In lieu of an abstract, here is a brief excerpt of the content:Books ReceivedThe Ambitions of Curiosity: Understanding the World in Ancient Greece and China. By G.E.R. Lloyd. Cambridge: Cambridge University Press, 2002. Pp. xvi + 175. Price not given.The Art of the Han Essay: Wang Fu's Ch'ien-Fu Lun. By Anne Behnke Kinney. Tempe: Center for Asian Studies, Arizona State University, 1990. Pp. xi + 154. Paper $10.00.The Autobiography of Jamgön Kongtrul: A Gem of Many Colors. By Jamgön Kongtrul Lodrön (...) Thayé and translated by Richard Barron (Chökyi Nyima). Ithaca, New York: Snow Lion Publications, 2003. Pp. xxii + 549. Price not given.Awesome Nightfall: The Life, Times, and Poetry of Saigyō. By William R. LaFleur. Boston: Wisdom Publications, 2003. Pp. xiii + 173. Paper $14.95.Becoming the Compassion Buddha: Tantric Mahamudra for Everyday Life. By Lama Thubten Yeshe, edited by Robina Courtin, and foreword by Geshe Lhundub Sopa. Boston: Wisdom Publications, 2003. Pp. xi + 194. Paper $14.95.Between Two Worlds East and West: An Autobiography. By J. N. Mohanty. New Delhi: Oxford University Press, 2002. Pp. ix + 134. Hardcover RS 525.00.The Chinese Face of Jesus Christ. Edited by Roman Malek, S.V.D. Sankt Augustin, Germany: Institut Monumenta Serica and China-Zentrum; and Nettetal, Germany: Steyler Verlag, 2002. Pp. 391. EUR 40.00.Chinese Medicine in Contemporary China: Plurality and Synthesis. By Volker Scheid. Durham and London: Duke University Press, 2002. Pp. xiv + 407. Hardcover $69.95. Paper $23.95.Confucian Feminist: Memoirs of Zeng Baosun (1893-1978). Translated and adapted by Thomas L. Kennedy. Philadelphia: American Philosophical Society, 2002. Pp. xxi + 170. Price not given.Consciousness Studies: Cross-Cultural Perspectives. By K. Ramakrishna Rao. Jefferson (North Carolina) and London: McFarland and Company, 2002. Pp. 367. Hardcover $65.00.Constituting Communities: Theravāda Buddhism and the Religious Cultures of South and Southeast Asia. Edited by John Clifford Holt, Jacob N. Kinnard, and Jonathan S. Walters. Albany: State University of New York Press, 2003. Pp. viii + 224. Hardcover $65.50. Paper $21.95.Developments in Indian Philosophy from Eighteenth Century Onwards: Classical and Western. By Daya Krishna. Volume X Part 1 of History of Science, Philosophy and Culture in Indian Civilization, edited by D. P. Chattopadhyaya. New [End Page 110] Delhi: Centre for Studies in Civilizations, 2001. Pp. xxiii + 417. Hardcover RS 1200.East and West: Identità e dialogo interculturale. By Giangiorgio Pasqualotto. Venezia: Marsilo Editori, 2003. Pp. 210. EUR 16.00.Effortless Action: Wu-wei as Conceptual Metaphor and Spiritual Ideal in Early China. By Edward Slingerland. New York: Oxford University Press, 2003. Pp. xii + 352. Price not given.Encountering Kā lī: In the Margins, at the Center, in the West. Edited by Rachel Fell McDermott and Jeffrey J. Kripal. Berkeley and Los Angeles: University of California Press, 2003. Pp. xviii + 321. Hardcover $55.00, £37.95. Paper $21.95, £15.95.Encyclopedia of Chinese Philosophy. Edited by Antonio S. Cua. New York and London: Routledge, 2003. Pp. xx + 1020. Hardcover $150.00.Essays on Indian Philosophy. By J. N. Mohanty and edited by Purushottama Bilimoria. New Delhi: Oxford University Press, 2002. Pp. xxxvii + 347. Paper RS 525.00.Faith, Humor, and Paradox. By Ignacio L. Götz. Westport, Connecticut: Praeger Publishers, 2002. Pp. 136. Hardcover $61.95.Four Illusions: Candrakīrti's Advice for Travelers on the Bodhisattva Path. Translated by Karen C. Lang. New York: Oxford University Press, 2003. Pp. xv + 240. Price not given.The Great Awakening: A Buddhist Social Theory. By David R. Loy. Boston: Wisdom Publications, 2003. Pp. 223. Paper $16.95.The Hidden History of The Tibetan Book of the Dead. By Bryan J. Cuevas. New York: Oxford University Press, 2003. Pp. xi + 328. Price not given.Huang Di nei jing su wen: Nature, Knowledge, Imagery in an Ancient Chinese Medical Text. By Paul U. Unschuld. Berkeley and Los Angeles: University of California Press, 2003. Pp. xii + 520. Hardcover $75.00, £52.00.In Dewey's Wake: Unfinished Work of Pragmatic Reconstruction. Edited by William J. Gavin. Albany: State University of New York Press, 2003. Pp. vi + 249. Hardcover $71.50. Paper $23.95.Knowledge and Freedom in Indian Philosophy. By Tara Chatterjea. Lanham, Maryland: Lexington Books, 2002. Pp. xvi + 159. Hardcover... (shrink)

Metzger continues the effort started in _A Cloud Across the Pacific_ (The Chinese University Press, 2005) by viewing modern Chinese thought as political philosophy; placing it in a sociological context, noting its causal relationship with paideia; examining its historical context by emphasizing the lines of continuity with the Confucian tradition; and exploring its comparative context by describing it as sharing an agenda with and diverging from the leading forms of Western liberalism. East and West, (...) he argues, are ivory towers that use their rationalistic philosophies to insist that the great disasters of history are caused mainly by the bad decisions of political leaders, instead of seeing how their own philosophical discourses lend credibility to these decisions and trying to improve these discourses by uncovering their culturally inherited premises. In an increasingly democratic era when political philosophy is no longer viable as a theory of global-political evolution and as public criticism increasingly affects leadership decisions, Metzger seeks to vindicate a neo-Hegelian definition of political philosophy as the effort to influence public criticism by advertising an outlook more logically and thoroughly supported by a variety of cross-cultural textual evidence. (shrink)

Past work has shown systematic differences between Easterners' and Westerners' intuitions about the reference of proper names. Understanding when these differences emerge in development will help us understand their origins. In the present study, we investigate the referential intuitions of English- and Chinese-speaking children and adults in the U.S. and China. Using a truth-value judgment task modeled on Kripke's classic Gödel case, we find that the cross-cultural differences are already in place at age seven. Thus, these differences (...) cannot be attributed to later education or enculturation. Instead, they must stem from differences that are present in early childhood. We consider alternate theories of reference that are compatible with these findings and discuss the possibility that the cross-cultural differences reflect differences in perspective-taking strategies. (shrink)

This study is a contribution to Chinese-Western dialogue of bioethics but perhaps the first one of its kind. From a Chinese-Western comparative ethical perspective, this work brings Chinese ethical theories, especially Confucian ethics, into a contemporary context of the epidemic of HIV/AIDS, and to see how the deeply-rooted thoughts of Confucius interact, compete, or integrate with concepts from Western ethical traditions. An underlying belief is that some ideas in Confucian ethics are important and (...) insightful beyond their cultural and historical origins in China and other Confucianism influenced societies.Methodologically, this thesis employs two approaches, conceptual normative analysis combined with critical interpretation. The ‘interpretive’ approach I employ, as an important methodology supplementing my normative analysis, not only deals with Chinese ancient texts, but also explains specific beliefs and practices in China.With a critical eye, this thesis carefully examines a number of key topics in the ethics of AIDS in China from a cross-cultural perspective. Topics including: views on personhood and the vulnerability of People Living with HIV/AIDS; prioritising and balancing the role of ‘harm reduction’ and the role of ‘eradication of deviant behaviour’ in AIDS policy in China; rights-based opt-out approach and duty-based family-centred approach in HIV testing and Biobanking; blood donation; moral responsibility and personal responsibility for health; and the popular rhetoric of ‘innocent infection’ versus ‘guilty infection’ in AIDS. My overall aim in this work is to present a cross-cultural bioethics study through the investigation of some ethical issues in AIDS in China from a Chinese-Western comparative perspective and also attempt to suggest a humane and effective policy for HIV/AIDS which I believe is appropriate to both traditions. I believe this work has contributed to our knowledge in three related but independent areas: the control of the epidemic of HIV/AIDS in China; medical ethics in China; and to both the methods and the utility of cross-cultural study of bioethics between China and the West. (shrink)

This paper explores the concept of subjectivity from the perspective of a nonnative-English-speaking teacher educator at a Midwestern university in the USA. It begins with a literature review on the role subjectivity plays in education. It argues that acknowledging the existence of subjectivity allows us to investigate its enabling and disabling potential in relation to our practice. Building on George Herbert Mead’s work, various forms of the teacher educator’s subjectivity are revealed and examined with regard to his teaching and research. (...) It is hoped that this paper would serve as a prompt for more conversations on subjectivity as well as a point of entry into a better understanding of the teacher educators working in a cross-cultural context. (shrink)

Taking Chun-chieh Huang’s ruminations on the defining character of Chinese historical thinking as a starting point, this essay discusses the ways in which historical cultures and traditions are compared and contrasted and explores some new ways of thinking. It argues that cultural comparisons often constitute two-way traffic and that attempts to characterize one historical culture, such as that of China, are often made relationally and temporally. When the Chinese tradition of historiography is perceived and presented in the (...) West, it has been regarded more or less as a counterexample against which the “unique” traits of Western historical thinking are thrown into relief. Given the hegemonic influence of Western scholarship in modern times, latter-day Chinese historians also valorize the East–West dichotomy. A closer look at this dichotomy, or the characterization of both cultures, reveals that it is not only relative but also relational and temporal. When the modern Chinese appeared impressed by the rigor of Rankean critical historiography, for example, they were essentially attempting to rediscover their own cultural past, for example, the eighteenth-century tradition of evidential learning, in adapting to the changing world. Our task today, the essay contends, is to historicize the specific context within which cultural comparisons are made and to go beyond readily accepted characterizations in order to reassess certain elements in a given culture, to apply historical wisdom, and to cope with the challenges we now face. (shrink)

Expanding the scope of existential discourse beyond the Western tradition, this book engages Asian philosophies to reassess vital questions of life's purpose, death's imminence, and our capacity for living meaningfully in conditions of uncertainty. Inspired by European existentialism in theory, the book explores concrete techniques for existential practice via the philosophies of East Asia. The investigation begins with the provocative existential writings of twentieth-century Korean Buddhist nun Kim Iryop, who asserts that meditative concentration conducts a potent energy outward (...) throughout the entire karmic network, enabling the radical transformation of our shared existential conditions. Understanding her claim requires a study of East Asian traditions more broadly. Considering practices as diverse as Song-dynasty Chinese views on mental cultivation, Buddhist merit-making ceremonies, the ritual memorization and recitation of texts, and Yijing divination, the book concludes by advocating a speculative turn. This 'speculative existentialism' counters the suspicion toward metaphysics characteristic of twentieth-century European existential thought and, at the same time, advances a program for action. It is not a how-to guide for living, but rather a philosophical methodology that takes seriously the power of mental cultivation to transform the meaning of the life that we share. (shrink)

Topical intercultural discourse on historical thinking is deeply determined by fundamental distinctions, mainly between the “East” and the “West.” The epistemological preconditions of this discourse are normally not reflected or even criticized. This article follows Chun-Chieh Huang’s attempt to give Chinese historical thinking a new voice in this intercultural discourse. It agrees with Huang’s strategy of focusing the description of the peculiarity of Chinese historical thinking on fundamental criteria of historical sense-generation. Huang argues for a strict difference between (...) the Chinese way of sense-generation in history and the Western one. Against this distinction I argue that both traditions of historical thinking follow the same logic, namely that of the exemplary mode, which is known in the Western tradition by Cicero’s slogan “Historia vitae magistra.” Instead of claiming this mode as typical of Chinese historical thinking, I propose to clarify the difference between China and the West by looking for a modification of the same logic. Finally the question arises as to what the paradigmatic shift of historical thinking from the exemplary to the genetic mode means for the Chinese tradition Huang has presented. This shift cannot be understood as only a Western one, since it is a mode of pursuing modernity in history by a fundamental temporalization in the interpretation of the human world. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:An Ethics of Justice in a Cross-Cultural ContextMichael von BrückThe central thesis of this paper is, primarily, that justice is neither a qualification of actions nor a political expediency, but is an existential reality. This reality is symbolized in different ways depending on religious experience and cultural conditioning. Underlying all concepts and ethics of justice is a dimension of basic insight that is beyond rational quantifying (...) analysis.The semantics of concepts of justice is different in various contexts and meaning systems, that is, in more general political and social contexts and in the rational discourse of philosophy. The general political term for justice is more confusing than helpful for a clear conceptualization; it might be treated more as a symbol in a mythological framework than a concept. In this context justice is defined in terms of what it is not, or metaphorically in differing categories, for example, justice as impartiality, equality. Thus, many programmatic formulae, such as "International Movement for a Just World,"1 express a utopia against the frustration with regard to social, economic, and political conditions and call for action to establish a "just world" without defining what the standard of this action must be in order to qualify as just and what exactly the notion of a "just world" actually might mean conceptually. Certain political actions are condemned from a particular standpoint, but the very foundation of any standpoint remains controversial. "Just" or "unjust" are actions that are determined according to the two standards of an Aristotelian suum cuique and the principle of treating equal cases in equal ways. Here, actions and their results as well as human freedom of action and the respective responsibility are a matter of debate. The problem is how to establish criteria for what is regarded as being "equal."2I suggest that justice can be discussed in two ways: (1) as an agreement or result of negotiation and better insight that is worked out between partners in social processes, and/or (2) as a reflection of the cosmic order, the divine will, or any pre-established harmony that is not negotiable by human beings. Whereas the first assumption is reflected in the theories of Aristotle, Rousseau, John Rawls,3 and others, the second one seems to be one of the basic contents of any religious worldview. Rawls actually constructs his idea of justice as fairness in the line of the familiar theory [End Page 61] of the social contract, following Locke, Rousseau, and Kant. Accordingly, justice is the basic assumption that generates the condition for any further discourse in societies. It is an "original position," an "initial status," the "symmetry of everyone's relations to each other," which, of course, is neither an actual state of historical affairs nor a primitive condition of culture, but a purely hypothetical situation.4 For Rawls, to think justice requires the task to acknowledge interdependencies and mutual dependence of the different factors and actors in societies on the basis of reflexive reason. In religions, however, it is the dharma, the commandment of God, the Tao, or the cosmic harmony or "symmetry" of forces that is the root cause for justice in human relations.In this essay I will not argue any of these positions mentioned above as such but maintain only that any particular discourse depends on communication processes, that is, language and actors. Actors have interests that are mediated through claims. These claims may be compatible or not. However, in both cases they are part of the communication processes itself. And it is in communication that discourses materialize. Therefore, dialogue is the framework for any theory of justice, which may be inclined more to the first or the second position outlined above. Because today, due to economic, political, and cultural circumstances, all discourses are linked to each other, it is in cross-cultural communication and dialogue that a theory of justice has to be worked out. The question is whether justice should be regarded as a precondition for dialogue or a wanted result of dialogue. The hypothesis I want to argue for is that justice is neither only a precondition nor only a result, but that it is the very... (shrink)

James A. Diefenbeck, Wayward Reflections on the History ofPhilosophyThomas R. Flynn Sartre, Foucault and Historical Reason. Volume 1:Toward an Existential Theory of HistoryMark Golden and Peter Toohey Inventing Ancient Culture:Historicism, Periodization and the Ancient WorldZenonas Norkus Istorika: Istorinis IvadasEverett Zimmerman The Boundaries of Fiction: History and theEighteenth‐Century British Novel.

Central and East Europeans have a great deal in common, both historically and culturally, with West Europeans and North Americans, but tend to be more interdependent. Interdependence has been shown to be linked to holistic cognition. East Asians are more interdependent than Americans and are more holistic. If interdependence causes holism, we would expect Central and East Europeans to be more holistic than West Europeans and North Americans. In two studies we found evidence that Central and East Europeans are indeed (...) more holistic than Westerners on three tasks, one of which examined categorization and two of which measured patterns of visual attention. These studies support the argument that cross-cultural differences in cognition are due to society level differences in independence/interdependence. (shrink)

This paper aims to explore the appropriation of Deleuzian literary theory in the Chinese context and its potential for mapping a new global poetics. The purpose of this treatment is thus twofold: first, it will redefine the East–West literary relationship, and second, it will seek a new ethics of life, as endorsed by Deleuze's philosophy of immanence. One finds an affinity between literature and life in Deleuze's philosophy: in short, literature appears as the passage of life and (...) an enterprise of health and thus seeks new possibilities of life, which consists in the invention of a new language and a new people. But what kind of health may such a view provide for a non-Western individual, people, literature and culture? This investigation further appeals to the medium of translation. This paper argues that the act of translation functions as a means of deterritorialisation that displays continuing variations of a language, and through translation, Deleuze's clinical and critical aspects of literature promote a transversal poetics that transcends the binary, oppositional conception of East–West and an immanent ethics of life that overcomes the sentiment of ressentiment. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Reviewed by:Chinese Aesthetics in a Global Context by Zhirong ZhuYiping Zhang (bio)Chinese Aesthetics in a Global Context. By Zhirong Zhu 朱志榮. Translated by Xurong Kong. Singapore: Springer Nature, 2022. Pp. xi + 327. eBook €85.59, isbn 978-981-16-7749-6. Zhirong Zhu's Chinese Aesthetics in a Global Context (hereafter Chinese Aesthetics) is a translation of the author's Chinese book, which was originally published by (...) East China Normal University Press in June 2012. This book explores aesthetic issues in Chinese culture and traditions, including underlying humanistic values, with Western theories as a reference point. The current state of philosophy in China cannot be narrated without contemporary theories of aesthetics in the Western world. Buddhism, Daoism, and Confucianism played a long and unique intellectual role in China's history, and this book highlights their positive contributions. For instance, the author's two important themes are the connection of society with nature and the integration of humans with nature. Through a clear and elegant philosophical account of Chinese society, Zhu constructed a Chinese aesthetic theory within a global context and with a global perspective. As Kang Liu points out in the foreword, aesthetics became a phenomenon in China in the late 19th century, when Chinese society incorporated Western knowledge and entered the modern world, whereas aesthetics was part of the enlightenment period of Europe from the 17th to the 18th century. A major paradigm shift occurred in China, which began in 1978 with the start of the Reform and Opening-up. In the 1980s, as Liu further notes, the aesthetic fever testifies to intellectuals' universalism after decades of self-imposed isolation. Most importantly, Liu explains that emancipation gave rise to intellectuals theorizing on thinkers from Hayek to Sartre, from Bakhtin to Derrida, as well as through novels, films, and poems. This paradigm shift gave rise to a decade of reflection on culture or culture fever. Globalization marked a new era for China, with mass translations of foreign literature, theories, arts, and most importantly, comparative literature. It was during this time that aesthetics emerged and a political allegorical mode of inquiry, which defined aesthetic studies around the world of academics and intellectuals, emerged in China as a universal value. Without a doubt, Chinese Aesthetics is an important book, providing an in-depth and comprehensive account of Chinese aesthetics in a global context. [End Page 1]In the 25-page introduction (Chapter 1), made up of four sections, the author discusses the origins of aesthetic theory, offers an evaluation of modern Chinese aesthetics research, and proposes the establishment of Chinese aesthetics with a global perspective. The introduction further outlines the characteristics of aesthetics, as well as the contents and research methods of aesthetic theory. Perhaps "Establishing Chinese Aesthetics with a Global Perspective" is the most interesting part of the introduction. It discusses both Chinese tradition and contemporary Chinese culture. The author notes, for instance, that in ancient China the aesthetic experience was described as miaowu 妙悟 or "wondrous enlightenment." This understanding of the contingency and suddenness of wondrous enlightenment has formed a long-standing and profound tradition, which is richer and deeper than Western intuition theory (p. 9). Zhu aims to contextualise aesthetic theory as, firstly, an expression of diversity and national consciousness. Secondly, it should reflect both historical and contemporary consciousness. Thirdly, in aesthetic theory, history and logic should be promoted in a unified way. Fourthly, aesthetic theory should unify evidence and speculation. Chapter 2, "Aesthetic Activity," discusses the origins, nature, psychology, and characteristics of aesthetic activities. Art, for instance, is a higher-level aesthetic activity and beauty is of a lower level. As Zhu explains, aesthetic activity is but one activity among various activities in the globalized space. It is a process that starts with childhood and continues to maturity. As society evolves and advances, these two human developmental stages further advance the subject's spirit. Throughout the subject's entire life, the process of self-construction occurs and is an activity of spiritual enjoyment. There is an important continuity between Chapters 2 and 3, on the "Aesthetic Object." For the aesthetic activity to be completed, the aesthetic image needs to be created. This image is created through the... (shrink)

Table of contentsI1 Proceedings of the 4th World Conference on Research IntegrityConcurrent Sessions:1. Countries' systems and policies to foster research integrityCS01.1 Second time around: Implementing and embedding a review of responsible conduct of research policy and practice in an Australian research-intensive universitySusan Patricia O'BrienCS01.2 Measures to promote research integrity in a university: the case of an Asian universityDanny Chan, Frederick Leung2. Examples of research integrity education programmes in different countriesCS02.1 Development of a state-run “cyber education program of research ethics” in (...) KoreaEun Jung Ko, Jin Sun Kwak, TaeHwan Gwon, Ji Min Lee, Min-Ho LeeCS02.3 Responsible conduct of research teachers’ training courses in Germany: keeping on drilling through hard boards for more RCR teachersHelga Nolte, Michael Gommel, Gerlinde Sponholz3. The research environment and policies to encourage research integrityCS03.1 Challenges and best practices in research integrity: bridging the gap between policy and practiceYordanka Krastev, Yamini Sandiran, Julia Connell, Nicky SolomonCS03.2 The Slovenian initiative for better research: from national activities to global reflectionsUrsa Opara Krasovec, Renata SribarCS03.3 Organizational climate assessments to support research integrity: background of the Survey of Organizational Research Climate and the experience with its use at Michigan State UniversityBrian C. Martinson, Carol R. Thrush, C.K. Gunsalus4. Expressions of concern and retractionsCS04.1 Proposed guidelines for retraction notices and their disseminationIvan Oransky, Adam MarcusCS04.2 Watching retractions: analysis of process and practice, with data from the Wiley retraction archivesChris Graf, Verity Warne, Edward Wates, Sue JoshuaCS04.3 An exploratory content analysis of Expressions of ConcernMiguel RoigCS04.4 An ethics researcher in the retraction processMichael Mumford5. Funders' role in fostering research integrityCS05.1 The Fonds de Recherche du Québec’s institutional rules on the responsible conduct of research: introspection in the funding agency activitiesMylène Deschênes, Catherine Olivier, Raphaëlle Dupras-LeducCS05.2 U.S. Public Health Service funds in an international setting: research integrity and complianceZoë Hammatt, Raju Tamot, Robin Parker, Cynthia Ricard, Loc Nguyen-Khoa, Sandra TitusCS05.3 Analyzing decision making of funders of public research as a case of information asymmetryKarsten Klint JensenCS05.4 Research integrity management: Empirical investigation of academia versus industrySimon Godecharle, Ben Nemery, Kris Dierickx5A: Education: For whom, how, and what?CS05A.1 Research integrity or responsible conduct of research? What do we aim for?Mickey Gjerris, Maud Marion Laird Eriksen, Jeppe Berggren HoejCS05A.2 Teaching and learning about RCR at the same time: a report on Epigeum’s RCR poll questions and other assessment activitiesNicholas H. SteneckCS05A.4 Minding the gap in research ethics education: strategies to assess and improve research competencies in community health workers/promoteresCamille Nebeker, Michael Kalichman, Elizabeth Mejia Booen, Blanca Azucena Pacheco, Rebeca Espinosa Giacinto, Sheila Castaneda6. Country examples of research reward systems and integrityCS06.1 Improving systems to promote responsible research in the Chinese Academy of SciencesDing Li, Qiong Chen, Guoli Zhu, Zhonghe SunCS06.4 Exploring the perception of research integrity amongst public health researchers in IndiaParthasarathi Ganguly, Barna Ganguly7. Education and guidance on research integrity: country differencesCS07.1 From integrity to unity: how research integrity guidance differs across universities in Europe.Noémie Aubert Bonn, Kris Dierickx, Simon GodecharleCS07.2 Can education and training develop research integrity? The spirit of the UNESCO 1974 recommendation and its updatingDaniele Bourcier, Jacques Bordé, Michèle LeducCS07.3 The education and implementation mechanisms of research ethics in Taiwan's higher education: an experience in Chinese web-based curriculum development for responsible conduct of researchChien Chou, Sophia Jui-An PanCS07.4 Educating principal investigators in Swiss research institutions: present and future perspectivesLouis Xaver Tiefenauer8. Measuring and rewarding research productivityCS08.1 Altimpact: how research integrity underpins research impactDaniel Barr, Paul TaylorCS08.2 Publication incentives: just reward or misdirection of funds?Lyn Margaret HornCS08.3 Why Socrates never charged a fee: factors contributing to challenges for research integrity and publication ethicsDeborah Poff9. Plagiarism and falsification: Behaviour and detectionCS09.1 Personality traits predict attitude towards plagiarism of self and others in biomedicine: plagiarism, yes we can?Martina Mavrinac, Gordana Brumini, Mladen PetrovečkiCS09.2 Investigating the concept of and attitudes toward plagiarism for science teachers in Brazil: any challenges for research integrity and policy?Christiane Coelho Santos, Sonia VasconcelosCS09.3 What have we learnt?: The CrossCheck Service from CrossRefRachael LammeyCS09.4 High p-values as a sign of data fabrication/falsificationChris Hartgerink, Marcel van Assen, Jelte Wicherts10. Codes for research integrity and collaborationsCS10.1 Research integrity in cross-border cooperation: a Nordic exampleHanne Silje HaugeCS10.3 Research integrity, research misconduct, and the National Science Foundation's requirement for the responsible conduct of researchAaron MankaCS10.4 A code of conduct for international scientific cooperation: human rights and research integrity in scientific collaborations with international academic and industry partnersRaffael Iturrizaga11. Countries' efforts to establish mentoring and networksCS11.1 ENRIO : a network facilitating common approaches on research integrity in EuropeNicole FoegerCS11.2 Helping junior investigators develop in a resource-limited country: a mentoring program in PeruA. Roxana Lescano, Claudio Lanata, Gissella Vasquez, Leguia Mariana, Marita Silva, Mathew Kasper, Claudia Montero, Daniel Bausch, Andres G LescanoCS11.3 Netherlands Research Integrity Network: the first six monthsFenneke Blom, Lex BouterCS11.4 A South African framework for research ethics and integrity for researchers, postgraduate students, research managers and administratorsLaetus OK Lategan12. Training and education in research integrity at an early career stageCS12.1 Research integrity in curricula for medical studentsGustavo Fitas ManaiaCS12.2 Team-based learning for training in the responsible conduct of research supports ethical decision-makingWayne T. McCormack, William L. Allen, Shane Connelly, Joshua Crites, Jeffrey Engler, Victoria Freedman, Cynthia W. Garvan, Paul Haidet, Joel Hockensmith, William McElroy, Erik Sander, Rebecca Volpe, Michael F. VerderameCS12.4 Research integrity and career prospects of junior researchersSnezana Krstic13. Systems and research environments in institutionsCS13.1 Implementing systems in research institutions to improve quality and reduce riskLouise HandyCS13.2 Creating an institutional environment that supports research integrityDebra Schaller-DemersCS13.3 Ethics and Integrity Development Grants: a mechanism to foster cultures of ethics and integrityPaul Taylor, Daniel BarrCS13.4 A culture of integrity at KU LeuvenInge Lerouge, Gerard Cielen, Liliane Schoofs14. Peer review and its role in research integrityCS14.1 Peer review research across disciplines: transdomain action in the European Cooperation in Science and Technology “New Frontiers of Peer Review ”Ana Marusic, Flaminio SquazzoniCS14.2 Using blinding to reduce bias in peer reviewDavid VauxCS14.3 How to intensify the role of reviewers to promote research integrityKhalid Al-Wazzan, Ibrahim AlorainyCS14.4 Credit where credit’s due: professionalizing and rewarding the role of peer reviewerChris Graf, Verity Warne15. Research ethics and oversight for research integrity: Does it work?CS15.1 The psychology of decision-making in research ethics governance structures: a theory of bounded rationalityNolan O'Brien, Suzanne Guerin, Philip DoddCS15.2 Investigator irregularities: iniquity, ignorance or incompetence?Frank Wells, Catherine BlewettCS15.3 Academic plagiarismFredric M. Litto16. Research integrity in EuropeCS16.1 Whose responsibility is it anyway?: A comparative analysis of core concepts and practice at European research-intensive universities to identify and develop good practices in research integrityItziar De Lecuona, Erika Löfstrom, Katrien MaesCS16.2 Research integrity guidance in European research universitiesKris Dierickx, Noémie Bonn, Simon GodecharleCS16.3 Research Integrity: processes and initiatives in Science Europe member organisationsTony Peatfield, Olivier Boehme, Science Europe Working Group on Research IntegrityCS16.4 Promoting research integrity in Italy: the experience of the Research Ethics and Bioethics Advisory Committee of the Consiglio Nazionale delle Ricerche Cinzia Caporale, Daniele Fanelli17. Training programs for research integrity at different levels of experience and seniorityCS17.1 Meaningful ways to incorporate research integrity and the responsible conduct of research into undergraduate, graduate, postdoctoral and faculty training programsJohn Carfora, Eric Strauss, William LynnCS17.2 "Recognize, respond, champion": Developing a one-day interactive workshop to increase confidence in research integrity issuesDieter De Bruyn, Bracke Nele, Katrien De Gelder, Stefanie Van der BurghtCS17.4 “Train the trainer” on cultural challenges imposed by international research integrity conversations: lessons from a projectJosé Roberto Lapa e Silva, Sonia M. R. Vasconcelos18. Research and societal responsibilityCS18.1 Promoting the societal responsibility of research as an integral part of research integrityHelene IngierdCS18.2 Social responsibility as an ethical imperative for scientists: research, education and service to societyMark FrankelCS18.3 The intertwined nature of social responsibility and hope in scienceDaniel Vasgird, Stephanie BirdCS18.4 Common barriers that impede our ability to create a culture of trustworthiness in the research communityMark Yarborough19. Publication ethicsCS19.1 The authors' forum: A proposed tool to improve practices of journal editors and promote a responsible research environmentIbrahim Alorainy, Khalid Al-WazzanCS19.2 Quantifying research integrity and its impact with text analyticsHarold GarnerCS19.3 A closer look at authorship and publication ethics of multi- and interdisciplinary teamsLisa Campo-Engelstein, Zubin Master, Elise Smith, David Resnik, Bryn Williams-JonesCS19.4 Invisibility of duplicate publications in biomedicineMario Malicki, Ana Utrobicic, Ana Marusic20. The causes of bad and wasteful research: What can we do?CS20.1 From countries to individuals: unravelling the causes of bias and misconduct with multilevel meta-meta-analysisDaniele Fanelli, John PA IoannidisCS20.2 Reducing research waste by integrating systems of oversight and regulationGerben ter Riet, Tom Walley, Lex Marius BouterCS20.3 What are the determinants of selective reporting?: The example of palliative care for non-cancer conditionsJenny van der Steen, Lex BouterCS20.4 Perceptions of plagiarism, self-plagiarism and redundancy in research: preliminary results from a national survey of Brazilian PhDsSonia Vasconcelos, Martha Sorenson, Francisco Prosdocimi, Hatisaburo Masuda, Edson Watanabe, José Carlos Pinto, Marisa Palácios, José Lapa e Silva, Jacqueline Leta, Adalberto Vieyra, André Pinto, Mauricio Sant’Ana, Rosemary Shinkai21. Are there country-specific elements of misconduct?CS21.1 The battle with plagiarism in Russian science: latest developmentsBoris YudinCS21.2 Researchers between ethics and misconduct: A French survey on social representations of misconduct and ethical standards within the scientific communityEtienne Vergès, Anne-Sophie Brun-Wauthier, Géraldine VialCS21.3 Experience from different ways of dealing with research misconduct and promoting research integrity in some Nordic countriesTorkild VintherCS21.4 Are there specifics in German research misconduct and the ways to cope with it?Volker Bähr, Charité22. Research integrity teaching programmes and their challengesCS22.1 Faculty mentors and research integrityMichael Kalichman, Dena PlemmonsCS22.2 Training the next generation of scientists to use principles of research quality assurance to improve data integrity and reliabilityRebecca Lynn Davies, Katrina LaubeCS22.3 Fostering research integrity in a culturally-diverse environmentCynthia Scheopner, John GallandCS22.4 Towards a standard retraction formHervé Maisonneuve, Evelyne Decullier23. Commercial research and integrityCS23.1 The will to commercialize: matters of concern in the cultural economy of return-on-investment researchBrian NobleCS23.2 Quality in drug discovery data reporting: a mission impossible?Anja Gilis, David J. Gallacher, Tom Lavrijssen, Malwitz David, Malini Dasgupta, Hans MolsCS23.3 Instituting a research integrity policy in the context of semi-private-sector funding: an example in the field of occupational health and safetyPaul-Emile Boileau24. The interface of publication ethics and institutional policiesCS24.1 The open access ethical paradox in an open government effortTony SavardCS24.2 How journals and institutions can work together to promote responsible conductEric MahCS24.3 Improving cooperation between journals and research institutions in research integrity casesElizabeth Wager, Sabine Kleinert25. Reproducibility of research and retractionsCS25.1 Promoting transparency in publications to reduce irreproducibilityVeronique Kiermer, Andrew Hufton, Melanie ClyneCS25.2 Retraction notices issued for publications by Latin American authors: what lessons can we learn?Sonia Vasconcelos, Renan Moritz Almeida, Aldo Fontes-Pereira, Fernanda Catelani, Karina RochaCS25.3 A preliminary report of the findings from the Reproducibility Project: Cancer biologyElizabeth Iorns, William Gunn26. Research integrity and specific country initiativesCS26.1 Promoting research integrity at CNRS, FranceMichèle Leduc, Lucienne LetellierCS26.2 In pursuit of compliance: is the tail wagging the dog?Cornelia MalherbeCS26.3 Newly established research integrity policies and practices: oversight systems of Japanese research universitiesTakehito Kamata27. Responsible conduct of research and country guidelinesCS27.1 Incentives or guidelines? Promoting responsible research communication through economic incentives or ethical guidelines?Vidar EnebakkCS27.3 Responsible conduct of research: a view from CanadaLynn PenrodCS27.4 The Danish Code of Conduct for Research Integrity: a national initiative to promote research integrity in DenmarkThomas Nørgaard, Charlotte Elverdam28. Behaviour, trust and honestyCS28.1 The reasons behind non-ethical behaviour in academiaYves FassinCS28.2 The psychological profile of the dishonest scholarCynthia FekkenCS28.3 Considering the implications of Dan Ariely’s keynote speech at the 3rd World Conference on Research Integrity in MontréalJamal Adam, Melissa S. AndersonCS28.4 Two large surveys on psychologists’ views on peer review and replicationJelte WichertsBrett Buttliere29. Reporting and publication bias and how to overcome itCS29.1 Data sharing: Experience at two open-access general medical journalsTrish GrovesCS29.2 Overcoming publication bias and selective reporting: completing the published recordDaniel ShanahanCS29.3 The EQUATOR Network: promoting responsible reporting of health research studiesIveta Simera, Shona Kirtley, Eleana Villanueva, Caroline Struthers, Angela MacCarthy, Douglas Altman30. The research environment and its implications for integrityCS30.1 Ranking of scientists: the Russian experienceElena GrebenshchikovaCS30.4 From cradle to grave: research integrity, research misconduct and cultural shiftsBronwyn Greene, Ted RohrPARTNER SYMPOSIAPartner Symposium AOrganized by EQUATOR Network, Enhancing the Quality and Transparency of Health ResearchP1 Can we trust the medical research literature?: Poor reporting and its consequencesIveta SimeraP2 What can BioMed Central do to improve published research?Daniel Shanahan, Stephanie HarrimanP3 What can a "traditional" journal do to improve published research?Trish GrovesP4 Promoting good reporting practice for reliable and usable research papers: EQUATOR Network, reporting guidelines and other initiativesCaroline StruthersPartner Symposium COrganized by ENRIO, the European Network of Research Integrity OfficersP5 Transparency and independence in research integrity investigations in EuropeKrista Varantola, Helga Nolte, Ursa Opara, Torkild Vinther, Elizabeth Wager, Thomas NørgaardPartner Symposium DOrganized by IEEE, the Institute of Electrical and Electronics EngineersRe-educating our author community: IEEE's approach to bibliometric manipulation, plagiarism, and other inappropriate practicesP6 Dealing with plagiarism in the connected world: An Institute of Electrical and Electronics Engineers perspectiveJon RokneP7 Should evaluation of raises, promotion, and research proposals be tied to bibliometric indictors? What the Institute of Electrical and Electronics Engineers is doing to answer this questionGianluca SettiP8 Recommended practices to ensure conference content qualityGordon MacPhersonPartner Symposium EOrganized by the Committee on Freedom and Responsibility in the Conduct of Science of ICSU, the International Council for ScienceResearch assessment and quality in science: perspectives from international science and policy organisationsP9 Challenges for science and the problems of assessing researchEllen HazelkornP10 Research assessment and science policy developmentCarthage SmithP11 Research integrity in South Africa: the value of procedures and processes to global positioningRobert H. McLaughlinP12 Rewards, careers and integrity: perspectives of young scientists from around the worldTatiana Duque MartinsPartner Symposium FOrganized by the Online Resource Center for Ethics Education in Engineering and Science / Center for Engineering, Ethics, and Society of the National Academy of EngineeringP13 Research misconduct: conceptions and policy solutionsTetsuya Tanimoto, Nicholas Steneck, Daniele Fanelli, Ragnvald Kalleberg, Tajammul HusseinPartner Symposium HOrganized by ORI, the Office of Research Integrity; Universitas 21; and the Asia Pacific Research Integrity NetworkP14 International integrity networks: working together to ensure research integrityPing Sun, Ovid Tzeng, Krista Varantola, Susan ZimmermanPartner Symposium IOrganized by COPE, the Committee on Publication EthicsPublication without borders: Ethical challenges in a globalized worldP15 Authorship: credit and responsibility, including issues in large and interdisciplinary studiesRosemary ShinkaiPartner Symposium JOrganized by CITI, the Cooperative Institutional Training InitiativeExperiences on research integrity educational programs in Colombia, Costa Rica and PeruP16 Experiences in PeruRoxana LescanoP17 Experiences in Costa RicaElizabeth HeitmanP18 Experiences in ColumbiaMaria Andrea Rocio del Pilar Contreras NietoPoster Session B: Education, training, promotion and policyPT.01 The missing role of journal editors in promoting responsible researchIbrahim Alorainy, Khalid Al-WazzanPT.02 Honorary authorship in Taiwan: why and who should be in charge?Chien Chou, Sophia Jui-An PanPT.03 Authorship and citation manipulation in academic researchEric Fong, Al WilhitePT.04 Open peer review of research submission at medical journals: experience at BMJ Open and The BMJTrish GrovesPT.05 Exercising authorship: claiming rewards, practicing integrityDésirée Motta-RothPT.07 Medical scientists' views on publication culture: a focus group studyJoeri Tijdink, Yvo SmuldersPoster Session B: Education, training, promotion and policyPT.09 Ethical challenges in post-graduate supervisionLaetus OK LateganPT.10 The effects of viable ethics instruction on international studentsMichael Mumford, Logan Steele, Logan Watts, James Johnson, Shane Connelly, Lee WilliamsPT.11 Does language reflect the quality of research?Gerben ter Riet, Sufia Amini, Lotty Hooft, Halil KilicogluPT.12 Integrity complaints as a strategic tool in policy decision conflictsJanneke van Seters, Herman Eijsackers, Fons Voragen, Akke van der Zijpp and Frans BromPoster Session C: Ethics and integrity intersectionsPT.14 Regulations of informed consent: university-supported research processes and pitfalls in implementationBadaruddin Abbasi, Naif Nasser AlmasoudPT.15 A review of equipoise as a requirement in clinical trialsAdri LabuschagnePT.16 The Research Ethics Library: online resource for research ethics educationJohanne Severinsen, Espen EnghPT.17 Research integrity: the view from King Abdulaziz City for Science and TechnologyDaham Ismail AlaniPT. 18 Meeting global challenges in high-impact publications and research integrity: the case of the Malaysian Palm Oil BoardHJ. Kamaruzaman JusoffPT.19 University faculty perceptions of research practices and misconductAnita Gordon, Helen C. HartonPoster Session D: International perspectivesPT.21 The Commission for Scientific Integrity as a response to research fraudDieter De Bruyn, Stefanie Van der BurghtPT. 22 Are notions of the responsible conduct of research associated with compliance with requirements for research on humans in different disciplinary traditions in Brazil?Karina de Albuquerque Rocha, Sonia Maria Ramos de VasconcelosPT.23 Creating an environment that promotes research integrity: an institutional model of Malawi Liverpool Welcome TrustLimbanazo MatandikaPT.24 How do science policies in Brazil influence user-engaged ecological research?Aline Carolina de Oliveira Machado Prata, Mark William NeffPoster Session E: Perspectives on misconductPT.26 What “causes” scientific misconduct?: Testing major hypotheses by comparing corrected and retracted papersDaniele Fanelli, Rodrigo Costas, Vincent LarivièrePT.27 Perception of academic plagiarism among dentistry studentsDouglas Leonardo Gomes Filho, Diego Oliveira GuedesPT. 28 a few bad apples?: Prevalence, patterns and attitudes towards scientific misconduct among doctoral students at a German university hospitalVolker Bähr, Niklas Keller, Markus Feufel, Nikolas OffenhauserPT. 29 Analysis of retraction notices published by BioMed CentralMaria K. Kowalczuk, Elizabeth C. MoylanPT.31 "He did it" doesn't work: data security, incidents and partnersKatie SpeanburgPoster Session F: Views from the disciplinesPT.32 Robust procedures: a key to generating quality results in drug discoveryMalini Dasgupta, Mariusz Lubomirski, Tom Lavrijssen, David Malwitz, David Gallacher, Anja GillisPT.33 Health promotion: criteria for the design and the integrity of a research projectMaria Betânia de Freitas Marques, Laressa Lima Amâncio, Raphaela Dias Fernandes, Oliveira Patrocínio, and Cláudia Maria Correia Borges RechPT.34 Integrity of academic work from the perspective of students graduating in pharmacy: a brief research studyMaria Betânia de Freitas Marques, Cláudia Maria Correia Borges Rech, Adriana Nascimento SousaPT.35 Research integrity promotion in the Epidemiology and Health Services, the journal of the Brazilian Unified Health SystemLeila Posenato GarciaPT.36 When are clinical trials registered? An analysis of prospective versus retrospective registration of clinical trials published in the BioMed Central series, UKStephanie Harriman, Jigisha PatelPT.37 Maximizing welfare while promoting innovation in drug developmentFarida LadaOther posters that will be displayed but not presented orally:PT.38 Geoethics and the debate on research integrity in geosciencesGiuseppe Di Capua, Silvia PeppoloniPT.39 Introducing the Professionalism and Integrity in Research Program James M. DuBois, John Chibnall, Jillon Van der WallPT.40 Validation of the professional decision-making in research measureJames M. DuBois, John Chibnall, Jillon Van der Wall, Raymond TaitPT.41 General guidelines for research ethicsJacob HolenPT. 42 A national forum for research ethicsAdele Flakke Johannessen, Torunn EllefsenPT.43 Evaluation of integrity in coursework: an approach from the perspective of the higher education professorClaudia Rech, Adriana Sousa, Maria Betânia de Freitas MarquesPT.44 Principles of geoethics and research integrity applied to the European Multidisciplinary Seafloor and Water Column Observatory, a large-scale European environmental research infrastructureSilvia Peppoloni, Giuseppe Di Capua, Laura BeranzoliF1 Focus track on improving research systems: the role of fundersPaulo S.L. Beirão, Susan ZimmermanF2 Focus track on improving research systems: the role of countriesSabine Kleinert, Ana MarusicF3 Focus track on improving research systems: the role of institutionsMelissa S. Anderson, Lex Bouter. (shrink)

China has a longstanding tradition of stressing the values of harmony and coherence, and Chinese society has often been portrayed as a culture in which conflict avoidance is viewed more positively than direct confrontation and argumentation. In order to evaluate the validity of this claim, this paper sketches Chinese people’s feelings and understandings about interpersonal arguing by reporting results of a data collection in China, using measures of argumentativeness, verbal aggressiveness, argument frames, and personalization of conflict. These results (...) were compared to those from a US sample. Chinese and US data differed in complex ways, but did not show Chinese respondents to be more avoidant. The Chinese correlations among variables were a reasonable match to expectations based on Western argumentation theories, although they did not replicate the US results precisely. The paper offers evidence that Chinese respondents had a more sophisticated understanding of interpersonal arguing than their US counterparts, and were more sensitive to the constructive possibilities of face-to-face disagreement. (shrink)

Are the arguments of the Frankfurt School still relevant? Modern Culture and Critical Theory investigates this question in the context of important issues in contemporary cultural politics: neoconservatism and new social movements, discontents with modernity and debates on postmodernism, the political hegemony of Ronald Reagan, and the cultural hegemony of structuralism and poststructuralism. Russell Berman thoughtfully explores the theories of Horkheimer, Adorno, Benjamin, Lyotard, and Foucault and their relevance to both historical and contemporary issues in literature, (...) politics, and the arts. (shrink)

Background In the course of the last four decades, the profession of physiotherapy has progressively expanded its scope of responsibility and its focus on professional autonomy and evidence-based clinical practice. To preserve professional autonomy, it is crucial for the physiotherapy profession to meet society's expectations and demands of professional competence as well as ethical competence. Since it is becoming increasingly popular to choose a carrier in private practice in Denmark this context constitutes the frame of this study. Physiotherapy in (...) private practice involves mainly a meeting between two partners: the physiotherapist and the patient. In the meeting, power asymmetry between the two partners is a condition that the physiotherapist has to handle. The aim of this study was to explore whether ethical issues rise during the first physiotherapy session discussed from the perspective of the physiotherapists in private practice. Methods A qualitative approach was chosen and semi-structured interviews with 21 physiotherapists were carried out twice and analysed by using a phenomenological framework. Results Four descriptive themes emerged: general reflections on ethics in physiotherapy; the importance of the first physiotherapy session; the influence of the clinical environment on the first session and; reflections and actions upon beneficence towards the patient within the first session. The results show that the first session and the clinical context in private practice are essential from an ethical perspective. Conclusions Ethical issues do occur within the first session, the consciousness about ethical issues differs in Danish physiotherapy private practice, and reflections and acts are to a lesser extent based on awareness of ethical theories, principles and ethical guidelines. Beneficence towards the patient is a fundamental aspect of the physiotherapists' understanding of the first session. However, if the physiotherapist lacks a deeper ethical awareness, the physiotherapist may reason and/or act ethically to a varying extent: only an ethically conscious physiotherapist will know when he or she reflects and acts ethically. Further exploration of ethical issues in private practice is recommendable, and as management policy is deeply embedded within the Danish public sector there are reasons to explore public contexts of physiotherapy as well. (shrink)

Responding to serious environmental problems, requires urgent and fundamental shifts in our day-to-day lifestyles. This paper employs a qualitative, cross-cultural approach to explore people’s subjective self-reflections on their experiences of pro-environmental behavioral spillover in three countries; Brazil, China, and Denmark. Behavioral spillover is an appealing yet elusive phenomenon, but offers a potential way of encouraging wider, voluntary lifestyle shifts beyond the scope of single behavior change interventions. Behavioral spillover theory proposes that engaging in one pro-environmental action (...) can catalyze the performance of others. To date, evidence for the phenomenon has been mixed, and the causal processes governing relationships between behaviors appear complex, inconsistent and only partly understood. This paper addresses a gap in the literature by investigating accounts of behavioral spillover in three diverse cultural settings using qualitative semi-structured interviews. The analysis shows that while around half of participants overall who were questioned recalled spillover effects, the other half had not consciously experienced spillover. There were few significant differences across cultures, though some forms of spillover effects were reported more in some cultures than others. More environmentally-engaged participants across all three countries were significantly more likely to experience spillover than those who were less engaged. Accounts of within-domain spillovers were most commonly reported, mainly comprising waste, resource conservation and consumption-related actions. Accounts of between-domain spillover were very rare. Recollection of contextual and interpersonal spillover effects also emerged from the interviews. Our findings suggest that more conscious behavioral spillover pathways may be limited to those with pre-existing environmental values. Behavioral spillover may comprise multiple pathways incorporating conscious and unconscious processes. We conclude that targeting behavioral catalysts that generate more socially diffuse spillover effects could offer more potential than conventional spillover involving a single individual. (shrink)

While traditionally identified as a practice-based endeavour, the many dimensions of teacher education raise important philosophical issues that emphasise the centrality of ethics to questions of relationality and professional practice. This second volume of the Educational Philosophy and Theory reader series demonstrates the continuing relevance of philosophical approaches to the field of teacher education. The collection of texts focuses on a wide range of topics, including teacher education in a cross-cultural context, the notion of unsuccessful teaching, (...) democratic teacher education, the reflective teacher, the ethics and politics of teacher identity, and subjectivity and performance in teaching. Chapters also explore teacher education based on experiential learning as ‘experience’, demonstrating the continuing relevance of philosophical approaches to the field. In Search of Subjectivities will interest academics, researchers and postgraduate students in the fields of philosophy of education, philosophy, education, educational theory, teacher education, experiential philosophy, ethics, policy and politics of education, and professional practice. (shrink)

While traditionally identified as a practice-based endeavour, the many dimensions of teacher education raise important philosophical issues that emphasise the centrality of ethics to questions of relationality and professional practice. This second volume of the Educational Philosophy and Theory reader series demonstrates the continuing relevance of philosophical approaches to the field of teacher education. The collection of texts focuses on a wide range of topics, including teacher education in a cross-cultural context, the notion of unsuccessful teaching, (...) democratic teacher education, the reflective teacher, the ethics and politics of teacher identity, and subjectivity and performance in teaching. Chapters also explore teacher education based on experiential learning as 'experience', demonstrating the continuing relevance of philosophical approaches to the field. In Search of Subjectivities will interest academics, researchers and postgraduate students in the fields of philosophy of education, philosophy, education, educational theory, teacher education, experiential philosophy, ethics, policy and politics of education, and professional practice. (shrink)

Natural and supernatural explanations are used to interpret the same events in a number of predictable and universal ways. Yet little is known about how variation in diverse cultural ecologies influences how people integrate natural and supernatural explanations. Here, we examine explanatory coexistence in three existentially arousing domains of human thought: illness, death, and human origins using qualitative data from interviews conducted in Tanna, Vanuatu. Vanuatu, a Melanesian archipelago, provides a cultural context ideal for examining variation in (...) explanatory coexistence due to the lack of industrialization and the relatively recent introduction of Christianity and Western education. We argue for the integration of interdisciplinary methodologies from cognitive science and anthropology to inform research on explanatory coexistence. (shrink)

John Dewey's sojourn to China created a historical moment between the United States and China. Therefore, some of the recent scholarship on the topic aims to uncover the social and historical implications behind Dewey's Chinese trip, centering on how intercultural conversations occurred between "Confucius" and "John Dewey" during the period of May Fourth/New Culture Movement. Much research also reflects an attempt to synthesize and unify Western and Eastern education. This book spotlights a cross-cultural "encounter" between Confucius (...) and John Dewey by studying the four well-known Chinese scholars Hu Shih, Liang Shuming, Tao Xingzhi, and Jiang Menglin, who exerted a profound impact on many aspects of Chinese society during the May Fourth/New Culture Movement period. The study explores answers to a crucial question: What motivated Dewey's Chinese disciples to forge a synthesis of Confucian traditions and Deweyan ideas to purse of the goals of Chinese educational and cultural reformation? Simultaneously, based on an in-depth historical, philosophical, and cultural analysis of Dewey's visit to China, this study aims to disclose how our education has evolved in the context of cultural pluralism The book seeks to contribute provocative ideas to today's educators: any school of thought can renew and update itself if it maintains an open dialogue with a different civilization. Dynamic and transparent intercultural communication enables us to develop a sense of understanding and respect for cultural diversity, all of which are of great benefit to the construction of a stable and healthy international order. (shrink)

This paper takes a reflective look at the notions of identity, ‘race’ and ethnicity using a few ancient and modern Chinese ‘texts’. It begins with an examination of the reforms known as ‘adopting the costume of barbarian/foreign people and practicing mounted archery [hufuqishe]’ carried out by King Wuling 武靈王 in 307 BCE as described in the Zhan Guo Ce 戰國策 and the Shiji 史記 by Sima Qian 司馬遷. Its cultural and educational significance is then discussed in order to (...) show how the issues faced by King Wuling are still relevant to the educational scene in the contemporary world. Some recent materials from Hong Kong school textbooks relating to the issues on identity and ‘race’ are then used to contrast and compare with the approach taken by King Wuling. This study argues that the inability to take a critical stance toward categories such as ‘race’ risks perpetuating dated and ethically questionable mentalities. In addition, the importance of taking into consideration issues pertaining to purpose and evaluation in the context of education is highlighted. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Cross-Cultural Dialogue on Human Rights and the Limits of Conversation:A Reply to Stephen AngleRandall PeerenboomSteve Angle correctly notes that I do not believe that he provides a satisfactory answer to the questions of how to determine whether we are dealing with a single rights concept or discourse or multiple concepts or discourses. He also correctly notes that I believe that philosophical discussions of how to understand concepts (...) [End Page 324] (and usually even discussion of the concepts themselves) tend to divert attention from the real human-rights issues that affect people's lives.One response to my first claim is to suggest that I locate the problem in the tension between what looks like a community-based definition of concepts and his endorsement of a holistic approach to meaning according to which our individual webs of commitments always vary to some extent from one to another.1 There is a tension between a conventional view of concepts that looks to community practices and holistic approaches to meaning that focus on the webs of beliefs of individuals. But that issue, which I agree is not overly troublesome for the present purposes, is not related to the main objection I raise to his adoption of Brandom's theory of concepts. The basic point is that the switch to the more practice-oriented commitments approach to concepts (from the shared-meanings view of concepts) does not provide meaningful criteria for determining when commitments are sufficiently similar or different to decide claims that people are using the same concept or different concepts. Accordingly, it does not solve the philosophical issues that arise in assessing claims such as "Li Buyun and Joseph Raz are using the same concept of rights" or "China has a distinctive rights discourse and thus rights are contingent rather than universal" or "China has a rights discourse similar to that in the West, which supports the view that rights are universal."Angle's second response to my first criticism is to agree that there will be problems drawing lines, and that where we draw the lines will be arbitrary to some extent, in part because of the generality of concepts and in part because where we draw the lines will be affected by our normative views and our purposes for using the concepts. But he suggests that this is not problematic. However, the commitments approach is not very useful philosophically if two people can score commitments in very different ways, or include some commitments and not others in the calculus, and thus reach different conclusions on whether they are using the same concept of right. At least this failing is more than a little problematic for a philosophical account of concepts that purports to promote cross-cultural dialogue by allowing us to sort out claims about whether we are using the same concept or different concepts, whether we mean the same thing by "rights," and whether China's rights discourse is distinctive.But perhaps Angle means that the inability to state clearly whether people are using the same concept, or whether China has a distinctive rights discourse or one similar to Western rights discourse, is not problematic in the practical sense that it does not matter very much to the real human-rights issues that affect people's lives. If so, then we are in basic agreement on the second issue.Support for this view is found in the following passage from his response: "Chinese rights discourse has been, by and large, distinctive (that is, different in various ways from much of Western rights discourse), but this distinctiveness does not stand in the way of communication, dialogue, and constructive engagement. Identifying conceptual differences only leads to angry stares if one wants to manufacture an excuse for ending the conversation. Even then, anyone familiar with my argument should be able to see that the obstacle to conversation is not the conceptual difference [End Page 325] but the desire not to cooperate." This claim suggests that differences in concepts are not as important to resolving rights disputes as the desire to continue the conversation.First, neither I nor Angle claim that differences in concepts are never important to resolving... (shrink)

ABSTRACT Against the backdrop of the May 68 Movement throughout France and the Great Cultural Revolution sweeping China, the avant-garde of Tel Quel pinned their hopes of fighting against academic institutionalization in France on ‘‘China’s university revolution.” Tel Quel avant-garde once believed that China’s “open-door university” movement had not only successfully “burned down” the university institution, but also created the vanguard culture of the proletariat. Their imagination of “China’s university revolution" is helpful to the impact (...) on the rigid system of French universities and the creation of French vanguard culture. However, after visiting China, they did not find the expected revolutionary vanguard culture in Chinese universities, but completely bankrupted their own cultural politics. The experience of Tel Quel avant-garde made us reflect on the role of intellectuals, and also encouraged us to discuss how to get rid of the dichotomy between the “universal intellectuals" and the academic institution established in the Enlightenment era. The Foucauldian "specific intellectuals" inspired us that intellectuals should criticize reality based on their professional knowledge and construct reasonable university institution according to the actual situation. (shrink)

Olwen Bedford and Kwang-Kuo Hwang, Guilt and Shame in Chinese Culture: A Cross-cultural Framework from the Perspective of Morality and Identity, pp. 127–144.This article formulates a cross-cultural framework for understanding guilt and shame based on a conceptualization of identity and morality in Western and Confucian cultures. First, identity is examined in each culture, and then the relation between identity and morality illuminated. The role of guilt and shame in upholding the boundaries of identity and (...) enforcing the constraints of morality is then discussed from the perspective of each culture. The developed framework is then applied the emotions of guilt and shame in Chinese culture drawing on previous field research. Implications for future research are discussed. (shrink)

Purpose. To study the phenomenon of a woman-author as a subject of culture and philosophy from a development of literary aspect in the works both Western and Ukrainian scientists. To define the significance of the philosophical representation of the gender stereotypes to reconsider their place and role in the socio cultural discourse. Theoretical basis. To investigate the theoretical framework in the postmodern philosophy the cross-disciplinary approach is used. The comparative approach is methodologically important to clarify the problems (...) concerning a woman-author as a subject of culture. It is underlined that the boundary line between literature and philosophy is movable, which coincides with the shapes of the human experience. Based on the conviction that gender has integrated into all social relations, that means it is a gender context of any social interaction, it is important to emphasize the productivity of a new scientific methodology of sociocultural constructing of gender. Originality. Is in systematic literary analysis of Ukrainian and Western women’s prose as specific philosophical phenomenon. It was proved that the investigation of women’s literature, its identity is an important focus of both philosophy and culture, which helps find philosophical problems in literary texts. Besides the analysis of gender implications in texts allows to start theoretical dialogue on gender problems, which means the participation in the discussion about the targets of our cultural life. Conclusions. It has been proved that literature of the ХХ th -XXI st centuries is characterized by strengthening interaction between philosophical systems and literary works that reflects mainstreaming of intellectual and thinking bases. It was revealed that women’s philosophical and literary conceptions have created a unique woman’s world of being and an image of "a new woman", thus leading the way towards the new stereotypes based on comprehension that sex differences should not be determining factors both in cultural and social coexistence. (shrink)

Background: In the course of the last four decades, the profession of physiotherapy has progressively expanded its scope of responsibility and its focus on professional autonomy and evidence-based clinical practice. To preserve professional autonomy, it is crucial for the physiotherapy profession to meet society's expectations and demands of professional competence as well as ethical competence. Since it is becoming increasingly popular to choose a carrier in private practice in Denmark this context constitutes the frame of this study. Physiotherapy in (...) private practice involves mainly a meeting between two partners: the physiotherapist and the patient. In the meeting, power asymmetry between the two partners is a condition that the physiotherapist has to handle. The aim of this study was to explore whether ethical issues rise during the first physiotherapy session discussed from the perspective of the physiotherapists in private practice. Methods: A qualitative approach was chosen and semi-structured interviews with 21 physiotherapists were carried out twice and analysed by using a phenomenological framework. Results: Four descriptive themes emerged: general reflections on ethics in physiotherapy; the importance of the first physiotherapy session; the influence of the clinical environment on the first session and; reflections and actions upon beneficence towards the patient within the first session. The results show that the first session and the clinical context in private practice are essential from an ethical perspective. Conclusions: Ethical issues do occur within the first session, the consciousness about ethical issues differs in Danish physiotherapy private practice, and reflections and acts are to a lesser extent based on awareness of ethical theories, principles and ethical guidelines. Beneficence towards the patient is a fundamental aspect of the physiotherapists' understanding of the first session. However, if the physiotherapist lacks a deeper ethical awareness, the physiotherapist may reason and/or act ethically to a varying extent: only an ethically conscious physiotherapist will know when he or she reflects and acts ethically. Further exploration of ethical issues in private practice is recommendable, and as management policy is deeply embedded within the Danish public sector there are reasons to explore public contexts of physiotherapy as well. (shrink)

The contemporary Chinese intellectual Kang Xiaoguang has argued that Chinese soft power should be based on Confucian culture, the most influential Chinese political tradition. But which Confucian values should form the core of China’s soft power? This paper first explores the coexistence of state sovereignty and utopian cosmopolitanism through an analysis of Confucian tradition up to contemporary Chinese nationalism. It insists on the exogenous roots of the cosmopolitan ideal and its relations with the ideal of a (...) harmonious political order and a global peace. Then, it compares the philosophy of ‘all-under-heaven’ in its classical and contemporary forms, with Mencius’ theory of a ‘hegemon’, a theory that still informs the moral language that Chinese intellectuals use to evaluate foreign policy, especially regarding morally-justified warfare. It ends on a reflection on the role that Mencius’s theory of just and unjust war can play in the contemporary Chinese context and to help understanding and defining the stance of China in the international geo-political context. (shrink)

The avant-garde has been popular for some time, but its popularity has tended to fly under the radar. This ¿popular avant-garde,¿ conceived as the meeting ground of the avant-garde and popular, avoids the divorce of art and praxis of which the avant-garde has been accused. The Popular Avant-Garde takes stock of the debates about both the ¿historical¿ (¿modernist¿) and posterior avant-gardes, and sets them in relation to popular culture and (...) art forms. With a critical introduction that examines the concepts of ¿the avant-garde,¿ ¿the popular,¿ and ¿the popular avant-garde,¿ the series of essays analyzes the way in which the avant-garde employs popular genres for political purposes, as well as how the popular acquires a critical function with respect to the avant-garde. Each of the volume¿s three sections considers a different aspect of the productive exchange between the avant-garde and popular: the popular avant-garde as a culturally hybrid and cross-border phenomenon; the play between the popular avant-garde and developments in media and technology; and the popular avant-garde¿s upending of conventional ideas about ¿the people¿ and ¿the popular.¿ The Popular Avant-Garde takes a fresh look at the now canonical Dadaist, Futurist, and Surrealist movements from the perspectives of gender and sexuality, and cultural and critical theory, while at the same time exploring less well-known avant-garde work in literature, film, television, music, photography, dance, sculpture, and the graphic arts. This volume¿s coverage of the American and Afro-American, Luso-Brazilian and Latin-American, East-European, and Scandinavian avant-gardes, in addition to the vanguards of Spain and other parts of Western Europe, will appeal to all those interested in avant-garde and popular art forms. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Reflections on DuchampBergson ReadymadeFederico Luisetti (bio)Translated by David Sharp[I]nside the person we must distinctly perceive, as through a glass, a set-up mechanism.—Henri Bergson, Laughter: An Essay on the Meaning of the Comic (1901)In spite of the enormous critical attention paid to Marcel Duchamp’s art and theoretical background, the dialogue with Bergsonism is mostly confined to scattered references and erudite observations.1 Paradoxically, the major obstacle to this encounter has (...) been the immense popularity of Henri Bergson’s philosophy since the initial decade of the twentieth century. Such success has come with a price, however, for the proliferation of neutralizing schematizations has progressively suffocated the specificity of his thought and subsequently impeded the understanding of his epistemological radicalism, so cherished by Duchamp and the historical avant-garde.2Consider, for example, how the specter of Bergson constantly hovers over Linda Dalrymple Henderson’s authoritative discussion of Duchamp’s scientific sources. Although Henderson recognizes the diffuse presence in Duchamp of various Bergsonian motives, because she regards Bergson as the antiscientific philosopher of the “inner self” and of “profound self-expression,”3 Bergsonian notions seem to her incompatible with the artistic revolution prompted by Duchamp. A historiographical exorcism is therefore needed in order to heal the consequences of the traumatic Bergson-Duchamp incest. Herein lies Henderson’s solution: since Duchamp rejects the aesthetic principles of the Puteaux Cubists, he also abandons Bergsonism, which represents their philosophical matrix. Thus, the Bergsonian ideas “undoubtedly” present in Duchamp’s artistic lexicon are nothing but debris accumulated in the course of his battle with the Cubist disciples of Bergson.4To counter these approaches, in the following pages I will map Duchamp’s absorption and creative distortion of Bergsonism,5 concentrating on key terms of both Bergson’s philosophy and Duchamp’s speculations on art: space, “readymade,” delay, body, virtual, circuit, machine.6 I will then discuss the theoretical implications of Duchamp’s Bergsonism and place the readymade7 within its proper context: the deconstruction of the Western metaphysics of reflection. [End Page 77]SpaceBeginning with Time and Free Will (1889), Bergson distinguishes between two types of multiplicities: on the one hand, “duration” (durée), “an internal multiplicity of succession, of fusion, of organization, of heterogeneity, of qualitative discrimination... a virtual and continuous multiplicity that cannot be reduced to numbers,” and on the other, “a multiplicity of exteriority, of simultaneity, of juxtaposition, of order, of quantitative differentiation... a numerical multiplicity, discontinuous and actual.”8 This opposition is generally understood as a clear-cut differentiation between the inner experience of time and the objective consistence of space. In Time and Free Will and Matter and Memory (1896), there are several passages that can be read accordingly, since duration is often described as a continuous, indivisible temporal experience, and space as that which “by definition, is outside us.”9Yet for Bergson space and time are mixed terms, and their internal complexity does not coincide with the semantic distinction between the two multiplicities. Deleuze has clearly formulated the central difficulty that a reductionist theory of space and time would imply, a problem of which Bergson is fully aware. Since the concept of duration has an ontological span, space must find a place within time and vice versa: “If things endure, or if there is duration in things, the question of space will need to be reassessed on new foundations. For space will no longer simply be a form of exteriority.... Space itself will need to be based in things... to have its own ‘purity’” [Deleuze, Bergsonism 49]. Hidden behind the motif of the “spatialization of time,” Bergson has devised a stratified theory of space, whose origins we can trace back to his philosophical apprenticeship [see Heidesick 29–42].Departing from Kant, Bergson introduces a boundary between the “perception of extension” and the “conception of space,” between qualitative space, which he calls “extensity” (étendue), and “abstract,” “homogeneous” space: “We must thus distinguish between the perception of extensity and the conception of space.... [S]pace is not so homogeneous for the animal as for us... determinations of space, or directions, do not assume for it a purely geometrical form” [Bergson, Time... (shrink)

For much of the twentieth century, Confucianism was condemned by Westerners and East Asians alike as antithetical to modernity. Internationally renowned philosophers, historians, and social scientists argue otherwise in Confucian Political Ethics. They show how classical Confucian theory--with its emphasis on family ties, self-improvement, education, and the social good--is highly relevant to the most pressing dilemmas confronting us today. Drawing upon in-depth, cross-cultural dialogues, the contributors delve into the relationship of Confucian political ethics to contemporary social issues, (...) exploring Confucian perspectives on civil society, government, territorial boundaries and boundaries of the human body and body politic, and ethical pluralism. They examine how Confucianism, often dismissed as backwardly patriarchal, can in fact find common ground with a range of contemporary feminist values and need not hinder gender equality. And they show how Confucian theories about war and peace were formulated in a context not so different from today's international system, and how they can help us achieve a more peaceful global community. This thought-provoking volume affirms the enduring relevance of Confucian moral and political thinking, and will stimulate important debate among policymakers, researchers, and students of politics, philosophy, applied ethics, and East Asian studies. The contributors are Daniel A. Bell, Joseph Chan, Sin Yee Chan, Chenyang Li, Richard Madsen, Ni Lexiong, Peter Nosco, Michael Nylan, Henry Rosemont, Jr., and Lee H. Yearley. (shrink)

The typology of rationality is one of major issues of modern philosophy. In an attempt to provide a typology to Oriental materials, a researcher faces additional problems. The diversity of the Orient as such poses a major challenge. When we say “Oriental,” we mean several cultures for which we cannot find a common denominator. The concept of “Orient” involves Arabic, Indian, Chinese, Turkish and other cultures, and the only thing they share is that they are “non-Western.” Moreover, even (...) if we focus just on Islamic culture and look into rationality in this context, we have to deal with a conglomerate of various trends, which does not let us define, with full confidence, a common theoretical basis and treat them as a unity. Nevertheless, we have to go on trying to find common directions in thought development, so as to draw conclusions about types of rationality possible in Islamic culture. A basis for such a typology of rationality in the context of the Islamic world was recently suggested in A.V. Smirnov’s logic of sense theory. However, actual empiric material cannot always fit theoretical models, and the cases that do not fit the common scheme are interesting per se. On the one hand, examination of such cases gives an opportunity to specify certain provisions of the theory and, on the other hand, to define the limits of its applicability. (shrink)

The concept of retro-avant-garde was first advanced by artists working in the late socialist and post-socialist contexts of Eastern Europe, Central Europe, and the territories of the ex-Yugoslavia. In general, its semantic field has been defined by a range of post-modern and mostly post-socialist art practices that draw formal, philosophical, and social inspiration from the politicized, powerfully utopian avant-gardes of the early decades of the twentieth-century, especially in the USSR and East-Central Europe. However, its paradoxical reference forward (...) and backward in time highlights the temporal dimensions of period concepts such as modernity, postmodernity, and avant-garde in ways that make retro-avant-garde worthy of theoretical reflection. I explore the nature of period concepts, which serve not only as historical metrics, but also as designations of basic characteristics of historicity, the configuration of the dimensions of past, present, and future in a given historical context and the limits and possibilities of historical experience and representation. I go on to explore the applicability to historiography of Gilles Deleuze's distinction, developed in his cinema theory, between "movement images" and "time images." In the case of historical thought, the distinction lies in whether the representation of time is thought to be a function of historical change or, on the contrary, whether the representation of historical change is qualified by the mode of time. I conclude by suggesting that if the avant-garde has primarily been conceptualized under the figure of "movement," retro-avant-garde reveals the degree to which classical avantgardism was dependent on an image of time: time itself as material to be artistically crafted and shaped into an historical experience appropriate to the modern age. (shrink)

‘The Western tradition’, as passe-partout, includes fringe figures, émigrés and migrants. Rather than looking to resources at the core of the Western tradition to overcome its own blindnesses, I am more interested in its gaps and peripheries, where other thoughts and renegade knowledges take hold. It is in the contact zones with strangers that glimpses of any culture’s philosophical blindness become possible and changes towards a different understanding of knowledge can begin. In the context of education, I (...) am above all interested in PhD candidates who wish to draw on the bodies and modes of knowledge they bring with them to the university. Some are not well represented: Indigenous and other non-Western traditions, non-English languages, and the renegade knowledges of marginalised groups. My context is that of creative practice-led PhD theses at AUT University, Auckland which have made me aware of the importance of cosmopolitics to understand education in the context of entangled histories of colonisation and domination; border-crossing interdependencies; new types of conflict and new ways of building communities. My study thus explores aspects of transculturation—involving not only ethnic cultures but also different disciplinary knowledge cultures. The place that no-one owns in Western tradition, the place of fringe figures, émigrés and migrants, may offer a point from which non-traditional candidates’ thoughts can lever off to build connections with their own stores of knowledge. This usually means for Western supervisors that they need to recognise their ignorance towards parts of their own traditions, as well as those of their candidates. The proposition I will explore is that the emergent research of non-traditional candidates can thrive on gaps and on the fringes—provided that both candidates and supervisors are able to be porous to the unknown and ‘troubled by the presumption of equality’. The potential of the gap, the unknown, which simultaneously separates and connects candidates and supervisors, can be the beginning of generating a thing in common. This is a rich and creative place for new thought, which may open the academy to transcultural knowledge. (shrink)

Chung-ying’s project of onto-hermeneutics draws in order to shed light on the relations between ontology and epistemology in the hermeneutic act. In the process, not only will we be thinking with Cheng and some Western hermeneutic theorists, but we will also be thinking through history by examining the Confucian act of reading. To the extent that any hermeneutic exercise, in accordance with Cheng’s construal, cannot merely be a disembodied act of theoretical knowing but is also moral effort that entails (...) personal cultivation—or, in Heidegger’s and Gadamer’s terms, Bildung—its espousal and its practice necessarily embody a larger conception of culture. In fact, precisely in terms of the intimate engagement with culture, Confucian insights, filtered through Cheng’s onto-hermeneutic lenses, may have much to offer contemporary hermeneutics. (shrink)

In an age of global capitalism, pandemics, far-flung biobanks, multinational drug trials and telemedicine it is impossible for bioethicists to ignore the global dimensions of their field. However, if they are to do good work on the issues that globalisation requires of them, they need theoretical resources that are up to the task. This paper identifies four distinct understandings of ‘globalised’ in the bioethics literature: a focus on global issues; an attempt to develop a universal ethical theory that can (...) transcend cultural differences; an awareness of how bioethics itself has expanded, with new centres and journals emerging in nearly every corner of the globe; a concern to avoid cultural imperialism in encounters with other societies. Each of these approaches to globalisation has some merit, as will be shown. The difficulty with them is that the standard theoretical tools on which they rely are not designed for cross-cultural ethical reflection. As a result, they leave important considerations hidden. A set of theoretical resources is proposed to deal with the moral puzzles of globalisation. Abandoning idealised moral theory, a normative framework is developed that is sensitive enough to account for differences without losing the broader context in which ethical issues arise. An empirically nourished, self-reflexive, socially inquisitive, politically critical and inclusive ethics allows bioethicists the flexibility they need to pick up on the morally relevant particulars of this situation here without losing sight of the broader cultural contexts in which it all takes place. (shrink)

This book is a cognitive semantic study of the Chinese conceptualization of the heart, traditionally seen as the central faculty of cognition. The Chinese word xin, which primarily denotes the heart organ, covers the meanings of both "heart" and "mind" as understood in English, which upholds a heart-head dichotomy. In contrast to the Western dualist view, Chinese takes on a more holistic view that sees the heart as the center of both emotions and thought. The contrast (...) characterizes two cultural traditions that have developed different conceptualizations of person, self, and agent of cognition. The concept of "heart" lies at the core of Chinese thought and medicine, and its importance to Chinese culture is extensively manifested in the Chinese language. Diachronically, this book traces the roots of its conception in ancient Chinese philosophy and traditional Chinese medicine. Along the synchronic dimension, it not only makes a systematic analysis of conventionalized expressions that reflect the underlying cultural models and conceptualizations, as well as underlying conceptual metaphors and metonymies, but also attempts a textual analysis of an essay and a number of poems for their metaphoric and metonymic images and imports contributing to the cultural models and conceptualizations. It also takes up a comparative perspective that sheds light on similarities and differences between Western and Chinese cultures in the understanding of the heart, brain, body, mind, self, and person. The book contributes to the understanding of the embodied nature of human cognition situated in its cultural context, and the relationship between language, culture, and cognition. (shrink)

Does the psychoanalytic concept of narcissism contribute to enhancing the disciplinary quality and features of political theory? This book tries to portray the foundations of democracy as both a universal value and a system of values embedded in specific cultural systems of meaning from its psychoanalytic perspective. This cross-disciplinary normative attempt makes possible the constructive dialogue between contemporary Western and Japanese culture by focusing on how the psychological foundations of democracy are treated within a common disciplinary (...) framework in two different sociocultural contexts. In light of the integration of the psychiatrically mythical idea, the book argues that the key subjects of political theory are to identify the sources of totalitarian and fascist orientations in seemingly democratic practice, and to deal with them in psychoanalytically diagnostic and remedial terms. (shrink)

This book offers an original and challenging study of Marx's contact with the visual arts, aesthetic theories, and art policies in nineteenth-century Europe. It differs from previous discussions of Marxist aesthetic theory in looking at Marx's views from an art-historical rather than from a literary perspective, and in placing those views in the context of the art practices, theories, and policies of Marx's own time. Dr Rose begins her work by discussing Marx's planned treatise on Romantic art of (...) 1842 against the background of the philosophical debates, cultural policies, and art practices of the 1840s, and looks in particular at the patronage given to the group of German artists known as the 'Nazarenes' in those years, who are discussed in relation to both the English Pre-Raphaelites, popular in the London known to Marx, and to the Russian Social Realists of the 1860s. The author goes on to consider claims of twentieth-century Marxist art theories and practices to have represented Marx's own views on art. The book the conflicting claims made on Marx's views by the Soviet avant-garde Constructivists of the 1920s and of the Socialist Realists who followed them are considered, and are related back to the aesthetic theories and practices discussed in the earlier chapters. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Reviewed by:A Treatise on Efficacy: Between Western and Chinese ThinkingJeremy E. HenkelA Treatise on Efficacy: Between Western and Chinese Thinking. By François Jullien, translated by Janet Lloyd. Honolulu: University of Hawai'i Press, 2004. Pp. x + 202. $22.00.In A Treatise on Efficacy: Between Western and Chinese Thinking François Jullien argues that the different ways Chinese and Western thinkers have dealt with (...) warfare and diplomacy reflect important differences in how the two cultures understand human action in the world. When Chinese texts such as the Sunzi and the Guiguzi are set up as counterpoints to the Europeans Clausewitz and Machiavelli, Jullien argues that the Aristotelian inheritance of the latter pair is shown to be the cause of their inability to provide clean theories with the consistent predictive power they desired. Chinese strategists, by contrast, meet with no such limitations in the realm of human interaction. The basic difference between Western and Chinese thought that Jullien seeks to demonstrate is that "one constructs a model that is then projected onto the situation, which implies that the situation is momentarily 'frozen.' The other relies on the situation as on a disposition that is known to be constantly evolving" (p. 189; italics in original).Jullien's regular use of the generic terms "Western" and "Chinese" in constructing his comparison will likely give many comparative philosophers pause. But this [End Page 347] need not be a source of worry, as he is careful not to essentialize the two world-views. While he is pointing out patterns and tendencies in the thinking of Europe and China, he is not positing an essential incommensurable difference between them. Rather, he is pointing out that "what remains underdeveloped in the one context is more developed in the other" (p. 145). He goes on to say, "The purpose of our foray into China is not to imagine-let alone fabricate-other 'mentalities'.... It is simply to make use of other possible sources of intelligibility" (ibid.).Jullien begins by showing that Western thought regards human action as something that imposes itself on the world in order to bring about a predetermined goal. This is a natural consequence of the belief that the world is created: belief in creation implies something existing outside that creation, thus an intention behind that creation, and thus a transcendent norm toward which things within that creation aim. This two-leveled ontology of creator and creation yields a distinction between theory and practice, wherein practice always aims-and ultimately fails-at implementing an ideal that is established by theory. This worldview has led to demonstrable success in the sciences but meets with frequent frustration in the arena of human interaction. This limitation has been recognized by strategists in the West but has never been successfully resolved.Aristotle was the first to identify and try to resolve this problem. He posited phronesis as the skill that enables an individual to apply a model to the world successfully. For Aristotle such successful action consists of first identifying one's desired end and then reasoning back to one's present situation in order to establish the best means to achieve that end. Jullien's analysis shows that Clausewitz was working with the same model more than two thousand years later. Clausewitz believed that earlier attempts at creating a general theory of warfare had failed to achieve their goal-namely, to provide a model of warfare that a general could use to ensure victory-because the opponent's actions are unpredictable. The system that the military strategist is dealing with, then, is not mechanistic, and consequently plans are easily frustrated by ever-changing circumstances. But Clausewitz was unable to conceive of strategy as based on anything other than plans.For Clausewitz, warfare is composed of distinct engagements, separate moments in time where an army seeks to impose a plan on the world. Seeing warfare as composed of distinct moments means that time is an opponent, for time brings with it change and uncertainty and thus a greater chance that one's plans will be frustrated. Opportunity, then, is something unexpected-a chance happening at a specific moment that can be taken advantage of only... (shrink)

Although many studies have demonstrated an influence of uniform colors on sports performance, there are still more questions than answers regarding this issue. In our study, participants from Poland and China watched a two-minute video of a semi-professional boxing match. The participants viewed six different versions of the same fight - the original was modified to change the colors of the boxers’ trunks. We experimentally confirmed that “black wins” and “red wins” effects exist, but in a way that caused an (...) erroneous perception of the number of blows landed by boxers wearing red and black trunks fighting against boxers in blue trunks. We also showed that both effects are similarly strong even in Chinese culture, where the color red has different connotations from those in Western cultures. Additionally, our results suggest that context might play a very important role in the assessments of the boxers - color only influenced the perception of the weaker boxer. Finally, our findings suggest that the topic of the influence of colors on sports competitions has not been thoroughly investigated and further studies are necessary. (shrink)

This paper seeks to establish whether the categories of MacIntyrean virtue ethics as applied to business organizations are meaningful in a non-western business context. It does so by building on research reported in Moore : 363–387, 2012) in which the application of virtue ethics to business organizations was investigated empirically in the UK, based on a conceptual framework drawn from MacIntyre’s work. Comparing these results with an equivalent study in Sri Lanka, the paper finds that the categories are (...) meaningful but that there are both similarities to and considerable differences in the content of these categories from the UK study. The paper draws on aspects of institutional theory to explore and explain these findings. Overall, there is supportive evidence that the categories of MacIntyrean virtue ethics are generalizable, and so can be used to characterize problems of organizational virtue and vice around the world, while providing evidence that there may be polities which are more conducive to the ‘practice-like conduct of production’ : 77–91, 2008). (shrink)

The ArgumentThis paper examines the debate in China over the shape of the earth during the seventeenth and eighteenth centuries. The main arguments are as follows. First, trust plays an important role in knowledge transmission. Second, partial communication between different woridviews is possible. In the case of the debate over the shape of the earth, partial communication was accomplished by the spread of Western astronomical instruments and calculating tools. Third, such alien concepts as the four elements and the experience (...) of navigation did not serve as effective cultural resources to convince Chinese literati of the sphericity of the earth. Fourth, as a result, the legitimacy of the sphericity of the earth had to be reconstructed in an alien environment. The theory of the Chinese origins of Western learning was fabricated within such a context. Fifth, debate over factual knowledge bears social and cultural implications. Thus the debate over the sphericity of the earth involved not only how the phenomenon could be understood but also how the Chinese empire was to be positioned in the new cultural atlas. Finally, the sphericity of the earth eventually became a matter of common sense for the Chinese largely because of the political and cultural transformation of modern China. (shrink)

As observed by both western and Chinese scholars, despite the cultural and historical distance between them, the works of Confucius and J. L. Austin (together with other scholars of speech act theory) share similar views on the performative dimensions of language. Speech act theory underscores how utterances constitute actions instead of reporting inner mental states of the speakers, while Confucian texts also draw attention to the embeddedness of language in the wider contexts of personal affairs (...) and social order. In this article, we conduct a detailed comparison of the two to demonstrate that their views on language and communication, although sharing some important concerns, differ significantly in two main aspects: (1) The relationship between one’s ‘internal’ cultivation and ‘external’ behaviours; (2) The conceptualization of language and ethics. In conclusion, we discuss the implications of a Confucian outlook for the study of language and communication and point out some directions for future research. (shrink)

In what ways does a society perceive itself as beautiful? Do images of physical perfection indicate aspirations of the social or national body, the perfect body/face emblematic of the collective self-image? In recent years, under conditions of economic and cultural globalization, practices and discourses to render the body beautiful have come under increasing scrutiny. Concerned with the marketing and commodification of body ideals, these studies trace the deleterious effects of advertising, fashion, and celebrity culture in various national and (...) class='Hi'>cross-cultural contexts. Yet beauty itself is strangely absent in historical and aesthetic accounts of traditional and new media. In this essay, I try to account for this absence and to provide an alternative view of Indian society's relationship to media images of the body. Using examples from popular cinema, I explore the historical and cultural meanings underlying the fascination with the beautiful. (shrink)