Appeal to women’s experience for moral delineation in theological ethics has been perplexed by the issue of cultural diversity and colonialism as raised by postcolonial critique. This paper aims to examine the debates from Third-World feminism and Christian feminism in dealing with difference and solidarity, leading to the call for contextual analysis and related power mappings. Margaret A. Farley’s proposal for sexual ethics in Just Love will then serve as an example to discuss how the search for common morality among (...) cultural diversity may prevent or reinforce colonial agendas and other privileges. (shrink)

Large foreign firms’ interventions in violent conflicts have drawn increasing research attention. Nonetheless, scant research has investigated how foreign small and medium-sized enterprises (SMEs), which have little capacity in peacebuilding, can protect themselves from violent conflict risk. Drawing upon the instrumental stakeholder theory (IST), this study explores two specific local community-oriented corporate social responsibility (CSR) practices (i.e., corporate philanthropy and workforce localization) as violent conflict risk buffering strategies for foreign SMEs. Further, we examine their varying effects in different institutional environments (...) (i.e., host country media freedom and labor rights protection). Using data from a cross-country survey of Chinese foreign SMEs combined with archival data from multiple sources, we empirically confirm the attenuating effects of both corporate philanthropy and workforce localization on foreign SMEs’ violent conflict risk. Besides, we discover that host country labor rights protection strengthens the mitigation impact of workforce localization on violent conflict risk. Our study advances the literature on IST and CSR by revealing the risk mitigation mechanism of CSR activities for foreign SMEs and elucidating its institutional boundary conditions. (shrink)

The purpose of this study was to explore whether the performance of the green innovation brought positive effect to the competitive advantage. This study found that the performances of the green product innovation and green process innovation were positively correlated to the corporate competitive advantage. Therefore, the result meant that the investment in the green product innovation and green process innovation was helpful to the businesses. This study argued that the businesses should cognize the correct value and positioning of the (...) green innovation. (shrink)

Given the widespread acceptance of computational thinking in educational systems around the world, primary and higher education has begun thinking about how to cultivate students' CT competences. The artificial intelligence of things combines artificial intelligence and the Internet of things and involves integrating sensing technologies at the lowest level with relevant algorithms in order to solve real-world problems. Thus, it has now become a popular technological application for CT training. In this study, a novel AIoT learning with Augmented Reality technology (...) was proposed and explored the effect of CT skills. The students used AR applications to understand AIoT applications in practice, attempted the placement of different AR sensors in actual scenarios, and further generalized and designed algorithms. Based on the results of the experimental course, we explored the influence of prior knowledge and usage intention on students' CT competence training. The results show that proposed AIoT learning can increase students' learning intention and that they had a positive impact on problem solving and comprehension with AR technology, as well as application planning and design. (shrink)

Background:Suicide remains an important cause of premature deaths and draws much media attention. However, unsafe reporting and portrayal of suicides by the media have been associated with increased risk of suicidal behavior. Current evidence suggests that media capacity-building could potentially prevent suicide. However, there are still knowledge gaps in terms of a lack of data on effective strategies for improving awareness and safe reporting of suicide-related media content. This study aims to investigate the effectiveness of a workshop conducted with members (...) of the media community on the safe reporting of suicide-related content.Methods:An interventional single-arm pre and post pilot study was conducted on a sample of the Malaysian media community recruited through purposive and snowball sampling. The media safe reporting workshop was conducted by a suicide prevention expert with a media industry background. Thirty participants completed a self-reported evaluation questionnaire on their awareness and knowledge of reporting on suicide-related media content; before and after the interventional workshop.Results:There was a significant difference between the total scores before and after the intervention, with a large effect size. Post-intervention scores were significantly improved in 8 items, namely those related to the reporting of: (i) the content of any suicide note; (ii) headlines with methods of suicide; (iii) headlines with the location of suicide; (iv) cases of suspected suicide despite the unconfirmed cause of death; (v) suicide news to cater to readers’ interests; (vi) cause of suicide; (vii) details of the location of suicide; and (viii) the negative impact to media community when reporting suicide stories. In particular, there was an improvement in the majority of items for people from the media community with no lived experience of suicidal behavior.Conclusion:The media safe reporting workshop is a potentially effective intervention for improving awareness and knowledge measures relating to safe reporting on suicide among the media community, with a more pronounced effect in those without lived experience of suicidal behavior. Limitations in the sample size, generalizability, short-term evaluation, and lack of a control group warrant future larger, longer-term controlled, and more representative studies. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Timothy Richard's Buddhist-Christian StudiesLai Pan-chiuTimothy Richard (1845–1919), one of the most well-known nineteenth-century British missionaries who worked in China, is still remembered today for his efforts to disseminate "Western learning" and to promote social welfare and political reform in China.2 Interestingly, although Richard's missionary, educational, and political activities undoubtedly dominated his life in China, he also found the time to translate a number of Buddhist texts from Chinese into (...) English.3 Unlike many of his fellow Christian missionaries, who either despised or ignored Chinese Buddhism, Richard endeavored to promote a dialogue between Christianity and other religions, especially Chinese Buddhism. In fact, his translations inspired several other European missionaries and Sinologists to take a greater interest in Chinese Buddhism, particularly Richard's biographer William E. Soothill (1861–1935) and Karl Ludvig Reichelt (1877–1952),4 the founder of Tao Fong Shan, which continues to promote Buddhist-Christian dialogue several decades after its foundation.5 However, Richard's translations of Chinese Buddhist texts, particular his translation of The Awakening of Faith, have been largely neglected by both Buddhists and Sinologists. As a result, the significance of Richard's dialogue with Chinese Buddhism has not yet been properly evaluated.Two recent studies of Richard have focused on his translation of the Buddhist texts and his dialogue with Chinese Buddhism.6 Unlike previous studies, which have viewed Richard as a missionary and analyzed his interpretation of Buddhism from the perspective of interreligious dialogue, the present study attempts to treat him as a Sinologist and review his Buddhist studies from the perspective of Oriental studies. This paper attempts to evaluate critically Richard's interpretation of Chinese Buddhism in the light of the recent debate over Orientalism triggered by the influential critique of the Orientalist enterprise by Edward Said (1935–2003).7 Richard King has examined European studies of Eastern religions in light of this debate and has tried to determine whether these "Orientalist" studies displayed the characteristics of the Orientalist approach criticized by Said. Such characteristics included "textualism" (which identifies a religion with a set of "sacred" texts), "essentialism" (which tends to assume a dualistic demarcation between the East and the West), and the colonial ideology (which legitimated Europeans' pride in their cultural superiority and colonial power).8 Whereas King's study was concerned principally with India, the present study focuses on the [End Page 23] case of Timothy Richard in China but will adopt a similar perspective. I will consider whether Richard's representation of Chinese Buddhism is infected by the textualism, essentialism, and dualistic demarcation between the East and the West that Said identified as the hallmarks of Orientalism, and whether it tended to reflect or legitimize Western colonial ideologies.My exposition of Richard's position will be based mainly on two of his most important works, The New Testament of Higher Buddhism (1910) and An Epistle to All Buddhists (1916). These texts will help us to understand why Richard translated Buddhist texts into English and how he saw the relationship between his studies of Chinese Buddhism and his missionary work. I will try to show that Richard's attempts to promote Buddhist-Christian dialogue were underlain and motivated by his concern for a kingdom—not the Earthly United Kingdom of Great Britain and Ireland, of which he was a citizen, nor a Heavenly Kingdom unrelated to the present world, but an imminent "Kingdom of World Peace," whose blessings would be enjoyed by all the peoples of the Earth.Richard's Studies of Chinese Buddhism in Their Historical ContextsIn order to understand the historical significance of Timothy Richard's study of Chinese Buddhism, it is necessary to place him in the historical context of the missionary attitudes toward Chinese religions and of the studies of Buddhism in the West.Catholic missionaries had been active in China since the sixteenth century, long before the arrival of the Protestant missionaries in the early nineteenth century. Although some of the Catholic missionaries, especially the Jesuits, initially dressed like Buddhist monks, they soon changed into the robes of Confucian scholars, having discovered that most Chinese respected Confucian scholars more than Buddhist monks. Besides changing their outward... (shrink)

本书既深入浅出地阐释了中国古代儒释道三教的基本义理与思想,又史论结合地提示出其中所蕴涵的伦理价值取向与道德教化功能。.

周山(1949-),上海社会科学院哲学研究所副研究员、周易研究中心秘书长、中国逻辑史研究会理事、上海市逻辑学会理事.

This book takes concepts developed by researchers in theoretical computer science and adapts and applies them to the study of natural language meaning. Summarizing over a decade of research, Chris Barker and Chung-chieh Shan put forward the Continuation Hypothesis: that the meaning of a natural language expression can depend on its own continuation.

Medical futility is often defined as providing inappropriate treatments that will not improve disease prognosis, alleviate physiological symptoms, or prolong survival. This understanding of medical futility is problematic because it rests on the final outcomes of procedures that are narrow and medically defined. In this article, Walker's `expressivecollaborative' model of morality is used to examine how certain critical care interventions that are considered futile actually have broader social functions surrounding death and dying. By examining cardiopulmonary resuscitation and life-sustaining intensive care (...) measures as moral practices, we show how so-called futile interventions offer ritualistic benefit to patients, families, and health care providers, helping to facilitate the process of dying. This work offers a new perspective on the ethical debate concerning medical futility and provides a means to explore how the social value of treatments may be as important in determining futility as medical scientific criteria. (shrink)

Social movements often impose nontrivial costs on others against their wills. Civil disobedience is no exception. How can social movements in general, and civil disobedience in particular, be justifiable despite this apparent wrong-making feature? We examine an intuitively plausible account—it is fair that everyone should bear the burdens of tackling injustice. We extend this fairness-based argument for civil disobedience to defend some acts of uncivil disobedience. Focusing on uncivil environmental activism—such as ecotage (sabotage with the aim of protecting the environment)—we (...) argue that some acts of uncivil disobedience can be morally superior to their civil counterparts, when and because such acts target people who are responsible for environmental threats. Indeed, insofar as some acts of uncivil disobedience can more accurately target responsible people, they can better satisfy the demands of fairness compared to their civil counterparts. In some circumstances, our argument may require activists to engage in uncivil disobedienceeven whencivil disobedience is available. (shrink)

According to the perceptual theory of emotions, emotions are perceptions of evaluative properties. The account has recently faced a barrage of criticism recently by critics who point out varies disanalogies between emotion and paradigmatic perceptual experiences. What many theorists fail to note however, is that many of the disanalogies that have been raised to exclude emotions from being perceptual states that represent evaluative properties have also been used to exclude high-level properties from appearing in the content of perception. This suggests (...) that emotions are perceptions of high level properties and perceptual theorists can marshal the arguments used by proponents of high-level perception to defend the perceptual theory. This paper therefore defends an account of emotion as high-level perception. (shrink)

Although many studies have previously examined medicalisation, we add a new dimension to the concept as we explore how contemporary oncological medicine shapes the dying self as predominantly medical. Through an analysis of multiple case studies collected within a comprehensive cancer centre in Ontario, Canada, we examine how people with late‐stage cancer and their healthcare providers enacted the process of medicalisation through engaging in the search for oncological treatments, such as experimental drug trials, despite the incurability of their disease. The (...) seven cases included 20 interviews with patients, family, physicians and nurses, the analysis of 30 documents and 5 hr of field observation. A poststructural perspective informed our study. We propose that searching for life extension enacts medicalisation by shaping the dying person afflicted with terminal cancer into new medical subjectivities that are knowledgeable, active, entrepreneurial and curative. Participants initially took up medical thinking from the formal oncology system, but then began to apply and internalise medical rationalities to alter their personhood, thereby generating new curative possibilities for themselves. For people seeking life extension, the embodied and day‐to‐day experiences of suffering and being close to death became expressed and moderated in fundamentally medicalised terms. (shrink)

The study aims to help characterize the sort of structures about which people can acquire unconscious knowledge. It is already well established that people can implicitly learn n-grams and also repetition patterns. We explore the acquisition of unconscious structural knowledge of symmetry. Chinese Tang poetry uses a specific sort of mirror symmetry, an inversion rule with respect to the tones of characters in successive lines of verse. We show, using artificial poetry to control both n-gram structure and repetition patterns, that (...) people can implicitly learn to discriminate inversions from non-inversions, presenting a challenge to existing models of implicit learning. (shrink)

This paper provides a critical review of the debate over the philosophical foundations of mixed methods research and examines the notion of philosophical foundations. It distinguishes axiology-oriented from ontology-oriented philosophical foundations. It also identifies three different senses of philosophical foundations of mixed methods research. The weak sense of philosophical foundations (e.g., pragmatism) merely allows the possibility of the integration of both quantitative and qualitative methods/data/designs. The moderate sense of philosophical foundations (e.g., transformativism) provide a good reason to use mixed methods (...) in (at least some) social scientific research. The strong sense of philosophical foundations (e.g., dialectical pluralism) justifies a normative thesis that mixed methods research should be encouraged in (at least some) social scientific research. (shrink)

The Zhuangzi offers quite a few stories that centre on performance: a bellstand maker who selects wood to create wonderful bellstands; a ferryman who steers through rough waters; a cicada catcher who uses a stick, as if it were his hand, to catch cicadas; and a wheelmaker who, in using his chisel, feels it in his hand and responds with his heart. What is the role of the stick, for the cicada catcher, and the chisel, for the wheelmaker? What do (...) these masters know? I situate these questions within the intellectual context of the Zhuangzi, highlighting the text’s opposition to prevailing conceptions of a flourishing life. I draw on recent debates in extended mind and cognition to suggest that they offer interesting ways of understanding the knowledgeable practices of these masters. The frameworks and vocabulary of extended mind allow me to bring out how and why the Zhuangzi’s examples of mastery are apt and insightful reasons for rejecting the then current views on good government. The dialogue benefits both Chinese and Western traditions: the examples in the Zhuangzi help to diversify contemporary Western philosophy’s understanding of knowledge. (shrink)

This paper partly answers the question “what a frame may be exactly like when it characterizes a pretabular logic in NExtK4”. We prove the pretabularity crieria for the logics of finite depth in NExtK4. In order to find out the criteria, we create two useful concepts—“pointwise reduction” and “invariance under pointwise reductions”, which will remain important in dealing with the case of infinite depth.

We commonly appeal to emotions to explain human behaviour: we seek comfort out of grief, we threaten someone in anger and we hide in fear. According to the standard Humean analysis, intentional action is always explained with reference to a belief-desire pair. According to recent consensus, however, emotions have independent motivating force apart from beliefs and desires, and supplant them when explaining emotional action. In this paper I provide a systematic framework for thinking about the motivational structure of emotion and (...) show how it is consistent with the Humean analysis. On this picture, emotions are not reducible to beliefs and desires, instead their primary motivational force comes from their role as modulators of desires—they control the strength of our occurrent desires. Emotions therefore motivate actions through the belief-desire system instead of overriding it. (shrink)

In this paper we prove the pretabularity criteria for the logics of infinite depth in NExtK4. Then we use the criteria to resolve the problems of pretabular logics in NExtQ4 and prove that there is a continuum of pretabular logics in NExtQ4 just like NExtK4.

Philosophical progress is one of the most controversial topics in metaphilosophy. It has been widely debated whether philosophy makes any progress in history. This paper revisits the concept of philosophical progress. It first identifies two criteria of an ideal concept of philosophical progress. It then argues that our accounts of philosophical progress fail to provide such an ideal concept. Finally, it argues that not only do we not have a good concept of philosophical progress, we also do not need a (...) concept of philosophical progress in order to arrive at a good understanding of the history of philosophy. (shrink)

Retrospect and prospect for contemporary Chinese thought -- Resolving the tension between tradition and modernity : reflections on the May Fourth cultural tide -- The May Fourth tide and modernity -- Radicalism in the cultural movement of the twentieth century -- Modern Chinese culture and the difficulties of Confucian learning -- Liang Shuming's early view of Oriental and Western culture -- The establishment and development of Feng Youlan's view of culture -- A reflection on the new school of principle and (...) thoughts on modernity -- Confucian thought and the world of modern East Asia -- Confucian ethics and China's modernisation -- East Asian tradition according to modernisation theory -- A sense of predicament and inter-dependency -- Liang Shuming and Max Weber on Chinese culture -- Values, authority, tradition and Chinese philosophy -- The difficulty of undertaking national studies research in the nineties : the problem of the national studies fever and research into traditional culture -- The value and status of traditional Chinese culture. (shrink)

It is proposed here that the Confucian li, norms of appropriate behavior, be understood as part of the dynamic process of moral self-cultivation. Within this framework li are multidimensional, as they have different functions at different stages in the cultivation process. This novel interpretation refocuses the issue regarding the flexibility of li, a topic that is still being debated by scholars. The significance of this proposal is not restricted to a new understanding of li. Key features of the various stages (...) of moral development in Confucian thought are also articulated. This account presents the picture of a Confucian paradigmatic person as critically self-aware and ethically sensitive. (shrink)

Moral responsibility is one of the core concepts in engineering ethics and consequently in most engineering ethics education. Yet, despite a growing awareness that engineers should be trained to become more sensitive to cultural differences, most engineering ethics education is still based on Western approaches. In this article, we discuss the notion of responsibility in Confucianism and explore what a Confucian perspective could add to the existing engineering ethics literature. To do so, we analyse the Citicorp case, a widely discussed (...) case in the existing engineering ethics literature, from a Confucian perspective. Our comparison suggests the following. When compared to virtue ethics based on Aristotle, Confucianism focuses primarily on ethical virtues; there is no explicit reference to intellectual virtues. An important difference between Confucianism and most western approaches is that Confucianism does not define clear boundaries of where a person’s responsibility end. It also suggests that the gap between Western and at least one Eastern approach, namely Confucianism, can be bridged. Although there are differences, the Confucian view and a virtue-based Western view on moral responsibility have much in common, which allows for a promising base for culturally inclusive ethics education for engineers. (shrink)

A potencialidade na filosofia da educação antiga e medieval 1 Resumo: O texto aborda a potencialidade, na filosofia da educação antiga e medieval, como a capacidade de aperfeiçoamento da razão. A noção de paideia conduz essa reflexão, uma vez que perpassa o pensamento educacional desde a antiguidade clássica até a baixa Idade Média. Essa continuidade explicita a tradição da formação integral do homem que considerava os aspectos morais e políticos como uma totalidade indissociável. O encaminhamento teórico segue a concepção de (...) História Social de Braudel (1902-1985), já que o foco é a compreensão da herança teológica e filosófica, que exprime os fundamentos da educação. Para refletir sobre esse legado do conhecimento, três momentos foram estudados: a paideia grega na perspectiva aristotélica e platônica; a patrística, por meio do entendimento de Clemente de Alexandria (150-215 d.C.) e de Agostinho de Hipona (354-430 d.C.); e a escolástica, analisada nas concepções de Hugo de São Vítor (1096-1141) e Tomás de Aquino (1225-1274). Assim, nos autores apresentados, há a permanência da compreensão de que o aperfeiçoamento da razão significava a transformação em ato da potência essencial do homem: a razão. A principal finalidade da educação, portanto, era a formação da consciência de cada pessoa, pois entendia-se que esse era o principal meio para o êxito da vida em comum. Palavras-chave: Filosofia da Educação; Potencialidade; Paideia; Patrística; Escolástica. Potentiality in the philosophy of ancient and medieval education Abstract: The text addresses the potentiality, in the philosophy of ancient and medieval education, as the ability to improve reason. The notion of paideia guides this reflection since it pervades educational thought from classical antiquity to the low Middle Ages. This continuity explains the tradition of the integral formation of man which considered the moral and political aspects as an inseparable totality. The theoretical approach follows Braudel’s conception of Social History since the focus is on understanding the theological and philosophical heritage, which expresses the fundamentals of education. To reflect on this legacy of knowledge, three periods were studied: the Greek paideia in the Aristotelian and Platonic perspective; patristic, through the understanding of Clement of Alexandria and Augustine of Hippo; and scholasticism, analysed in the conceptions of Hugh of Saint Victor and Thomas Aquinas. Thus, there is a continuing understanding in the authors presented that the improvement of reason meant the actualization of man's essential potency: reason. The main purpose of education was the formation of the conscience of each person, as it was understood that this was the main means for the success of life in common. Key words: Philosophy of education; Potentiality; Paideia; Patristic; Scholastic. Potencialidad en la filosofía de la educación antigua y medieval Resumen: El texto aborda la potencialidad en la filosofía de la educación antigua y medieval, como capacidad para mejorar la razón. La noción de paideia orienta esta reflexión ya que impregna el pensamiento educativo desde la antigüedad hasta la baja Edad Media. Esta continuidad explica la tradición de la formación integral del hombre que consideraba los aspectos morales y políticos como una totalidad. El enfoque teórico sigue la concepción de Braudel de Historia Social, ya que el enfoque está en la comprensión de la herencia teológica y filosófica, que expresa los fundamentos de la educación. Por tanto, se estudiaron tres períodos: la paideia griega en la perspectiva aristotélica y platónica; la patrística, a través del entendimiento de Clemente de Alejandría y Agustín de Hipona; y escolasticismo, analizado en las concepciones de Hugo de San Víctor y Tomás de Aquino. Por lo tanto, existe un entendimiento continuo en los autores presentados de que la mejora de la razón significó la actualización de lo potencial del hombre: la razón. El propósito principal de la educación era la formación de la conciencia de cada persona, pues se entendía que este era el principal medio para el éxito de la vida comunitaria. Palabras-clave: Filosofía de la educación; Potencialidad; Paideia; Patrística; Escolástica. Data de registro: 22/04/2021 Data de aceite: 22/09/2021 1 Artigo desenvolvido com base na tese Hábito e subjetividade na educação: aproximações entre Aristóteles, Tomás de Aquino e a neurociência, defendida por Lais Boveto, orientada por Terezinha Oliveira. Pesquisa com bolsa doutorado CAPES. (shrink)

Why would God make us ask for some good He might supply, and why would it be right for God to withhold that good unless and until we asked for it? We explain why present defences of petitionary prayer are insufficient, but argue that a world in which God makes us ask for some goods and then supplies them in response to our petitions adds value to the world that would not be available in worlds in which God simply supplied (...) such goods without our asking for them. This added value, we argue, is what we call ‘partnership with God’. (shrink)

In this article, the importance of the namelessness of language will be firstly explained through an analysis of authenticity in Heideggerian philosophy, and will be further clarified by way of the phenomenon of “profound boredom” from his Freiburg lecture. As the exploration of namelessness in Heideggerian philosophy plays a crucial role in bridging the gap between East and West, a brief comparison concerning the idea of namelessness and its underlying philosophy of language between the Heideggerian and the madhyamaka Buddhist tradition (...) will also be discussed. (shrink)

Does ‘remembering that p’ entail ‘knowing that p’? The widely-accepted epistemic theory of memory answers affirmatively. This paper purports to reveal the tension between ETM and the prevailing anti-luck epistemology. Central to my argument is the fact that we often ‘vaguely remember’ a fact, of which one plausible interpretation is that our true memory-based beliefs formed in this way could easily have been false. Drawing on prominent theories of misremembering in philosophy of psychology, I will construct cases where the subject (...) vaguely remembers that p while fails to meet the safety condition, which imply either that ETM is false or that safety is unnecessary for knowledge. The conclusion reached in this paper will be a conditional: if veritic epistemic luck is incompatible with knowledge, then ‘remembering that p’ does not entail ‘knowing that p’. (shrink)

In this article, the importance of the namelessness of language will be firstly explained through an analysis of authenticity in Heideggerian philosophy, and will be further clarified by way of the phenomenon of “profound boredom” from his Freiburg lecture. As the exploration of namelessness in Heideggerian philosophy plays a crucial role in bridging the gap between East and West, a brief comparison concerning the idea of namelessness and its underlying philosophy of language between the Heideggerian and the madhyamaka Buddhist tradition (...) will also be discussed. (shrink)

Social scientists often draw on a variety of evidence for their causal inferences. There is also a call to use a greater variety of evidence in social science research. This topical collection examines the philosophical foundations and implications of evidential diversity in the social sciences. It assesses the application of Evidential Pluralism in the context of the social sciences, especially its application to economics and political science. It also discusses the concept of causation in cognitive science and the implications of (...) evidential diversity for the social sciences. (shrink)

Most recently, two distinctions—echoing the cross-disciplinary critique of the teleological and “quantitative” approach of human arts and sciences at the expanse of the “qualitative”—have been foregrounded by Amzallag (Philosophy and Technology 34, 785–809, 2021) and Crease (2011), respectively, between the modern understanding of “technology” (as technopraxis) and the “forgotten dimension/phase of technology” (called technopoiesis) and between the ontic and ontological measurement. Pace gently the denotation of technopoiesis as a juvenile phase of technological development and the “ontological measurements” as logical and (...) practical impossibility in the modern, mathematized metroscape, the paper reexamines the relevancy of the distinctions (ontic/ontological and po[i]etic/practical, both recalling Heidegger’s “hermeneutical” critique of Husserl’s phenomenology) in non-Platonic/Aristotelian contexts and, in the process, seeks to refine the vital notion of technopoiesis by looking at the intersection of these fuzzy domains. In particular, the ancient Chinese measurements and their understudied onto-poietic dimension in the shifting econ-political contexts may offer an alternative approach to the otherwise elusive presence of technopoiesis and its ontological roots. Arguing that the techno-onto-poiesis does not necessarily belong to the foregone Arcadian past, the paper proposes refined “signals” for recognizing the technopoietic as well as new “forms” of its presence—“interactive emergence” (the cross-stimulating agonistic interactions between techniques of different “stages”) and “poietic clusters” (poietic ideas and/or implements that survive as “cluster” into the future), calling for future investigation of technical inventiveness (even in modern times) that reveal the process of how technopoietic elements enter the lives of technology through least expected embodiment. (shrink)

Para o profissional da informação, é necessário compreender como seus objetos de estudo se interligam, pois esta interligação é parte essencial na construção diária do saber científico. Além disso, é também a base para que estes conhecimentos possam ser aplicados na prática profissional. A interdisciplinaridade é a essência dessa questão, pois permite a união de diversas áreas do saber para que se consiga entender os fatos ocorridos. A Teoria da Complexidade também vem de encontro a essa necessidade de inter-relação entre (...) os objetos, pois prega o estudo dos fenômenos respeitando suas complexidades. Portanto, este estudo visa promover a compreensão da Teoria da Complexidade inserida na prática profissional de bibliotecários e arquivistas, por meio da análise de artigos publicados no âmbito das revistas da área de ciência da informação, disponibilizados pela plataforma BRAPCI nos anos de 2012 a 2022. Pode-se observar que diversos parâmetros da Teoria da Complexidade estão inseridos naturalmente na rotina do profissional da informação, dependendo apenas que se compreenda a que eles se referem. (shrink)

In order to deepen the studies on the philosophy of practice, it is essential to explore the political significance of Marx's philosophy of practice. Marx's philosophy of practice is rooted in the problem of modernity and the separation between “individual subjectivity” and “societal community” in the modern context is the basic background of Marx's practical philosophy. It is the basic interest of Marx's philosophy of practice to find a way to end this separation via critique of civil society. Therefore, Marx's (...) philosophy of practice has a clear significance, which manifests in the following aspects: one is “liberation politics,” and the other, “the regulatory mode of the socio-political institution.”. (shrink)

This book offers an integrated historical and philosophical examination of the origin of genetics. The author contends that an integrated HPS analysis helps us to have a better understanding of the history of genetics, and sheds light on some general issues in the philosophy of science. This book consists of three parts. It begins with historical problems, revisiting the significance of the work of Mendel, de Vries, and Weldon. Then it turns to integrated HPS problems, developing an exemplar-based analysis of (...) the development and the progress in early genetics. Finally, it discusses philosophical problems: conceptual change, evidence, and theory choice. Part I lays out a new historiography, serving as a basis for the discussions in part II and part III. Part II introduces a new integrated HPS method to analyse and interpret the historiography in Part I and to re-examine the philosophical issues in Part III. Part III develops new philosophical accounts which will in turn make a better sense of the history of scientific practice more generally. This book provides a practical defence of integrated HPS: the best way to defend integrated HPS is to do it. (shrink)

With the rising poverty in the Philippines, Filipino farm workers in Agusan del Sur faced distinctive challenges in their homes and working environment. This study aimed to discuss Filipino farm workers’ lived experiences, challenges, and coping mechanisms. Filipino farm workers shared their experiences that tapped into their psychological aspects. Mainly, the problem was stress, worry, and frustration centered on poverty and educational attainment. Some farm workers were likely unaware of the main problem that prolonged their hardships. Still, most have managed (...) to fortify their mental health. This report indicates that most Filipino farm workers in Agusan del Sur have a healthy psychological well-being. However, this statement does not change the intensity of their struggle to survive. (shrink)

This article develops and defends a new functional approach to scientific progress. I begin with a review of the problems of the traditional functional approach. Then I propose a new functional account of scientific progress, in which scientific progress is defined in terms of usefulness of problem defining and problem solving. I illustrate and defend my account by applying it to the history of genetics. Finally, I highlight the advantages of my new functional approach over the epistemic and semantic approaches (...) and dismiss some potential objections to my approach. (shrink)