Glowacki offers many new directions for understanding and even eliminating the problem of war, especially creating positive interdependencies with out-group members. We develop Glowacki's intriguing proposition that in-group dynamics provide a route to peace by describing a prosocial motivational system, the caregiving system, that aligns individual interests and eliminates the need to use coercion to achieve mutually beneficial outcomes.

Liver transplantation (LT) activities during the COVID-19 pandemic have been curtailed in many countries. The impact of various policies restricting LT on outcomes of potential LT candidates is unclear. We studied all patients on the nationwide LT waitlists in Hong Kong and Singapore between January 2016 and May 2020. We used continuous time Markov chains to model the effects of different scenarios and varying durations of disruption on LT candidates.

有品社會是培養出來的！ 自《黃崑巖談教養》一書出版後，黃崑巖就成了「教養的代言人」 在《黃崑巖談有品社會》，他再度從家庭教育、大學教育、醫學教育，乃至中、美、英社會及日常生活來談有教養的社會，不僅借鏡國外良好的典範，也從文化、教育制度上的不同分析國內外教養的差異，希望我國的教養水準能 更為提升 回憶錄自傳出版不久以後，聯經出版公司的發行人林載爵先生，主編林芳瑜女士聯袂來我家裡，坐在一起從南談到北，也從天談到地，當然也談到我的《談教養》，就自然觸及該書銷售的實情。林先生及林女士異口同聲地說我為 何不寫《談教養二》一書？這事就此打斷，以後沒有再提。 等他們都走了，在空蕩蕩的家中一個人想起他們的建議，這本書的概念油然浮現。說實話，龍應台女土曾經打了一通電話，告訴我我的名字和教養兩個字連在一起了。龍女士打電話來以前，胡忠信先生也在台灣的電視說，黃某某 是位醫生又是教養的教父，現在胡志強的案件爆發了，他為什麼不講話？但當時我人在美國加州，答不上話。這兩個人都配得上稱為名嘴，兩個人都提起我的名字，可見教養兩個字已經掀起了一陣風潮。 其實，有不少高中以及大一的通識課程，舉行了《談教養》讀後感的論文比賽，高雄大學工學院的黃院長還以率團來見我當作入圍的獎品哩！ 嘉義縣政府也大量訂購，為的是要送縣府同仁共讀討論。這些都促成我寫這本書，期間還蒙吳豐山先生的鼓勵，他二○○四年二月十四日曾擔任兩位總統候選人陳水扁及連戰先生的電視辯論會歷史性的協調人。 本書仍以談教養為主，但從各種角度去檢視這個社會因為不重視教養而成了什麼樣子。我自從一九八二年回台之後，一直在觀察我們的社會，思辨其變化的原因。這本書選了約二十個現象是有關我們大眾教養不足的結果，加以申 論。目的無外乎在喚起國人的注意，並加以改善。 書裡提到「知識分子」四個字，我主張我們早日迎合世界潮流而改稱「智識分子」。智識分子有異於知識分子，是前者在處裡問題時，除了要有以前強調的 IQ 之外，現代的智識分子更應具有情緒管理的要領。情緒管理就是英文的 EQ ，是做人的教育，是真正教育的精髓，也是近代教育成敗的關鍵。 但是誰的情緒需要管理？答案是誰的情緒都得管理，包括自己的以及周遭有來往的人。中國近代社會與西歐列強接觸的結果，自敗於西洋的船堅砲利，而提出了學以致用的口號，迄至近年。國內的教育長期在這種醬缸裡浸淫的結 果，產生了畸型的教育法，國人叫做「一試定江山」，求學過程伴隨著學校老師及家長的體罰與關照，很少是不痛苦的。 美國教育部也清楚這種教育法的問題，所以有一次美國教育部的官員在訪查我們醫學系的運作時，曾經公開問過：「貴國依一試定江山的考試制度而招進醫護人員，怎能確保他或她會是個好醫生？」 前台灣駐南非末代大使陸以正曾經說過，一個社會若只強調學以致用，久了，會變得膚淺並技術化，我們社會所面對的教育問題，正是價值觀與技術化的問題。所幸國內具有慧眼的教育家已看到這問題的後果而呼籲改正，品格教 育的重要性也得到了應有的重視。 是的，追根究柢，人要有品格、要有教養，社會才會有文化以及品格內涵，住在人人盡責、利他而富於正義感的社會，就能享受幸福。.

本书作者对逻辑学、自然辩证法、科学技术哲学、科学技术社会学、科学技术与经济、知识创新、生态文明等领域的独到见解。.

Xiu zhen xu yu (wai pian) -- Tan Lao sui gan -- Yin shi yang zhen.

Religious beliefs have often been taken either as absolutely foundational to all others or as ultimately founded on something else. This essay starts with an endorsement of the contemporary critique of foundationalism but sets its task as to search for the foundation of religious belief after foundationalism. In its third and main part, it argues for a Wittgensteinian reflective equilibrium as such a foundation. In this reflective equilibrium, religious beliefs are no more and no less foundational to, or founded by, (...) other beliefs and practices. To appreciate this perspective better, I argue,in the first part, that Kai Neilsen's charge of Wittgenstein as a fideist is not accurate, and, in the second part, that D. Z. Phillips's fideistic contentions are unWittgensteinian. (shrink)

Huang's book analyzes the major Neo-Confucian philosophers from the eleventh to the sixteenth centuries. Focusing on metaphysical, epistemological, and ethical philosophical issues, this study presents the historical development of the Neo-Confucian school, an outgrowth of ancient Confucianism, and characterizes its thought, background, and influence. Key concepts—for example ^Utai-ji (supreme ultimate), ^Uxin (mind), and ^Uren (humanity)—as interpreted by each thinker are discussed in detail. Also examined are the two major schools that developed during this period, Cheng-Zhu, School of Principle, and (...) Lu-Wang, School of Mind. These schools, despite different philosophical orientations, were convinced that their common goal, to bring about a harmonious relationships between man and the universe and between man and man, could be achieved through different ways of philosophizing. To understand the Chinese mind, it is necessary to understand Neo-Confucianism as a reformation of early Confucianism. This analytical presentation of major Neo-Confucian philosophers, from the eleventh to the sixteenth centuries, examines Zhou Dun-yi (1017-1073), Shao Yong (1011-1077), Zhang Zai (1020-1077), Cheng Hao (1032-1085), Cheng Yi (1033-1107), Zhu Xi (1130-1200), Lu Xiang-shan (1139-1193), and Wang Yang-ming (1427-1529). With its focus on metaphysical, epistemological, and ethical philosophical issues, Huang's study presents the historical development of the Neo-Confucian school, an outgrowth of ancient Confucianism, and characterizes its thought, background, and influence. Key concepts—for example, ^Utai-ji (supreme ultimate), ^Uxin (mind), and ^Uren (humanity)—as interpreted by each thinker are discussed in detail. The two major schools that developed during these six centuries are examined as well. Lu-Wang, School of Mind, developed in criticism of Cheng-Zhu, School of Principle. The two schools, despite different approaches toward their philosophical pursuits, were convinced that their common goals, to bring about harmonious relationships between man and the universe and between man and man, could be achieved through different ways of philosophizing. To understand the Chinese mind, it is necessary to understand Neo-Confucianism as a reformation of early Confucianism. Scholars of Eastern religions and philosophy will appreciate the objective interpretations of each thinker's philosophy, for which pertinent passages spoken by each man have been selected and translated by the author from the original Chinese, and the comparisons of the Neo-Confucian philosophies with those of the West. An introduction provides the historical background in which to study the rise of Neo-Confucianism. The study is organized ehronologically and includes a glossary of terms and a bibliography which serves as a helpful guide for further research. (shrink)

2002 nian Huang Shouqi jiao shou dan chen jiu shi zhou nian -- 2005 nian Huang Shouqi jiao shou shi shi shi wu zhou nian.

There is disagreement in the literature about the exact nature of the phenomenon of empathy. There are emotional, cognitive, and conditioning views, applying in varying degrees across species. An adequate description of the ultimate and proximate mechanism can integrate these views. Proximately, the perception of an object's state activates the subject's corresponding representations, which in turn activate somatic and autonomic responses. This mechanism supports basic behaviors that are crucial for the reproductive success of animals living in groups. The Perception-Action Model, (...) together with an understanding of how representations change with experience, can explain the major empirical effects in the literature. It can also predict a variety of empathy disorders. The interaction between the PAM and prefrontal functioning can also explain different levels of empathy across species and age groups. This view can advance our evolutionary understanding of empathy beyond inclusive fitness and reciprocal altruism and can explain different levels of empathy across individuals, species, stages of development, and situations. Key Words: altruism; cognitive empathy ; comparative; emotion; emotional contagion; empathy ; evolution; human; perception-action; perspective taking. (shrink)

In this chapter, Stephanie Collins examines the idea that individuals can acquire ‘membership duties’ as a result of being members of a group that itself bears duties. In particular, powerful and wealthy states are duty-bearing groups, and their citizens have derivative membership duties (for example, to contribute to putting right wrongs that have been done in the past by the group in question, and to increase the extent to which the group fulfils its duties). In addition, she argues, individuals (...) have duties to signal their willingness to coordinate with others so as to do more good than the sum of what each could do on their own. Putting these two things together, Collins suggests, individuals’ duties in (for instance) matters of global poverty might be largely driven by such group-based considerations, leaving little room for the duties that would follow from more individualistic reasoning. (shrink)

A memoir of one womanÆs struggle against breast cancer reveals how she channeled her energy to transform her life, even as she was dying.

How can something finite mediate an infinite God? Weaving patristics, theology, art history, aesthetics, and religious practice with the hermeneutic phenomenology of Hans-George Gadamer and Jean-Luc Marion, Stephanie Rumpza proposes a new answer to this paradox by offering a fresh and original approach to the Byzantine icon. She demonstrates the power and relevance of the phenomenological method to integrate hermeneutic aesthetics and divine transcendence, notably how the material and visual dimensions of the icon are illuminated by traditional practices of (...) prayer. Rumpza's study targets a problem that is a major fault line in the continental philosophy of religion – the integrity of finite beings I relation to a God that transcends them. For philosophers, her book demonstrates the relevance of a cherished religious practice of Eastern Christianity. For art historians, she proposes a novel philosophical paradigm for understanding the icon as it is approached in practice. (shrink)

Far from an elite practice reserved for the highly educated, criticism is all around us. We turn to the Yelp reviewers to decide what restaurants are best, to Rotten Tomatoes to guide our movie choices, and to a host of voices on social media for critiques of political candidates, beach resorts, and everything in between. Yet even amid this ever-expanding sea of opinions, professional critics still hold considerable power in guiding how we make aesthetic judgements. Philosophers and lovers of art (...) continue to grapple with questions that have fascinated them for centuries: How should we engage with works of art? What might enhance such encounters? Should some people’s views be privileged? Who should count as a critic? And do critics actually help us appreciate art? In Two Thumbs Up, philosopher Stephanie Ross tackles these questions, revealing the ways that critics influence our decisions, and why that’s a good thing. Starting from David Hume’s conception of ideal critics, Ross refines his position and makes the case that review-based journalistic or consumer reporting criticism proves the best model for helping us find and appreciate quality. She addresses and critiques several other positions and, in the process, she demonstrates how aesthetic and philosophical concerns permeate our lives, choices, and culture. Ultimately, whether we’re searching for the right wine or the best concert, Ross encourages us all to find and follow critics whose taste we share. (shrink)

In a recent and provocative essay, Christopher Bartel attempts to resolve the gamer’s dilemma. The dilemma, formulated by Morgan Luck, goes as follows: there is no principled distinction between virtual murder and virtual pedophilia. So, we’ll have to give up either our intuition that virtual murder is morally permissible—seemingly leaving us over-moralizing our gameplay—or our intuition that acts of virtual pedophilia are morally troubling—seemingly leaving us under-moralizing our game play. Bartel’s attempted resolution relies on establishing the following three theses: (1) (...) virtual pedophilia is child pornography, (2) the consumption of child pornography is morally wrong, and (3) virtual murder is not murder. Relying on Michael Rea’s definition of pornography, I argue that we should reject thesis one, but since Bartel’s moral argument in thesis two does not actually rely thesis one that his resolution is not thereby undermined. Still, even if we grant that there are adequate resources internal to Bartel’s account to technically resolve the gamer’s dilemma his reasoning is still unsatisfying. This is so because Bartel follows Neil Levy in arguing that virtual pedophilia is wrong because it harms women. While I grant Levy’s account, I argue that this is the wrong kind of reason to resolve the gamer’s dilemma because it is indirect. What we want is to know what is wrong with virtual child pornography itself. Finally, I suggest alternate moral resources for resolving the gamer’s dilemma that are direct in a way that Bartel’s resources are not. (shrink)

In this paper, I consider a particular amoralist challenge against those who would morally criticize our single-player video play, viz., “come on, it’s only a game!” The amoralist challenge with which I engage gains strength from two facts: the activities to which the amoralist lays claim are only those that do not involve interactions with other rational or sentient creatures, and the amoralist concedes that there may be extrinsic, consequentialist considerations that support legitimate moral criticisms. I argue that the amoralist (...) is mistaken and that there are non-consequentialist resources for morally evaluating our single-player game play. On my view, some video games contain details that anyone who has a proper understanding of and is properly sensitive to features of a shared moral reality will see as having an incorrigible social meaning that targets groups of individuals, e.g., women and minorities. I offer arguments to support the claim that there are such incorrigible social meanings and that they constrain the imaginative world so that challenges like “it’s only a game” lose their credibility. I also argue that our responses to such meanings bear on evaluations of our character, and in light of this fact video game designers have a duty to understand and work against the meanings of such imagery. (shrink)

A surfeit of research confirms that people activate personal, affective, and conceptual representations when perceiving the states of others. However, researchers continue to debate the role of self–other overlap in empathy due to a failure to dissociate neural overlap, subjective resonance, and personal distress. A perception–action view posits that neural-level overlap is necessary during early processing for all social understanding, but need not be conscious or aversive. This neural overlap can subsequently produce a variety of states depending on the context (...) and degree of common experience and emotionality. We outline a framework for understanding the interrelationship between neural and subjective overlap, and among empathic states, through a dynamic-systems view of how information is processed in the brain and body. (shrink)

Why, morally speaking, ought we do more for our family and friends than for strangers? In other words, what is the justification of special duties? According to partialists, the answer to this question cannot be reduced to impartial moral principles. According to impartialists, it can. This paper briefly argues in favour of impartialism, before drawing out an implication of the impartialist view: in addition to justifying some currently recognised special duties, impartialism also generates new special duties that are not yet (...) widely recognised. Specifically, in certain situations, impartial principles generate duties to take actions and adopt attitudes in our personal lives that increase the chance of new or different special relationships being formed—new or different friendships, family-like relationships, relationships akin to co-nationality, and so on. In fact, even if one thinks partialism is the best justification of the duties we have once in special relationships, impartialist justifications for taking steps to form such relationships should have some sway. Moreover, a little reflection shows that these duties are not as demanding or counterintuitive as one might expect. (shrink)

There is currently little empirical information about attitudes towards cognitive enhancement - the use of pharmaceutical drugs to enhance normal brain functioning. It is claimed this behaviour most commonly occurs in students to aid studying. We undertook a qualitative assessment of attitudes towards cognitive enhancement by conducting 19 semi-structured interviews with Australian university students. Most students considered cognitive enhancement to be unacceptable, in part because they believed it to be unethical but there was a lack of consensus on whether it (...) was similar or different to steroid use in sport. There was support for awareness campaigns and monitoring of cognitive enhancement use of pharmaceutical drugs. An understanding of student attitudes towards cognitive enhancement is important in formulating future policy. (shrink)

In this chapter, Stephanie Collins examines the idea that individuals can acquire ‘membership duties’ as a result of being members of a group that itself bears duties. In particular, powerful and wealthy states are duty-bearing groups, and their citizens have derivative membership duties (for example, to contribute to putting right wrongs that have been done in the past by the group in question, and to increase the extent to which the group fulfils its duties). In addition, she argues, individuals (...) have duties to signal their willingness to coordinate with others so as to do more good than the sum of what each could do on their own. Putting these two things together, Collins suggests, individuals’ duties in (for instance) matters of global poverty might be largely driven by such group-based considerations, leaving little room for the duties that would follow from more individualistic reasoning. (shrink)

Individuals sometimes pass their duties on to collectives, which is one way in which collectives can come to have duties. The collective discharges its duties by acting through its members, which involves distributing duties back out to individuals. Individuals put duties in and get (transformed) duties out. In this paper we consider whether (and if so, to what extent) this general account can make sense of states' duties. Do some of the duties we typically take states to have come from (...) individuals having passed on certain individual duties? There are complications: states can discharge their duties by contracting fulfilment out to non-members; states seem able to dissolve the duties of non-members; and some of states' duties are not derived in this way. We demonstrate that these complicate, but do not undermine, the general account and its application to states. And the application has an interesting upshot: by asking which individuals robustly participate in this process of duty transfer-and-transformation with a given state, we can begin to get a grip on who counts as a member of that state. (shrink)

Much research on cognitive development focuses either on early-emerging domain-specific knowledge or domain-general learning mechanisms. However, little research examines how these sources of knowledge interact. Previous research suggests that young infants can make inferences from samples to populations (Xu & Garcia, 2008) and 11- to 12.5-month-old infants can integrate psychological and physical knowledge in probabilistic reasoning (Teglas, Girotto, Gonzalez, & Bonatti, 2007; Xu & Denison, 2009). Here, we ask whether infants can integrate a physical constraint of immobility into a statistical (...) inference mechanism. Results from three experiments suggest that, first, infants were able to use domain-specific knowledge to override statistical information, reasoning that sometimes a physical constraint is more informative than probabilistic information. Second, we provide the first evidence that infants are capable of applying domain-specific knowledge in probabilistic reasoning by using a physical constraint to exclude one set of objects while computing probabilities over the remaining sets. (shrink)

Although the terms mentor and thesis advisor (or research supervisor) are often used interchangeably, the responsibilities associated with these roles are distinct, even when they overlap. Neither are role models necessarily mentors, though mentors are role models: good examples are necessary but not sufficient. Mentorship is both a personal and a professional relationship. It has the potential for raising a number of ethical concerns, including issues of accuracy and reliability of the information conveyed, access, stereotyping and tracking of advisees, and (...) the abuse of power. Nevertheless, mentors can be critically important for professional success and are one of a number of elements that affect the responsible conduct of research. In addition, the community as a whole has a responsibility to mentor junior members. (shrink)

Forsyth (J Pers Soc Psychol 39(1): 175-184, 1980) argued that ethical ideology includes the two orthogonal dimensions of relativism and idealism. Relativists determine morality by looking at the complexities of the situation rather than relying on universal moral rules, while idealists believe that positive consequences can always be obtained without harming others. This study examined the role of ethical ideology as a moderator between justice and constructive and deviant reactions to injustice. Students with work experience (N = 200) completed Bennett (...) and Robinson's (J Appl Psychol 85(3): 349-360, 2000) measure of Workplace Deviance, Gill's (Reactions to injustice: Development and validation of a measure. Unpublished doctoral dissertation, University of Western Ontario, 2005) Reactions to Injustice measure, and the Ethics Position Questionnaire (Forsyth, 1980), and provided ratings of justice in their own workplace. Hierarchical regressions revealed a significant main effect of idealism on deviance and constructive behaviors, and three-way interactions between idealism, relativism, and some types of justice. These findings suggest that ethical ideology plays a significant role in predicting responses to injustice. (shrink)