Creativity is a crucial aspect of entrepreneurship. However, research on the information processing mechanism of creativity in relation to entrepreneurship is still very limited. To explore factors contributing to creativity performance among entrepreneurs in terms of information processing, we applied the Bayesian Mindsponge Framework. We used the Serendipity-Mindsponge-3D (SM3D) knowledge management theory to construct models and conducted Bayesian analysis on the most comprehensive and well-designed dataset of 3071 Vietnamese entrepreneurs up to date. We found that entrepreneurs who give more time (...) to their startup attempts are likely to have lower levels of creativity. Both factors of higher levels of knowledge within one’s discipline and better connections to out-of-discipline knowledge are positively associated with more creativity. While the effect of openmindedness on the relationship between within-discipline knowledge and creativity is unclear, openmindedness was found to have a positive moderating effect on the association between out-of-discipline knowledge and creativity. These findings support entrepreneurs in understanding the information processing mechanisms behind creativity for creating more effective knowledge management strategies. (shrink)

This book rewrites the story of classical Chinese philosophy, which has always been considered the single most creative and vibrant chapter in the history of Chinese philosophy. Works attributed to Confucius, Mozi, Mencius, Laozi, Zhuangzi, Xunzi, Han Feizi and many others represent the very origins of moral and political thinking in China. As testimony to their enduring stature, in recent decades many Chinese intellectuals, and even leading politicians, have turned to those classics, especially Confucian texts, for alternative or complementary sources (...) of moral authority and political legitimacy. Therefore, philosophical inquiries into core normative values embedded in those classical texts are crucial to the ongoing scholarly discussion about China as China turns more culturally inward. It can also contribute to the spirited contemporary debate about the nature of philosophical reasoning, especially in the non-Western traditions. -/- This book offers a new narrative and interpretative framework about the origins of moral-political philosophy that tracks how the three normative values, humaneness, justice, and personal freedom, were formulated, reformulated, and contested by early Chinese philosophers in their effort to negotiate the relationship among three distinct domains, the personal, the familial, and the political. Such efforts took place as those thinkers were reimagining a new moral-political order, debating its guiding norms, and exploring possible sources within the context of an evolving understanding of Heaven and its relationship with the humans. Tao Jiang argues that the competing visions in that debate can be characterized as a contestation between partialist humaneness and impartialist justice as the guiding norm for the newly imagined moral-political order, with the Confucians, the Mohists, the Laoists, and the so-called fajia thinkers being the major participants, constituting the mainstream philosophical project during this period. Thinkers lined up differently along the justice-humaneness spectrum with earlier ones maintaining some continuity between the two normative values (or at least trying to accommodate both to some extent) while later ones leaning more toward their exclusivity in the political/public domain. Zhuangzi and the Zhuangists were the outliers of the mainstream moral-political debate who rejected the very parameter of humaneness versus justice in that discourse. They were a lone voice advocating personal freedom, but the Zhuangist expressions of freedom were self-restricted to the margins of the political world and the interiority of one's heartmind. Such a take can shed new light on how the Zhuangist approach to personal freedom would profoundly impact the development of this idea in pre-modern Chinese political and intellectual history. (shrink)

The issue of the whole–part relationship has been a contentious subject in Indian philosophical discourse since its early stages. Generally speaking, there are two leading positions concerning the nature of the whole, from which the issue of the whole–part relationship stems. First is the reductionist position, which contends that the whole is nothing more than the parts put in a certain order; hence, the part is more fundamental than the whole, since the whole can be reduced to the parts that (...) constitute it. Second, there is the essentialist position, advocating that the essence of the whole cannot be simply reduced to the parts, since we do not find the whole in any of the parts; hence, the whole is more primary than the part. Most Indian Buddhists subscribe to the first position, whereas Hindu realists adhere to the second. When Buddhism spread to China, however, the issue took an interesting turn in the hands of Chinese Buddhists. In this article, I will examine this turn by investigating two representative Buddhist positions on the issue of whole and part. One is found in the Abhidharma literature, the early Buddhist philosophical treatises, wherein the core Buddhist notion of an tman (wu wob ), no-self, is explained by appealing to this relationship. As we will see, the whole–part relationship discussed there is distinctively reductionist. Another major deliberation on the whole–part issue is found in the literature produced by the Chinese Huayan Buddhist school, wherein the reductionist approach is nowhere to be seen. In fact, the Huayan philosophers tried as hard as they could to fend off any reductionist mode of thinking regarding the whole–part relationship. Be that as it may, their position in no way corresponds to the essentialist stance. This article investigates the unique Huayan theory of part and whole, thereby offering a possible way out of the reductionism–essentialism dilemma. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Reply to Discussion of Origins of Moral-Political Philosophy in Early China:Contestation of Humaneness, Justice, and Personal FreedomTao Jiang (bio)I am grateful to all six commentators for their careful reading of and thoughtful engagements with my book, especially to Sungmoon Kim for spearheading this group effort. In the book, Origins of Moral-Political Philosophy in Early China: Contestation of Humaneness, Justice, and Personal Freedom, I try to tell a new story (...) about the foundational period of Chinese philosophy, with a focus on the deliberations of normative values in the respective texts. I make three key points. First, the central intellectual challenge during the Chinese classical period was how to negotiate the relationships between the personal, the familial, and the political domains (sometimes also characterized as the relationship between the private and the public) when philosophers were re-imagining and re-conceptualizing a new moral-political order. Philosophers offered a dazzling array of competing visions for that newly imagined order. Second, the competing visions can be characterized as a contestation between partialist humaneness and impartialist justice as the guiding norms of the newly imagined order, with the Confucians, the Mohists, the Laoists, and the so-called fajia thinkers being the major participants. This was the mainstream intellectual project that dominated the classical debate and set the terms and the parameters of that debate. Third, Zhuangzi and the Zhuangists were the outliers of the mainstream moral-political discourse during this period. They rejected the very parameters of humaneness versus justice in the mainstream debate and instead represented a lone voice advocating personal freedom. For the Zhuangists, the mainstream debate was intellectually banal, morally misguided, and politically dangerous. One critical overall context for these [End Page 475] philosophical endeavors is that they took place within an evolving understanding of Heaven and its relationship with humans.Loy Hui-chiehLet me begin with Loy Hui-chieh's comment on the book's methodology, laid out in the Introduction to my book, as it pertains to the broader norms of practices in contemporary analytic philosophy and Chinese philosophy. The purpose of the methodological reflection in the Introduction is to provide some tools in dealing with the challenges to Chinese philosophy from Sinology (historical and philological approaches to classical Chinese texts) and Western philosophy within Western academia. I argue that scholars of Chinese philosophy, situated between Sinology and Western philosophy in the West, need to be mindful of the constructed nature of the scholarly objects shaped by disciplinary norms and practices. Specifically, scholars of Chinese philosophy, in their philosophical endeavors, construct their scholarly objects based on the operative but often implicit ideas of inherited text, textual author, and textual intent, as opposed to Sinologists who are more motivated by their scholarly objects of original text, historical author, and authorial intent.Loy's comment frames my methodological reflections primarily through the lens of history of philosophy. There is another critical element in this endeavor, namely the philosophical lineage upon which the study of philosophy in the West has been built, conceptually and institutionally. With respect to history of philosophy, Loy's questions concern the presentist orientation in analytic philosophy and its relationship with history of philosophy. As he aptly points out, analytic philosophers are ultimately uninterested in the correct interpretation of who said what in the history of philosophy. Rather their interest lies in philosophical issues and problems themselves, irrespective of how/when/by whom those issues are formulated. Scholars in history of philosophy seek to convince analytic philosophers that the texts and the ideas they study should be recognized as good philosophy by contemporary standards, not just their historical values. The presentist bias is clear. Of course, we do not have to subscribe to such a norm since the present is not necessarily the be-all and end-all of everything philosophers are concerned with, or at least it should not be. Otherwise, our philosophical reflections, even those with the presentist concerns, would be significantly impoverished. As a profession, contemporary philosophers regularly draw upon history of ideas, especially from the Hellenistic and early modern European traditions, to frame their arguments and to seek new inspirations. Such a practice is heavily dependent on the... (shrink)

Cảm xúc là yếu tố cơ bản thúc đẩy con người đưa ra quyết định và xử lý thông tin. Sợ hãi là một trong những cảm xúc phổ biến nhất ảnh hưởng đến hành vi của nhà đầu tư cá nhân trên thị trường chứng khoán. Mặc dù nhiều nghiên cứu đã được thực hiện để khám phá tác động của nỗi sợ hãi đối với hiệu quả đầu tư và hành vi giao dịch của nhà đầu tư (...) cá nhân, nhưng vẫn còn rất ít thông tin về các yếu tố ảnh hưởng đến nỗi sợ hãi của nhà đầu tư cá nhân trong thời kỳ thị trường sụt giảm (hoặc những giai đoạn cực kỳ biến động). Vì thế, nghiên cứu này được thực hiện để tìm hiểu liệu các nguồn thông tin ảnh hưởng đến quyết định đầu tư của nhà đầu tư có ảnh hưởng đến sự sợ hãi của họ khi khủng hoảng xảy ra hay không. Nghiên cứu đã sử dụng phương pháp phân tích Bayesian Mindsponge Framework (BMF) trên bộ dữ liệu từ 1526 nhà đầu tư Trung Quốc và Việt Nam. Kết quả nghiên cứu chỉ ra rằng các nhà đầu tư tiếp cận các loại thông tin khác nhau khi đưa ra quyết định đầu tư sẽ ảnh hưởng đến tần suất phản ứng sợ hãi khác nhau. Cụ thể, các nhà đầu tư tham khảo thông tin từ chuyên gia hoặc tự phân tích khi đưa ra quyết định đầu tư ít bị đóng băng (biểu hiện của tâm lý sợ hãi) hơn trong thời kỳ thị trường sụt giảm. Ngược lại, những người đưa ra quyết định đầu tư dựa trên thông tin từ người quen hay bạn bè và trực giác sẽ bị đóng băng thường xuyên hơn. Kết quả nghiên cứu này giúp gợi ý nhà đầu tư cá nhân nên trang bị cho mình các kiến thức về tài chính cũng như tham khảo các ý kiến chuyên gia trên thị trường, hoặc những nguồn thông tin đáng tin cậy, khi đưa ra quyết định đầu tư. Bên cạnh đó, cơ quan quản lý thị trường cần có hoạt động phổ cập kiến thức về thị trường chứng khoán, hạn chế ảnh hưởng của các kênh thông tin không chính thống, và khuyến khích nhà đầu tư ít kinh nghiệm mua chứng chỉ quỹ của các quỹ đầu tư. (shrink)

Nghiên cứu này được thực hiện để tìm hiểu liệu các nguồn thông tin ảnh hưởng đến quyết định đầu tư của nhà đầu tư có ảnh hưởng đến sự sợ hãi của họ khi khủng hoảng xảy ra hay không? Nghiên cứu đã sử dụng phương pháp phân tích Bayesian Mindsponge Framework (BMF) trên bộ dữ liệu từ 1,526 nhà đầu tư Trung Quốc và Việt Nam. Kết quả nghiên cứu chỉ ra rằng, các nhà đầu tư tiếp cận (...) các loại thông tin khác nhau khi đưa ra quyết định đầu tư sẽ ảnh hưởng đến tần suất phản ứng sợ hãi khác nhau. Cụ thể, các nhà đầu tư tham khảo thông tin từ chuyên gia hoặc tự phân tích khi đưa ra quyết định đầu tư ít bị đóng băng (biểu hiện của tâm lý sợ hãi) hơn trong thời kỳ thị trường sụt giảm. Ngược lại, những người đưa ra quyết định đầu tư dựa trên thông tin từ người quen hay bạn bè và trực giác sẽ bị đóng băng thường xuyên hơn. -/- [English Abstract] This study was conducted to explore whether the sources of information priority during decision-making contribute to their fear reactions during crises. The research utilized the Bayesian Mindsponge Framework (BMF) analytics on data collected from 1,526 investors in China and Vietnam. The study results indicated that investors prioritizing different types of information when making investment decisions would have different frequency of fear reactions. Specifically, investors who prioritized information from experts or conducted self-analysis when making investment decisions experienced less freezing (an expression of psychological fear) during market downturns. Conversely, those who based their investment decisions on information from acquaintances, friends, and intuition tended to experience freezing more frequently. (shrink)

Giới trí thức (giới tinh hoa) có vai trò quan trọng vào quá trình xây dựng và phát triển đất nước. Và điều quan trọng là trí thức đóng góp vào sự “thức tỉnh” xã hội [1]. Trí thức mạnh thì khoa học mạnh, khoa học mạnh thì dân trí tăng cao (khai/tăng dân trí), dân trí cao thì đất nước thịnh cường văn minh (hậu dân sinh). Muốn có tầng lớp trí thức mạnh thì phải tìm ra được trí (...) thức thật và sau đó tạo điều kiện phù hợp để họ phát triển, đóng góp/cống hiến cho đất nước. (shrink)

Giải quyết biến đổi khí hậu và ô nhiễm môi trường đang và sẽ là thách thức lớn của nhân loại trong thế kỷ 21. Con người không còn nhiều thời gian để sửa chữa, phục hồi đưa hệ sinh thái môi trường (tự nhiên) trở về trạng thái an toàn. Trong khi các nỗ lực trong thời gian qua chưa thực sự hiệu quả thì COP26 mở ra cơ hội lớn để nhân loại tiến gần đến mục (...) tiêu kiềm chế nhiệt độ của trái đất không vượt quá 1.5 độ C. Mặc dù Việt Nam cùng với 146 quốc gia trên thế giới đã có cam kết mạnh mẽ nhất trong việc giảm phát thải vào năm 2050, tuy nhiên việc cụ thể hóa cam kết thông qua các giải pháp sáng tạo là rất quan trọng. Sử dụng (áp dụng, vận dụng) hệ sáng tạo 3D và nguyên lý bán dẫn giá trị, tác giả đề xuất hệ sinh thái “giải pháp trụ cột” cần thực hiện gồm có tăng cường thông tin, truyền thông, nghiên cứu khoa học về môi trường (biến đổi khí hậu, ô nhiễm môi trường...); xây dựng, chuyển đổi và nâng cao văn hóa và môi trường; đẩy mạnh phát triển kinh tế gia tăng phúc lợi; xây dựng (chuyển đổi) lớp doanh nhân có văn hóa, trách nhiệm môi trường; tăng cường mở rộng sự hợp tác quốc tế về mọi mặt đặc biệt là trong lĩnh vực kinh tế, truyền thông và khoa học; và thực thi các giải pháp nêu trên một cách kỷ luật. (shrink)

Cải cách tiền lương là một trong những nội dung quan trọng sẽ được thảo luận tại Kỳ họp thứ 6, Quốc hội khóa XV và đây cũng là một trong những chìa khoá để mở ra các chính sách đãi ngộ nhằm góp phần xây dựng, phát triển đội ngũ trí thức nước nhà, đáp ứng yêu cầu phát triển đất nước nhanh và bền vững trong giai đoạn mới như nội dung mà Hội nghị Trung ương 8 khoá (...) XIII, Ban Chấp hành Trung ương Đảng đã thảo luận. (shrink)

Tao Te Ching sacred text, written in China around 600 BC, recommends cultivating non-action by observing the nature of the world. Tao Te Ching first articulated the idea of Wu Wei which means do that which consists in taking no action and order will prevail. The text explains the idea that we should stop trying to force action and get comfortable doing less. Taoism is widely understood to be a single (unity), unitary philosophy, social movement, and natural act. Then, when (...) we do move, our actions are natural and energetic. It can be summarized that Taoist principles are inaction or non-action, simplicity, and living in harmony with nature then everything accomplished the desired result. Tao Te Ching delivered a treatise on how to live in the world with goodness and integrity. Perhaps if we were more aware, we would worry less and could see better what actually needs doing. Therefore, Tao Te Ching reminds us that everyone has a choice to practice self-awareness and exercise their own power in and over the world for a present peaceful life. (shrink)

In a wholesale destructive or deconstructive critique of Western philosophical tradition, it is precisely this ethnocentric-phonocentric view of language that Jacques Derrida has chosen for his target. In Derrida’s critique, Hegel appears as one of the powerful enactors of that tradition yet peculiarly on the verge of turning away from it as “the last philosopher of the book and the first thinker of writing.”13 As Derrida sees it, phonocentrism in its philosophical dimension is also “logocentrism: the metaphysics of phonetic writing” (...) . Derrida makes it quite clear that such logocentrism is related to Western thinking and to Western thinking alone. Gayatri Chakravorty Spivak points this out in the translator’s preface to Of Grammatology: “Almost by a reverse ethnocentrism, Derrida insists that logocentrism is a property of the West…. Although something of the Chinese prejudice of the West is discussed in Part I, the East is never seriously studied or deconstructed in the Derridean text” . As a matter of fact, not only is the East never seriously deconstructed but Derrida even sees in the nonphonetic Chinese writing “the testimony of a powerful movement of civilization developing outside of all logocentrism” . When he looks within the Western tradition for a breakthrough, he finds it in nothing other than the poetics of Ezra Pound and his mentor, Ernest Fenollosa, who built a graphic poetics on what is certainly a peculiar reading of Chinese ideograms:This is the meaning of the work of Fenellosa [sic] whose influence upon Ezra Pound and his poetics is well-known: this irreducibly graphic poetics was, with that of Mallarmé, the first break in the most entrenched Western tradition. The fascination that the Chinese ideogram exercised on Pound’s writing may thus be given all its historical significance. [P. 92]Since Chinese is a living language with a system of nonphonetic script that functions very differently from that of any Western language, it naturally holds a fascination for those in the West who, weary of the Western tradition, try to find an alternative model on the other side of the world, in the Orient. This is how the so-called Chinese prejudice came into being at the end of the seventeenth and during the eighteenth centuries, when some philosophers in the West, notably Gottfried Wilhelm Leibniz, saw “in the recently discovered Chinese script a model of the philosophical language thus removed from history” and believed that “what liberates Chinese script from the voice is also that which, arbitrarily and by the artifice of invention, wrenches it from history and gives it to philosophy” . In other words, what Leibniz and others saw in the Chinese language was what they desired and projected there, “a sort of European hallucination,” as Derrida rightly terms it. “And the hallucination translated less an ignorance than a misunderstanding. It was not disturbed by the knowledge of Chinese script, limited but real, which was then available” . Zhang Longxi is on the faculty of the Department of English Language and Literature at Peking University. He is the author of A Critical Introduction to Twentieth-Century Theories of Literature and is currently studying comparative literature at Harvard University. (shrink)

TCCS - Việt Nam đang đứng trước ngưỡng cửa thập niên thứ hai, thế kỷ XXI. Tuy vậy, mốc thời gian không quan trọng bằng những đổi thay chóng mặt của quá trình quốc tế hóa đời sống kinh tế, và những biến đổi sâu sắc nó sẽ mang lại. Quá trình ấy, ngay bây giờ, lại được phóng đại qua lăng kính của những biến động toàn cầu do khủng hoảng kinh tế - tài chính 2007 - 2009, điều (...) có thể dẫn tới những biến đổi lớn về cấu trúc kinh tế nhân loại, cũng như diễn tiến địa - chính trị khắp nơi trên thế giới. (shrink)

The Wisdom of the Tao is filled with 144 ancient stories that express profound truth by fusing delightful anecdotes with philosophy. Here are stories that lead people to do the following: flow with life, live from the heart, develop an openness to possibilities, live in balance, drop expectations, embrace acceptance...[Stories] help us make sense of who we are and how we got here. They keep us sane as we try to absorb our experiences, our aging, and our emotions. Stories help (...) us visualize the future by taking the messages of yesterday and helping us get tomorrow right."--Page 2 of cover. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Humaneness and Justice in the Analects:On Tao Jiang's Origins of Moral-Political Philosophy in Early ChinaHagop Sarkissian (bio)IntroductionOne of the central themes of Tao Jiang's Origins of Moral-Political Philosophy in Early China is the contestation of the values of partialist humaneness and impartialist justice across diverse thinkers and texts throughout the classical period. His departure point is the Analects, which displays a keen awareness of the difficulties in balancing these (...) opposing values. Jiang's analysis of this dynamic is skillful, filled with Sinological detail and philosophical analysis.Here, I hope to add to Jiang's discussion, focusing on two broad points. First, I suggest two different interpretations of Jiang's analysis of ren 仁 as preference for kin in the Analects, and argue that one of these interpretations is more successful than the other. Second, I argue that aligning humaneness with partiality on the one hand, and justice with impartiality on the other, may obscure some of the Analect's views on these topics, even while illuminating others. In particular, I try to argue that justice cannot be understood as consisting of impartiality alone.Humaneness and JusticeJiang provides "thin or baseline definitions" of the key values of humaneness and justice so as to "schematize … competing normative values operative in the moral-political project during the classical period while … leaving room for variations on these broad underlying values among different inherited texts and the thinkers they are attributed to" (p. 35). They are as follows:[H]umaneness is understood in this book as the … natural inclination to be partial toward those who are close to us, especially our family/kin members; justice is defined here as … our exercise of impartial judgment on the merits of persons and states of affairs, especially in lieu of articulated and publicized standards and codes, irrespective of their relations to us. In other words, humaneness is partialist in nature, whereas justice is impartialist. Humaneness is understood in relational terms, whereas justice is non-relational by contrast. More importantly, precisely because of the relational nature of humaneness, [End Page 429] agent and recipient cannot be switched or substituted, whereas in justice agent and recipient are switchable and substitutable.This framework is fruitful, allowing Jiang to draw connections across texts and thinkers, highlighting aspects of the debates that too often remain hidden from view. His detailed analyses of concepts such as xiao (filial piety), jianai (impartial care), fa (objective standards), tian (Heaven), and shu (conscientious perspective taking) show how they relate to these overarching values. The schematization works, and the book repays careful reading.There are also points, however, where the alignment of humaneness with partiality on the one hand, and justice with impartiality on the other, can lead those familiar with these texts to wonder whether the presentation has, as a result, oversimplified some complex issues. I discuss two of these in what follows.Ren and PartialityJiang claims that the concept of ren in the Analects has two components or elements to it. As he puts it,[T]he way ren is articulated by Confucius, it contains both a partialist element favoring one's family and an impartialist element when dealing with others. … To put it in terms of the central terminologies employed in this book, ren in the Analects is a comprehensive category that contains the elements of both humaneness and justice.Jiang 2021, p. 53)Jiang's analysis of ren in terms of impartiality is compelling, so I will focus on the other half of the analysis—specifically, the claim that the concept of ren itself is partialistic (or, more accurately, has a notable partialist element). This claim may surprise some readers. For example, ren has often been contrasted with the partialistic xiao (filial piety) as the more impartial, public-facing virtue in Confucianism. Indeed, this contrast has been the focus of a strenuous and strident debate in Confucian ethics in modern times (see, e.g., Guo 2007; Guo 2004; Liu 2003), and has a pedigree going at least as far back as the Hou Hanshu (Chan 2004). However, such debates span multiple texts and thinkers in the Confucian tradition. We can still ask the more pointed... (shrink)

Inferences that result from exhaustification of a sentence S depend on the set of alternatives to S. In this paper, we present some inference patterns that are problematic for previous theories of alternatives and propose some structural constraints on the derivation of formal alternatives which derive the observations.

本书分两部分,上编主要探讨了教育哲学的概念、功能和使命,教育哲学的历史、现状及其未来展望,教育哲学的特质,中国传统教育哲学思想;下编探讨了知识经济观念对教育的影响、创新教育与教育创新的问题等。.

本书主要内容包括:战争价值问题的提出;战争价值思想的历史发展;战争价值主体;战争价值的本质及特点;战争价值诸表现形式;战争价值评价等。.

本书在故乡的土地上出现过一代又一代的文化名人和仁人志士而感到骄傲和自豪。书中以文学传记的形式,将他们中杰出人物介绍给广大读者,他们坚韧不拔、克服困难和精神给人以鼓舞,他们各具特色的人生经历和杰出贡献给 人以启发。.

Breheny et al. argue against the structural approach to alternatives. The empirical force of their argument comes mostly from challenges raised against Trinh and Haida. This paper aims to respond to these challenges, showing how they can be met by a natural refinement of Trinh and Haida’s proposal which turns out to capture additional facts previously not accounted for. Another aim of this paper is to recount the debate with enough precision and explicitness in order to enhance understanding and facilitate (...) future discussions. (shrink)

Publicado por primera vez en 1982 y merecedor del Premio Nacional de Ensayo en 1983, Lo bello y lo siniestro es un texto imprescindible para comprender la historia de las ideas estéticas y de la teoría del arte. Mediante el análisis de obras diversas -desde las pinturas renacentistas de Sandro Botticelli hasta la célebre película Vertigo de Alfred Hitchcock- el genial filósofo valora la evolución histórica de dos categorías estéticas opuestas, lo bello y lo siniestro, para descubrir lo que ambas (...) tienen de sublime. Eugenio Trías persigue y consigue incansablemente para ofrecer al lector uno de los ensayos más descollantes de nuestro tiempo. (shrink)

The essay examines the intersection between aesthetic the-ory and representations of the city in the periodical essay_ The Spectator_ (1711-1714). Focusing on this intersection allows for an analysis of the cultural work aesthetic pleasure is supposed to do according to _The Spectator_, and also shows key differenc-es between “spectatorial” and later, Kantian aesthetics. In _The Spectator_ aesthetic pleasure has to do with producing a model for how one should relate to the realm of politics—rather than disin-terest, the precondition of aesthetic (...) pleasure turns out to be disengagement. Read through the lens of the city, aesthetic pleasure turns out to be a key component in The Spectator’s vision of how to live a good life as a privileged subject of a modern state. (shrink)

近世大阪にあって公儀と不即不離の関係を保ち、独自の学風を築いた懐徳堂朱子学派の学問・思想の伝統と特質を、豊富な史料に基づいて考察した本格的な研究書。.

I argue that there is tension in Wittgenstein’s position on trivialities (i.e. tautologies and contradictions) in the Tractatus, as it contains the following claims: (A) sentences are pictures; (B) trivialties are not pictures; (C) trivialities are sentences. A and B follow from the “picture theory” of language which Wittgenstein proposes, while C contradicts it. I discuss a way to resolve this tension in light of Logicality, a hypothesis recently developed in linguistic research. Logicality states that trivialities are excluded by the (...) grammar, and that under the right analysis sentences which look trivial are in fact contingent. The tools necessary to support Logicality, I submit, were not available to Wittgenstein at the time, which explains his commitment to C. I end the paper by commenting on some points of contact between analytic philosophy and the generative enterprise in linguistics which are brought into relief by the discussion. (shrink)

This paper discusses a set of observations, many of which are novel, concerning differences between the adjectival modals _certain_ and _possible_ and their adverbial counterparts _certainly_ and _possibly_. It argues that the observations can be derived from a standard interpretation of _certain_/_certainly_ as universal and _possible_/_possibly_ as existential quantifiers over possible worlds, in conjunction with the hypothesis that the adjectives quantify over knowledge and the adverbs quantify over belief. The claims on which the argument relies include the following: (i) knowledge (...) implies belief, (ii) agents have epistemic access to their belief, (iii) relevance is closed under speakers’ belief, and (iv) commitment is pragmatically inconsistent with explicit denial of belief. (shrink)

No community fully achieves the ideal of the rule of law. Puzzles about the content of the ideal seem to make it necessarily unattainable (and, therefore, an incoherent ideal). Legal systems necessarily contain vague laws. They typically allow for change in the law, they typically provide for unreviewable official decisions, and they never regulate every aspect of the life of a community. It may seem that the ideal can never be achieved because of these features of legal practice. But I (...) ask what counts as a 'deficit' in the rule of law, and I argue that none of these features of legal practice necessarily amounts to a deficit. I conclude that communities fail to achieve the rule of law only because of official infidelity to law, and the failure of lawmakers to pursue the ideal (or their decision not to pursue it). The rule of law is not necessarily unattainable. (shrink)

Ciudad sobre ciudad compendia y resume a la perfección el proyecto filosófico de Eugenio Trías: la filosofía del límite. En anteriores libros Trías ha desarrollado separadamente lo que en este libro pretende articular de modo global. Lógica del limite desarrollaba una estética, La edad del espíritu, una filosofía de la religión y de la historia en función de lo que el autor denomina "la cita con lo sagrado, La razón fronteriza, se adentraba en el ámbito de la teoría del conocimiento, (...) Etica y condición humana, expone la naturaleza del ser del límite (el hombre) en su vertiente práctica y en su desarrollo cívico político. Ahora se trata de articular estos cuatro barrios que componen la ciudadela limítrofe, para construir la ciudad ideal, recuperando el proyecto platónico en su vertiente más innovadora... Sobre esos cuatro barrios se proyectan y desarrollan los conceptos fundamentales de la obra del autor: el ser del limite, la razón fronteriza y el suplemento simbólico. Trías desarrolla la ordenación de la ciudad y el despliegue de los barrios que la componen. Con ello consigue dar perfecta coherencia al proyecto de desarrollar la filosofía del límite y de ver las relaciones e interrelaciones que se dan entre esos diferentes barrios o ámbitos del pensamiento. Para desarrollar este proyecto Trías señala que la filosofía antes de ser un producto de la inteligencia, constituye una emoción. Por tanto este desarrollo vendrá marcado por tres emociones filosóficas fundamentales: el asombro, el vértigo y el amor-pasión. Tres elementos esenciales para comprender la noción del hombre como ser del límite, como anhelo de lo estético y de lo religioso en su afán de superar mediante lo simbólico las limitaciones impuestas a la razón por su carácter fronterizo. (shrink)

Human vision supports social perception by efficiently detecting agents and extracting rich information about their actions, goals, and intentions. Here, we explore the cognitive architecture of perceived animacy by constructing Bayesian models that integrate domain‐specific hypotheses of social agency with domain‐general cognitive constraints on sensory, memory, and attentional processing. Our model posits that perceived animacy combines a bottom–up, feature‐based, parallel search for goal‐directed movements with a top–down selection process for intent inference. The interaction of these architecturally distinct processes makes perceived (...) animacy fast, flexible, and yet cognitively efficient. In the context of chasing, in which a predator (the “wolf”) pursues a prey (the “sheep”), our model addresses the computational challenge of identifying target agents among varying numbers of distractor objects, despite a quadratic increase in the number of possible interactions as more objects appear in a scene. By comparing modeling results with human psychophysics in several studies, we show that the effectiveness and efficiency of human perceived animacy can be explained by a Bayesian ideal observer model with realistic cognitive constraints. These results provide an understanding of perceived animacy at the algorithmic level—how it is achieved by cognitive mechanisms such as attention and working memory, and how it can be integrated with higher‐level reasoning about social agency. (shrink)

This paper proposes a coevolutionary scenario on the origins of compositionality and word order regularity in human language, and illustrates it using a multi-agent, behavioral model. The model traces a `bottom-up' process of syntactic development; artificial agents, by iterating local orders among lexical items, gradually build up basic constituent word order(s) in sentences. These results show that structural features of language (e.g. syntactic categories and word orders) could have coevolved with lexical items, as a consequence of general learning mechanisms (e.g. (...) pattern extraction and sequential learning) initially not language-specific. Keywords: Computer simulation; language origin; coevolution; compositionality; word order regularity. (shrink)

The majority of the extant languages have one of three dominant basic word orders: SVO, SOV or VSO. Various hypotheses have been proposed to explain this word order bias, including the existence of a universal grammar, the learnability imposed by cognitive constraints, the descent of modern languages from an ancestral protolanguage, and the constraints from functional principles. We run simulations using a multi-agent computational model to study this bias. Following a local order approach, the model simulates individual language processing mechanisms (...) in production and comprehension. The simulation results demonstrate that the semantic structures that a language encodes can constrain the global syntax, and that local syntax can help trigger bias towards the global order SOV/SVO. (shrink)

The majority of the extant languages have one of three dominant basic word orders: SVO, SOV or VSO. Various hypotheses have been proposed to explain this word order bias, including the existence of a universal grammar, the learnability imposed by cognitive constraints, the descent of modern languages from an ancestral protolanguage, and the constraints from functional principles. We run simulations using a multi-agent computational model to study this bias. Following a local order approach, the model simulates individual language processing mechanisms (...) in production and comprehension. The simulation results demonstrate that the semantic structures that a language encodes can constrain the global syntax, and that local syntax can help trigger bias towards the global order SOV/SVO. (shrink)

To help academic associations in management develop, refine, and implement a code of ethics, we conducted a survey of management educators’ perception of the ethicality of 142 specific behaviors in teaching, research, and service. The results of the survey could be used to inform ethics committees of these associations regarding the level of acceptability of such conduct. The potential value of our study for the Academy of Management or similar management associations lie in our (1) systematically involving the members in (...) building support for the code of ethics, (2) assessing members’ ethical judgments on both cross-sectional and longitudinal bases so as to identify areas needing particular attention in ethical training, (3) providing an extensive list of specific examples of questionable and potentially unethical behaviors so as to make it easier to implement the code, and (4) providing a template survey document for potential use in involving more stakeholder groups in the development of codes of ethics. (shrink)

The number of articles published in open access journals has increased dramatically in recent years. Simultaneously, the quality of publications in these journals has been called into question. Few studies have explored the retraction rate from OAJs. The purpose of the current study was to determine the reasons for retractions of articles from OAJs in biomedical research. The Medline database was searched through PubMed to identify retracted publications in OAJs. The journals were identified by the Directory of Open Access Journals. (...) Data were extracted from each retracted article, including the time from publication to retraction, causes, journal impact factor, and country of origin. Trends in the characteristics related to retraction were determined. Data from 621 retracted studies were included in the analysis. The number and rate of retractions have increased since 2010. The most common reasons for retraction are errors, plagiarism, duplicate publication, fraud/suspected fraud and invalid peer review. The number of retracted articles from OAJs has been steadily increasing. Misconduct was the primary reason for retraction. The majority of retracted articles were from journals with low impact factors and authored by researchers from China, India, Iran, and the USA. (shrink)

This article explores aspects of the theory of the constitution of space in the work of Edmund Husserl that appear in his late, posthumously published writings on the themes of intersubjectivity and generativity, which the article proposes imply a theory of environmental experience. It identifies and examines Husserl’s use of the locution Umweltlichkeit as it appears in these late works, proposing a rendering of this term as environmentality. This concept, the article argues, functions operatively in Husserl’s late work, indicating a (...) relationship between his descriptions of the lived bodily constitution of spatiality and his conception of the spatio-environmental nature of the intersubjective and historical becoming of human community. In this way, the article proposes that through the concept of environmentality, Husserl articulates a phenomenological conception of the generativity of space. (shrink)