to unravel the bidirectional relationship between GD and other psychopathologies.Limitations: The current study did not include gray literature. The representativeness of the five tools included in the current study could be questioned. High heterogeneity is another limitation of the study.Systematic Review Registration: [https://www.crd.york.ac.uk/PROSPERO/], identifier [CRD42020219781]. (shrink)

"No human now gathers for himself or herself the essential resources for life: food, shelter, clothing, and the like. Humans are obligate co-operator, and this has been true for tens of thousands of years; probably much longer. In this regard, humans are very unusual. Cooperation outside the family is rare: though it can be very profitable, it is also very risky, as cooperation makes an agent vulnerable to incompetence and cheating. This book presents a new picture of the emergence of (...) cooperation in our lineage, developing through four fairly distinct phases from a baseline that was probably fairly similar to living great apes, who cooperate, but in fairly minimal ways. As adults, they rarely depend on others when the outcome really matters. This book suggests that cooperation began to be more important for humans through an initial phase of cooperative foraging generating immediate returns from collective action in small mobile bands. This established in our lineage about 1.8 million years ago, perhaps earlier. Over the rest of the Pleistocene, cooperation became more extended in its social scale, with forms of cooperation between bands gradually establishing, and in spatial and temporal scale too, with various forms of reciprocation becoming important. The final phase was the emergence of cooperation in large scale, hierarchical societies in the Holocene, beginning about 12,000 years ago. This picture is nested in a reading of the archaeological and ethnographic record, and twinned to an account of the gradual elaboration of cultural learning in our lineage, making cooperation both more profitable and more stable"--. (shrink)

One of the most notable features in recent Confucian political theory is the advocacy of political meritocracy. Though Confucian meritocrats’ controversial institutional design has been subject to critical scrutiny, less attention has been paid to their underlying normative claims. This paper aims to investigate the two justificatory conditions of Confucian political meritocracy—the service condition and the reciprocity condition—in light of classical Confucianism and with special attention to moral disagreement. Finding the normative argument for Confucian political meritocracy both incomplete (in light (...) of classical Confucianism) and implausible (under the circumstances of moral disagreement), it proposes Confucian constitutional democracy as an alternative that can meet the three conditions of the good Confucian polity—service, reciprocity, and remedy—by reconceiving the people's well-being in terms of their basic rights, as well as by promoting constitutional dialogue among the three branches of the government. (shrink)

This study identifies the roles of consumers’ ethical orientations and CSR motives and the dynamics of these two variables on the subsequent consumers’ attitudinal and behavioral responses to CSR—perceived corporate authenticity and pro-firm behavioral intentions. To examine the impact of individual consumers’ ethical orientations, the authors measured consumers’ ethical orientations such as deontology and consequentialism through a Web-based survey conducted in Korea and in the USA. Further, to investigate the role of perceived CSR motives, the authors measured the perception of (...) a company’s business-oriented motives and society-oriented motives in conducting CSR. Results demonstrate the different role of ethical orientation in impacting consumers’ responses across these countries. Consumers’ consequentialist orientation appears to be positively associated with pro-firm behavioral intention in both the Korean and the US studies. In the Korean study, Consumers’ deontological orientation reduces perceived corporate authenticity when corporate motives seem business-oriented. Theoretical and practical implications are discussed. (shrink)

In the Nicomachean Ethics, one of Aristotle’s most frequent characterizations of the virtuous agent is that she acts for the sake of the fine (to kalon). In IX.8, this pursuit of the fine receives a more specific description; virtuous agents maximally assign the fine to themselves. In this paper, I answer the question of how we are to understand the fine as individually and maximally acquirable. I analyze Nicomachean Ethics IX.7, where Aristotle highlights virtuous activity (energeia) as central to the (...) fine, and argue that when virtuous agents pursue the fine, what they are pursuing is virtuous activity. I then address various problems, like how virtuous people can maximize virtuous activity yet sacrifice their lives, which would seem to amount to sacrificing future opportunities to virtuous activity and therefore not maximizing it. I also eliminate alternative interpretations that do not take virtuous activity as necessary to the fine, for example the common good interpretation, whereby virtuous agents pursuing the fine amounts to their pursuing the common good. (shrink)

A metaphor is an effective way to show how something is to be conceived. In this article, I look at two Neo-Confucian Korean philosophical contexts—the Four-Seven debate and Book of the Imperial Pivot—and suggest that metaphors are philosophically expedient in two further contexts: when both intellect and emotion must be addressed; and when the aim of philosophizing is to produce behavioral change. Because Neo-Confucians had a conception of the mind that closely connected it to the heart (心 xin), metaphor’s empathy-inducing (...) and perspective-giving capacities made it an especially helpful mode of philosophizing in the history of Korean philosophy. (shrink)

Since Elga published his “Self-locating belief and the Sleeping Beauty problem,” there has been an intense debate about which credence between 1/2 and 1/3 Beauty should assign to (H) the coin’s landing heads, when she is awakened on Monday. The Halfers claim that she ought to assign 1/2 to H at that moment. The Thirders argue that she ought to assign 1/3 to H then. Meanwhile, Pettigrew defended a new chance-credence coordination principle, called the “Evidential Temporal Principle” (ETP), in a (...) recent edition of his book. In this paper, I provide a novel argument against the Halfer view and a partial defense of the Thirder view, respectively based on ETP. In addition, I generalize ETP to what I call the “Evidential Centered Principle,” which links one’s credences in centered propositions with their objective chances. (shrink)

There is a very striking difference between even the simplest ethnographically known human societies and those of the chimps and bonobos. Chimp and bonobo societies are closed societies: with the exception of adolescent females who disperse from their natal group and join a nearby group (never to return to their group of origin), a pan residential group is the whole social world of the agents who make it up. That is not true of forager bands, which have fluid memberships, and (...) regular associations with neighbouring bands. They are components of a larger social world. The open and fluid character of forager bands brings with it many advantages, so the stability of this more vertically complex form of social life is not difficult to explain, once it establishes. But how did it establish, if, as is likely, earlier hominin social worlds resemble those of our close pan relatives in the suspicion (even hostility) of one band to another? How did hominin social organisation transition from life in closed bands, each distrustful of its neighbours, to the much more open social lives of foragers? I will discuss and synthesise two approaches to this problem, one ecological, based on the work of Robert Layton and his colleagues, and another that is organised around an expansion of kin recognition, an idea primarily driven by Bernard Chapais. The paper closes by discussing potential archaeological signatures both of more open social worlds, and of the supposed causal drivers of such worlds. (shrink)

In this paper, I offer a novel account of entrapment. This account suggests that the wrongness of pursuing punishment in cases of entrapment consists of two distinct components, one concerning the culpability of the entrapped defendant and the other concerning the legitimacy of the entrapping state to prosecute crimes that it has effectively created. Distinguishing these two components of entrapment, I explain, helps to clarify the moral issues at stake and to resolve some confusions and debates in existing legal analyses (...) of entrapment. (shrink)

Mèngzǐ’s 孟子 advice to King Xuān 宣 to take up his feeling of compassion for an ox and apply it to his people (_Mèngzǐ_ 1A7) is equivocal, and can be understood in two markedly different ways: on one hand, to take immediate care of the people’s needs by performing a kind of (mental) act of applying compassion; on the other hand, to engage in a long-term project of cultivating compassion for them. These views, moreover, when combined with the assumption that (...) emotion is the sole motivator of moral action, give us a perplexing picture of Mèngzǐ as urging the king to do exactly what he cannot—namely, acting out of compassion for his people that he falls short of feeling enough of. This essay explicates the Mengzian model of moral extension (_tuī_ 推) through a solution to this puzzle, specifically by explaining how one’s immediate performance of moral actions are conducive to cultivating related moral emotions. (shrink)

With regard to facial emotion recognition, previous studies found that specific facial regions were attended more in order to identify certain emotions. We investigated whether a preferential search for emotion-specific diagnostic regions could contribute toward the accurate recognition of facial emotions. Twenty-three neurotypical adults performed an emotion recognition task using six basic emotions: anger, disgust, fear, happiness, sadness, and surprise. The participants’ exploration patterns for the faces were measured using the Moving Window Technique (MWT). This technique presented a small window (...) on a blurred face, and the participants explored the face stimuli through a mouse-controlled window in order to recognize the emotions on the face. Our results revealed that when the participants explored the diagnostic regions for each emotion more frequently, the correct recognition of the emotions occurred at a faster rate. To the best of our knowledge, this current study is the first to present evidence that an exploration of emotion-specific diagnostic regions can predict the reaction time of accurate emotion recognition among neurotypical adults. Such findings can be further applied in the evaluation and/or training (regarding emotion recognition functions) of both typically and atypically developing children with emotion recognition difficulties. (shrink)

Work-integrated learning is an educational approach that aims to support students’ integration of theory to practice. These rich learning opportunities provide students with real-world experiences and introduce practice and ethical situations that help consolidate and bridge their knowledge and skill. Academic integrity has been defined as the ongoing commitment to values that are consistent with ethical practice: honesty, trust, fairness, respect, responsibility, and courage. It is important to understand what specifically influences students’ intentions to behave with integrity in WIL settings. (...) This paper reports on one study that explored predictors to students’ intentions to behave with integrity across three different WIL settings in their upper years of studies. The findings and recommendations from the research may help to inform other professional programs that include WIL through their educational offerings. (shrink)

Name der Zeitschrift: Cognitive Linguistics Jahrgang: 27 Heft: 2 Seiten: 289-297.

Volume 19, Issue 10, October 2019, Page 3-7.

In philosophy of music, formalists argue that pure instrumental music is unable to represent any content without the help of lyrics, titles, or dramatic context. In particular, they deny that music’s use of convention counts as a genuine case of representation because only intrinsic means of representing counts and conventions are extrinsic to the sound structures making up music. In this paper, I argue that convention should count as a way for music to genuinely represent content for two reasons. First, (...) the view that only intrinsic ways of representing counts is too stringent. If use can ground meaning in language, then use might also ground meaning (and representation) in music, too. Second, even if we were to insist on intrinsic features, convention should count as a way for music to genuinely represent because convention is an intrinsic feature of music. Without knowledge of musical systems and encultured listening, music wouldn’t even be recognized as music, so convention is already baked into our listening practices. (shrink)

This article resolves some difficulties with Aristotle's discussion of the choice-worthy (haireton). Nicomachean Ethics I posits goods that are choice-worthy for themselves and for something else, but Nicomachean Ethics X appears to present being choice-worthy for itself as mutually exclusive with being choice-worthy for something else; moreover, Nicomachean Ethics X seems to claim that action is choice-worthy for itself and, therefore, not choice-worthy for something else but also seems to claim that action is choice-worthy for something else and, therefore, not (...) choice-worthy for itself. As for the latter problem internal to Nicomachean Ethics X, I argue that Aristotle is ultimately committed to the idea that action is choice-worthy for something else. As for the problem between Nicomachean Ethics I and X, I argue that Nicomachean Ethics X only claims something admitted by Nicomachean Ethics I: being choice-worthy for something else is mutually exclusive with being choice-worthy only for itself. (shrink)

Proponents of pragmatic encroachment in epistemology claim that a variety of epistemic matters, such as knowledge and epistemic virtue, are sensitive to practical factors, and so the pragmatic encroaches on the epistemic. After surveying pragmatist views that have been presented in the literature, we find that while these pragmatist views are superficially relativistic, they reject a central tenet of epistemic relativism,that competing epistemic frameworks are incommensurable and cannot be compared from a neutral standpoint. Thus, I conclude the discussion by exploring (...) a novel pragmatist view about measures of epistemic strength and propose that this radical position may be attractive to both anti-skeptical infallibists and epistemic relativists. (shrink)

The slandering of a firm’s products by competing firms poses significant threats to the victim firm, with the resulting damage often being as harmful as that from product-harm crises. In contrast to a true product-harm crisis, however, this disparagement is based on a false claim or fake news; thus, we call it a pseudo-product-harm crisis. Using a pseudo-product-harm crisis event that involved two competing firms, this research examines how consumer sentiments about the two firms evolved in response to the crisis. (...) Our analyses show that while both firms suffered, the damage to the offending firm was more detrimental, in terms of advertising effectiveness and negative news publicity, than that to the victim firm. Our study indicates that, even apart from ethical concerns, the false claim about the victim firm was not an effective business strategy to increase the offending firm’s performance. (shrink)

Learning penetrates religion in many ways. Primary religious socialisation – sometimes referred to as religious nurture – is the process by which children are explicitly and purposefully taught to do things religiously or they learn implicitly by following what their families and other people around them do, speak and feel. In secondary religious socialisation one sets about learning something additional to or different from what was learned and internalised in one’s religious or non-religious childhood home and surroundings. Secondary socialisation may (...) also entail processes of unlearning something previously learned in order to grasp and master the skills, ways of thinking and feeling, and discursive habits of the new worldview and context of life. Learning in both primary and secondary socialisation can in some cases turn into a thoroughly religiously informed way of life. Alternatively, religious learning may not always be sufficiently lengthy and committed to result in full socialisation. Many people engage in religion merely in special situations or turning points in life, and after that particular need is over, religion loses its acute significance. Furthermore, religious learning may also have intended or unintended effects and consequences beyond the more strictly bounded religious sphere and may come to be reflected in personal and relational life much more widely. (See Long and Hadden 1983; Sherkat 2003; Collet Sabe 2007; Berliner and Sarró 2008; Erricker, Ota and Erricker 2012; Scourfield et al. 2013; Klingenberg, Sjö and Broo 2019.). (shrink)

In the Nicomachean Ethics, Aristotle claims that friendship and justice are the same, apparently flouting the not uncommon contrast between friendship and justice. I start by assessing Aristotle’s principle of equality: friends of equal standing engage in exact reciprocity in goods and friends of unequal standing engage in proportional reciprocity. In a number of ways that have gone unnoticed, the equalization principle is a requirement for understanding the sameness of friendship and justice. Just relations and friendship share the same domain, (...) that is, the same relationship of a corresponding community. Moreover, asking how to be just to someone is the same as asking how to be a friend to that person, indicating that the virtue of justice and the virtue of friendship are also the same. (shrink)

This paper defends the idea that phenomenological approaches to self-consciousness can enrich the current analytic philosophy of perception, by showing how phenomenological discussions of minimal self-consciousness can enhance our understanding of the phenomenology of conscious perceptual experiences. As a case study, I investigate the nature of the relationship between naïve realism, a contemporary Anglophone theory of perception, and experiential minimalism (or, the ‘minimal self’ view), a pre-reflective model of self-consciousness originated in the Phenomenological tradition. I argue that naïve realism is (...) not only compatible with, but can be supplemented with experiential minimalism in a novel way. The suggestion is that there are reasons to combine naïve realism and experiential minimalism. My focus here will be on drawing a connection between the notion of minimal self and two core theoretical commitments of naïve realism, relationalism and transparency. (shrink)

Recently, mental strength education requires to change in a way that establishes a military value system suitable for a liberal democracy while facing the need to strengthen mental strength in response to unpredictable security situations. The key to fulfilling these twofold objectives lies in the fact that there is a positive correlation between the enhancement of a soldier’s democratic awareness and intangible force. Therefore, it is of great importance to emphasize the concept of ‘citizen in uniform’ as one of the (...) central military values. However, this concept has one problem before its use in military mental strength in which the orders of the military status and the orders of the civic seem heterogeneous and even conflicting. This study aims to dissolve the internal tension of this concept through a new philosophical interpretation of citizens in uniform, freedom, people and state, thereby providing the foundation for establishing for establishing new military values and enhancement of mental force. To this end, it examines the explanation of the current curriculum regarding these concepts first and diagnoses its several problems (II). The current curriculum presents a brief explanation of the compatibility of civil rights and military obligations but does not resolve the conflict between the two. A new understanding of them is possible by introducing Hegelian insights in Philosophy of Rights (III). From Hegel's point of view, freedom is not the mere absence of coercion but a capacity for self-determination. Freedom is difficult to realize wholly at the level of an isolated individual, and it calls for an ethical community to give it a specific form. A state that is the best entity in humanity is the supreme unit that defines individual freedom and identity. Then it naturally derives that national defense is one of the supreme missions directly related to the freedom and identity of its people. A re-description of the contents of the curriculum based on these insights can conceptually resolve the aforementioned problem and even strengthen its arguments (IV). The state and the people are in a more essential correlation than previously depicted, and liberal democratic values such as freedom, human rights and welfare are proved as constitutive of a state itself. The superiority of liberal democracy, which the current textbook attempts to prove, also becomes transparent. Finally, military duties do not conceptually conflict with civil freedom but are considered as a form of it. (shrink)

In his book Reveille for Radicals, Saul Alinsky writes, "Most people are eagerly groping for... some way in which they can bridge the gap between their morals and their practices". Today, many consumers try to bridge that gap by participating in what has been termed ethical consumption: the intentional purchase of products and services that the customer considers to be ethically produced. But what happens if consumer perceptions do not match reality? This study investigates one aspect of ethical consumption by (...) examining consumer perceptions of the term cruelty free. Various definitions of this term exist, and companies can use the term when the product or its ingredients were indeed tested on animals. This exploratory study suggests that many consumers use this term as a moral heuristic in decision-making. As a result, the use of the term creates a halo effect that elevates brand perceptions. When provided with information suggesting the heuristic is flawed, consumers slightly alter perceptions but attitudes remain relatively strong. While some countries have implemented regulation regarding the use of the phrase in some contexts, results suggest that a broader policy is necessary to correct misperceptions and avoid misleading consumers. (shrink)

In this article, I critically examine the religious argument for the existence of God, which Palmquist formulated from Kant’s Religion within the Bounds of Bare Reason. After showing the structure of the argument, I point the problematic point of the argument and focus on the concept of Gesinnung. The privateness of Gesinnung is problematized in the analysis of it, and I briefly suggest that an alternative account of the Gesinnung is possible. Yet I emphasize the advantage that this argument has (...) compared to other competing arguments. (shrink)

001. 생명보다 귀한 것은 없다 002. '나'의 인격은 가정에서 만들어진다 003. 사회윤리는 가정 윤리의 확장이다 004. 도의 정신 없이는 역사 의식도 없다 005. 현대 사회에서 유가의 윤리는 사라졌는가 006. 동양의 윤리를 다시 보자.

Frege is an anti-psychologist about logic who takes logic to be sharply distinguished from psychology. However, Frege also takes judgment, which seems to be a subject of psychology, to be essential to logic. Van der Schaar attempts to explain away this tension by arguing that judgments relevant to logic in Frege are not mental actions psychology deals with. Against this reading, I show that for Frege, judgments are mental actions consistently. The tension in question should be explained away by clarifying (...) the sense in which judgment is essential to logic for Frege. He takes judgment to be essential to logic because he thinks that logic requires judgments to be performed. Logic requires logicians to be committed to truth, and it is by judgments that we are committed to truth. If Frege takes judgment to be essential to logic only in this sense, he is not thereby committed to logical psychologism. (shrink)

필자는 본 논문에서 귀납의 문제와 관련하여 흄이 『인성론』 1권에서 이성을 통하여서는 이를 정당화 할 수 없다고 주장한 것으로 해석하는 기존의 회의주의적 해석을 비판적으로 검토한다. 필자의 견해에 따르면, 흄이 『인성론』 1권에서 비판의 대상으로 삼고 있는 것은 인과 추론의 정당성 문제 그 자체가 아니라, 무비판적으로 받아들여져 온 무오류적 이성 개념이다. 흄은 이 무오류적 이성 개념을 부정하고, 이성을 넓은 의미에서의 상상력 아래로 포섭 시킨 후, 그 안에서 무작위로 작동하는 좁은 의미에서의 상상력과 개연성의 논리에 따라 작동하는 이성을 구분함으로써, 인과 추론을 정당화하는 새로운 길을 열고 (...) 있다. 따라서, 흄은 『인성론』 1권에서 인과 추론의 정당성을 부정하고 더 나아가 총체적 회의주의로 빠져드는 것이 아니라, 이성 개념을 새롭게 정립함으로써 오히려 총체적 회의 주의로 빠지지 않고 새로운 방식으로 인과 추론의 정당성을 확보하는 시도를 하고 있는 것이다. 이와 같은 필자의 해석은 『인성론』 1권과 『인성론』 2권, 3권을 단절적으로 해석하지 않고, 오히려 『인성론』 1권에서의 논의가 『인성론』 2권과 3권의 초석이 되어줌을 잘 드러내 보여준다. 다시 말해, 흄이 『인성론』 1권에서 주장하는 바, “우리의 감각들을 넘어서서 추적될 수 있고, 우리가 볼 수 없고 느낄 수 없는 존재들과 대상들을 우리들에게 알려주는 유일한 것은 인과이다”라고 하는 흄의 언명이 『인성론』 2권과 3권에서의 대상 세계에 대한 논의의 출발점이 되어주는 것이다. -/- This paper argues against the common interpretation that, in Book I of the Treatise, Hume attempts to show that inductive arguments concerning matters of fact cannot be justified by reason. It is true that he argues that inductive arguments cannot be justified by the traditional concept of infallible reason. However, it is important to note that contra to the traditional understanding of reason as infallible, he takes it to be open to errors by classifying it under the category of imagination in a broad sense. He then makes a distinction between reason as “the general and more establish’d properties of the imagination” and imagination as a narrow sense. From this, the paper concludes he attempts to justify inductive arguments concerning matters of fact by redefining reason as open to errors. That is, although inductive arguments cannot be justified by probable reasoning in terms of the traditional concept of infallible reason, the former can be justified by the logic of probability, which he calls “general rules” in terms of Hume’s concept of error-prone reason. (shrink)

Starting with the puzzlement M O.C. Drury and Rush Rhees felt about Wittgenstein's admonition that believers ought not to pick and choose among the passages of the bible, this paper seeks to clarify the sense of scriptural authority in the Judeo-Christian traditions. This paper argues that (1) picking and choosing, imposing certain criteria external to the Scripture, is grammatically constitutive of accepting the authority of Scripture and (2) such a picking and choosing is guided by a tradition and its grammar. (...) It notes that Wittgenstein's stance on Scripture is itself based on (1) and (2). (shrink)

What do events such as scandals, industrial accidents, activist threats, and mass shootings have in common? They can all trigger an audience’s stigma judgment about the organization involved in the event. Despite the prevalence of these stigma-triggering events, management research has provided little conceptual work to characterize the dimensions and processes of organizational event stigma. This article takes the perspective of the evaluating audience to unpack the stigma judgment process, identify critical dimensions for categorizing types of event stigma, and explore (...) the role of the stigmatizers’ aesthetic, emotional, and cognitive reactions as well as their practical considerations in producing what we call “sticky stigmas.” Our event stigma typology provides clarity regarding how stigmas differ based on the types of events and audiences’ reactions and why some event stigmas are stronger and more long-lasting than others. We highlight the role of emotions and aesthetics in stigma formation and the various ethical dilemmas that influence stigma stickiness. (shrink)

This paper explores global K-pop's negotiation and reconstruction of Korean aesthetics via the dismantling, adoption, appropriation, and transfiguring of central elements of Korean traditional culture. Recently, K-pop groups have been incorporating traditional music and dance (gugak), traditional attire (hanbok), traditional houses (hanok), and old palaces (gogung) into music videos disseminated globally over digital platforms like YouTube. In their efforts to incorporate more 'Koreanness' into their musical productions and neutralize criticisms of their use of the 'K' prefix as inauthentic and unconnected (...) to Korean aesthetics, groups like BTS and BLACKPINK are redefining 'K-heritage' for music consumers worldwide. Along with other globally consumed Hallyu productions like K-movies, K-dramas, and K-games, K-Pop is in the process of reconstructing Koreans' and the world's view of the meaning of Korean-ness. (shrink)

Women continue to remain underrepresented in STEM, and this gender disparity is particularly pronounced in leadership positions. Through in-depth, qualitative interviews of 39 women leaders in STEM, we identify common gender microaggressions they experience, and explore how these microaggressions affect their leadership experience and outcomes in the workplace. Our findings highlight five types of gender microaggressions women most often encounter, and how and when these microaggressions occur. We explore the negative impact that microaggressions can have on women’s work identities and (...) how they can trigger a cycle of rumination and self-doubt that may ultimately result in women choosing to leave STEM. Importantly, we surface the interventional and empowering role that allies play in triggering a redemptive sensemaking process that can support women leaders to build resilience and counter the negative effects of microaggressions. (shrink)

This paper offers theoretical explanations for why “guided touch” or manual touch with verbal communication can be an effective way of treating the body and the mind. The active inference theory suggests that chronic pain and emotional disorders can be attributed to distorted and exaggerated patterns of interoceptive and proprioceptive inference. We propose that the nature of active inference is abductive. As such, to rectify aberrant active inference processes, we should change the “Rule” of abduction, or the “prior beliefs” entailed (...) by a patient’s generative model. This means pre-existing generative models should be replaced with new models. To facilitate such replacement—or updating—the present treatment proposes that we should weaken prior beliefs, especially the one at the top level of hierarchical generative models, thereby altering the sense of agency, and redeploying attention. Then, a new prior belief can be installed through inner communication along with manual touch. The present paper proposes several hypotheses for possible experimental studies. If touch with verbal guidance is proven to be effective, this would demonstrate the relevance of active inference and the implicit prediction model at a behavioral level. Furthermore, it would open new possibilities of employing inner communication interventions, including self-talk training, for a wide range of psychological and physical therapies. (shrink)

Forecasting blood glucose values for patients can help prevent hypoglycemia and hyperglycemia events in advance. To this end, this study proposes an intelligent ensemble deep learning system to predict BG values in 15, 30, and 60 min prediction horizons based on historical BG values collected via continuous glucose monitoring devices as an endogenous factor and carbohydrate intake and insulin administration information as exogenous factors. Although there are numerous deep learning algorithms available, this study applied five algorithms, namely, recurrent neural network, (...) which is optimized for sequence data, and RNN-based algorithms, stacked LSTM, bidirectional LSTM, and gated recurrent unit). Then, a genetic algorithm was applied to the five prediction models to optimize their weights through ensemble techniques and to yield the final predicted BG values. The performance of the proposed model was compared to that of the autoregressive integrated moving average model as a baseline. The results show that the proposed model significantly outperforms the baseline in terms of the root mean square error and continuous glucose error grid analysis. For the valid 29 diabetic patients for the multivariate models, the RMSE was 11.08, 19.25, and 31.30 mg/DL for 15, 30, and 60 min PH, respectively. When the same data were applied to univariate models, the RMSE was 11.28, 19.99, and 33.13 mg/DL for 15, 30, and 60 min PH, respectively. Both the univariate and multivariate models showed a statistically significant difference compared with the baseline at a 5% statistical significance level. Instead of using a model with a single algorithm, applying a GA based on each output of a model with multiple algorithms was found to play a significant role in improving model performance. (shrink)

Metacognitive abilities are considered as a hallmark of advanced human cognition. Existing empirical studies have exclusively focused on populations from Western and industrialized societies. Little is known about young children’s metacognitive abilities in other societal and cultural contexts. Here we tested 4-year-old Yucatec Mayan by adopting a metacognitive task in which children’s explicit assessment of their own knowledge states about the hidden content of a container and their informing judgments were assessed. Similar to previous studies, we found that Yucatec Mayan (...) children overestimated their knowledge states in the explicit metacognitive task. However, in contrast with studies on Western children, we did not find the facilitating effect of the implicit informing task over the explicit task. These findings suggest that the early development of metacognition combines universal and culture-sensitive features. (shrink)

Promoting ethical practice within an organization has been a continuous challenge in the business ethics community. To enrich organizational practices for promoting business ethics across an organization, this paper aims to introduce the voices of practitioners working in organizations that offer exemplary practices. Based on semi-structured interviews with 21 engineers working in the health products industry, we identified 12 pervasive ethical values that we grouped to four categories: fiduciary, economic, engineering, and process values. As ethics has been embraced as a (...) core element of the ethical practice of our study participants regardless of their rankings and roles in their organizations, we investigated organizational strategies for promoting ethical practice. We identified four categories of organizational strategies: symbols, memberships, practices, and systems. Each strategy affected the 12 ethical values in different ways. Lastly, we identified three characteristics of the industry contexts that appeared to influence ethical values: customer impact, economic norms, and highly regulated industry. We discuss how the findings from this paper can potentially promote new discussions and practices in the business ethics community. (shrink)

In this paper, I suggest a new interpretation of the argument given in Proslogium 3 which can be derived from the passage. My suggestion is that the argument in Proslogium 3 can be read as a sub argument for the premise (3) of the ontological argument given in Proslogium 2. This premise says God can be conceived to exist in reality. But the fool might refuse to accept this premise by claiming that perhaps God is a logically impossible object, and (...) thus it cannot be conceived to exist in reality. My new interpretation is that the argument in Proslogium 3 is to support premise (3) of the ontological argument by showing that God can be conceived to exist in reality, that it is not a logically impossible object. After suggesting a new interpretation of the argument, I defend it against two possible objections. (shrink)