This article discusses the implications of the idea of Asia as method, a discursive strategy in Asian studies popularised by Kuan-Hsing Chen, in the context of Korean education. Chen has pointed to the one-way flow of knowledge into Asia from the West and has urged using ‘Asia as method’ in the production of post-colonial and anti-imperialist knowledge. The research interests of this article are twofold. First, I analyse ‘Asia as method’ as a strategy (...) to de-universalise the West, particularly given the historical complexity in East Asia. I trace the historical context of the word ‘Asia’, beginning with the traditional Sino-centric period and continuing to the Japanese colonial occupation. Second, I explore the possibility of using ‘Asia as method’ in the sense that Chen proposes, particularly in the context of Korean education. This article examines the ‘East Asian style of education’ as a platform for discussion of the potential for constructing ‘Asia as method’ in educational studies. In conclusion, I argue that for Asia as method to be viable as a strategy for change, Asia itself must be conceived as an ongoing construction based on the inter-referencing of multiple histories and cultural imaginaries. (shrink)

Scientific advancement is inextricably linked to cultural advancement, and historically the arts have worked hand in hand with technological change. This essay explores some of the connections that exist between science, technology, and the arts, privileging instances where technological change resulted in new forms of artistic creation. Although the role of the arts in contemporary society has ebbed in comparison to that of technology and science, the essay argues that quality, meaningfulness, and longevity are key components in how the arts (...) can retain cultural value in today’s technocentric world. It explores significant instances from the history of music and visual art as the authors make the case that the methods of science and art are both distinct yet commensurate in their ability to shape the values and ideas of contemporary society. (shrink)

Nietzsche represents in an interesting way the well-worn Western approach to Asian philosophical and religious thinking: initial excitement, then neglect by appropriation, and swift rejection when found to be incompatible with one’s own tradition, whose roots are inexorably traced back to the ‘ancient’ Greeks. Yet, Nietzsche’s philosophical critique and methods - such as ‘perspectivism’ - offer an instructive route through which to better understand another tradition even if the sole purpose of this exercise is to perceive one’s own limitations through (...) the eyes of the other: a self-destruktion of sorts. To help correct this shortcoming and begin the long overdue task of even-handed dialogue - or contemporary comparative philosophy - we will be served well by looking at Nietzsche’s mistakes, which in turn informed the tragic critic of the West of the last century, Martin Heidegger. We may learn here not to cast others in one’s own troubled image; and not to reverse cultural icons: Europe’s Superman, and Asia’s Buddha. (shrink)

The immense outpouring of archaeological discoveries this past century has shed new light on ancient East Asia, and China in particular. Yet in concert with this development another, more troubling, trend has likewise gained momentum: the looting of cultural heritage and the sale of unprovenienced antiquities. Scholars face difficult questions, from the ethics of working with objects of unknown provenance, to the methodological problems inherent in their research. The goal of this Element is to encourage scholars to critically examine (...) their relationships to their sources and reflect upon the impact of their research. The three essays in this Element present a range of disciplinary perspectives, focusing on systemic issues and the nuances of method versus ethics, with a case study of the so-called 'Han board' MSS given as a specific illustration. This title is also available as open access on Cambridge Core. (shrink)

Background. Studies on teacher emotion have steadily become more prominent. However, it has been observed that scholarship on teacher emotion has been dominated by contributions from Western societies. In the absence of a critical mass of empirical research generated from within the region such as Asia, lack of knowledge and capacity to inform policy and practice in teacher education and evaluation mechanism. Methods. The current study sought to mirror the patterns of knowledge production in teacher emotion in terms of (...) research topics, types and methods and how they have evolved over time in Asia between 1989 and 2018. By using a descriptive quantitative analysis approach, we review a corpus of 154 articles on teacher emotion published in peer-review journals in Asia. It began with a systematic search in seven widely used electronic databases for abstracts of potentially relevant studies. Results. As observed, the trend represents a sea change in the volume of publications in Asia although the overall volume of research is still relatively low. Results also identify that although quantitative methods were most commonly used, the findings reveal a more balanced distribution since 1993. Furthermore, the use of qualitative and mixed methods of research has undergone a marked increase in the past ten years. However, as the majority of articles were exploratory-oriented, intervention and experimental studies were largely lacking, which resulted in the ‘so-what’ story being missing. Conclusions. A functionalist perspective suggests that knowledge production in teacher emotion research in Asia is either at the late first stage or the emerging second stage. Recommendations have been provided based on the major results and challenges. (shrink)

Recently, scholars have begun to shift their focus toward the idea of the marketization of startups and the relationship with entrepreneurial psychology or other factors; however, the establishment of a unified and clear standard of entrepreneurship educational methods remains unfulfilled. Our study investigates 46 representative startups in four industries, including financial technology, biotechnology, education, and cultural tourism areas in Guangdong-Hong Kong-Macao Greater Bay Area and Southeast Asia to observe factors from different backgrounds but matter in common for building entrepreneurship (...) education systems and methods in different countries. We used the fuzzy qualitative comparison method to survey startup entrepreneurs and executives through questionnaires, selecting startup key factors including entrepreneurial psychology, product advantage, market and cultural environment, entrepreneurial policy, and geographical advantage. The survey was conducted on six key variables, namely, geographical advantage, to observe the conditional grouping and paths of factors influencing the establishment of Startups from an overall perspective. This study explores the path combination that plays a key role in the establishment of new enterprises, and further uses specific industry cases to verify the rationality and credibility of the path combination. The main conclusions are as follows: There are five combination paths affecting the establishment of new enterprises, which are “psychology and market,” “psychology, product, and region,” “psychology, culture and policy,” “psychology, market, and culture,” and “market, policy, and region” combination paths; Entrepreneur psychology, market environment, and entrepreneurship policy are the core conditions to improve the effectiveness of the establishment of new enterprises, while the other three variables are non-core variables in different paths; There are different paths of entrepreneurial paths and factor combinations in different regions or industries. (shrink)

This paper aims to critically reflect on the possibility of developing a distinctive Taiwanese philosophy of education in the global world. The inquiry into the Taiwanese philosophy of education involves a more profound request for Taiwan identity, which is like a sprectre, continuously facing the threat of being eradicated, sometimes emerging and sometimes disappearing. Taiwan is being under erasure. To unravel the predicament, this paper uses Derrida’s sous rature and the notion of deconlonisation. Taiwan is now recognised as a democratic (...) state, but it was ruled by different colonial regimes during various periods in history. The colonial history has embedded in Taiwan’s current conundrum of identity and philosophy of education. This paper argues that decolonisation involves two levels: ‘Asia as method’ and ‘Native as method’. By addressing both, the lived experiences of the people can be genuinely acknowledged, as well as their identity. Then, a distinctive native philosophy of education becomes possible. (shrink)

Background: This article describes the types of community-wide benefits provided by investigators conducting public health research in South Asia as well as their self-reported reasons for providing such benefits. Methods: We conducted 52 in-depth interviews to explore how public health investigators in low-resource settings make decisions about the delivery of ancillary care to research subjects. In 39 of the interviews respondents described providing benefits to members of the community in which they conducted their study. We returned to our narrative (...) dataset to find answers to two questions: What types of community-wide benefits do researchers provide when conducting public health intervention studies in the community setting, and what reasons do researchers give when asked why they provided community-wide benefits? Findings: The types of community-wide benefits delivered were directed to the health and well-being of the population. The most common types of benefits delivered were the facilitation of access to health care for individuals in acute medical need and emergency response to natural disasters. Respondents' self-reported reasons when asked why they provided such benefits fell into 2 general categories: intrinsic importance and instrumental importance. (shrink)

From a largely Western phenomenon, the “animal turn” has, in recent years, gone global. Animals and Human Society in Asia: Historical, Cultural and Ethical Perspectives is just such a timely product that testifies to this trend.But why Asia? The editors, in their very helpful overview essay, have from the outset justified the volume's focus on Asia and ensured that this is not simply a matter of lacuna filling. The reasons they set out include: the fact that (...) class='Hi'>Asia is the cradle of early human settlement and animal domestication; Asia encompasses an extreme diversity of closely connected ecosystems and human cultures; Asia is the place where the world's major religions originated; and, as in other parts of the world, Asia's use of animals for food and other utilitarian purposes constitutes a prominent feature of its culture. All of these factors, they argue, made Asia a unique lab for the exploration of major developments in human civilization and the complexities of human-animal interactions.Based on these premises, the book is divided into four parts, each concentrating on areas that the editors consider to have paramount significance in world history: Part I, “Hunting and Domestication”; Part II “Animals as Food”; Part III “Animals at War”; and Part IV “Animals in Culture and Religion.” As many good works on animal studies do, the volume adopts a truly cross-disciplinary approach, uniting scholars from disciplines as diverse as archaeology, history, anthropology, art, religion, literature, and cultural studies. It too takes an interregional approach and covers a vast geographical area, stretching from the western edge of Asia in the Levant to Central Asia, where once roamed the horses of the nomadic pastoral tribes, to the other end of Asia, including India, China, and Japan. Temporally impressive as well, the work takes us from the deep history of the Paleolithic period up to the contemporary world, exploring the diverse roles that a wide range of animals—horses, donkeys, camels, elephants, tigers, and so forth—have played in Asia's rich and unique past and present.Strong in archaeology, Part I, “Hunting and Domestication,” responds to the much-called for “deep” or “coevolutionary” history of human-animal relations in recent years. The three chapters discuss, respectively, the roles that proboscideans have played in the diet and culture of early societies in Paleolithic China and beyond; the ways in which animals of all sizes have been increasingly integrated into the diet, daily uses, trade, and warfare in Holocene Negev; and the diversifying roles played by donkeys in the early Bronze Age in Southern Levant as a food source, a means of transport and in ritual sacrifices. Together, they demonstrate, with reference to telling archaeological evidence how the early societies in this region have been highly dependent upon the increasingly sophisticated interactions with and uses of mega-herbivores in the protracted and by no means clear-cut transition from hunting and herding towards the agricultural way of life, affirming the co-existing and co-constituting relations between humans and other animals in the deep past of Asia.The chapters in the section on “Animals at War” equally reveal the crucial roles that animals have played in the military sphere, as either a practical war technology or a show of military power. “Elephants in Mongol History” revisits the thesis of elephant-mounted troops in South and Southeast Asia as a barrier to Mongol expansion. Through its lively account of the pivotal battles in Mongolian history, especially that against India and China, it illustrates with great success the complex interactions between animals (especially elephants, horses, and humans), technology, and the geographical environment, which jointly exercised their influence on the outcome of warfare and degree of success of political rule. Turning away from the dynamic of warfare, the following two chapters explore the biopolitical question of the management of the horse as a bio-resource in the Mamluk Sultanate of Egypt and Syria (1250–1517) and early Ming Dynasty China, respectively. The first one places its focus on the breeding, procurement, and feeding of the horse subjects in question, while the latter concentrates on the human organization of various resources for the upkeep of government horses—a conventional area of study called “horse administration” in the institutional history of the government in China.The last section, “Animals in Culture and Religion,” examines the changing images of apex predators, such as lions and tigers, in Buddhist perceptions from South Asia to East Asia; the cult of the Horse King in late Imperial China; and the significance of animal signs in Mongolian historiography. They represent an established approach in animal studies that seeks to understand different aspects of human culture through symbolic or metaphorical animals. Instead of treating the animals discussed as mere abstractions, which has been a frequent criticism of works that adopt this approach, the relations between the symbolic animals and their prototype in the natural world were attentively explored. The essay on the cult of the Horse King, for example, closely links the wax and wane of the cult since late imperial China with the changing use and subsequent disuse of the actual horses in agriculture, transportation, commerce, and quotidian life. Yet, classic as these essays on symbolic animals are, one does feel slightly unsatiated when coming to the end of this section, which also marks the end of this volume. Having been reminded early in the introductory essay that Asia was “a major site for the emergence of moral teachings and ethical guidance on the treatment of animals” and how this legacy “still affects the lives of billions of humans to this very day,” one feels naturally rather let down that no article in this volume directly addresses this vital ethical dimension, especially since it belongs to a series on “animal ethics.”Indeed, regarding the task of placing either the nonhuman animals or the ethical relations between humans and other animals center stage, the essays in this volume achieve only varying levels of success. Some authors exhibit a more acute awareness of what “animal studies” or “animal ethics” might entail epistemically and methodically and experiment by paying closer attention to the species-specific characteristics, experience, and agency of nonhuman animals in order to cast off the deified anthropocentrism previously ruled in humanist scholarship. However, others have made no such attempt. For example, in Part II of “Animals as Food,” an essay on the production and consumption of milk in contemporary China, albeit alert to the issue of health hazards to consumers, omits any consideration of the subject from the dairy cows’ perspective under the modern intensive farming system. Moreover, otherwise superb research on the tuna-fishing industry in Japan, with its insightful discussion of the nexus between knowledge economies and imperial politics, too passes over any discussion of the fate of the tuna, whether collectively as a group of living organisms containing 15 species or individually as animals with an embodied experience. One does ponder whether these essays would fit better in a volume on the cultural history of food or on the entwining history of knowledge production, economics, and politics, which conventionally position human interests at the center of research.Taken as a whole, this is an impressive volume that directs our attention to the hitherto understudied world of Asia in animal studies. The long durée, with its interdisciplinary and interregional approach, also most powerfully presents a past in Asia that could not have been the same without the participation of animals at every level, from everyday life to the shaping of cultural values, the construction of belief systems, the building of a national identity, and even the rise and fall of regimes. Scholars and students interested in expanding the frontier of our understanding of the world with a more inclusive “we” should find a wealth of interesting subjects on which to build further research. Finally, the volume also presents a fitting occasion for all scholars committed to animal studies to consider the grave challenge confronting the field that arose alongside its growing respectability and rapid expansion: Should it be oriented toward the destabilization of our previously anthropocentric conception of the world? Or should no such perimeter be imposed, as in this volume? The overall breadth and limitations of this volume leave one pondering this issue. (shrink)

As the first dictionary of philosophy in East Asia, Neo-Confucian Terms Explained constructed for the first time a category system of Neo-Confucianism and incorporated annotation methods as an important part of it. The book contains two volumes: Volume I is the learning toward inward sagehood, including the Mind-and-Heart Theory and the Theory of Morality (or the Theory of Method); Volume II is the learning of governing, including the theory of Neo-Confucian Principles, the theory of Education and criticism against (...) heresy. In terms of the interpretation of categorical relations, the discussions in this book range from the boundary and connections between different categories and the complicated categorical relations. (shrink)

In Southeast Asian countries (SEA), road transport accounts for the main energy consumption and CO2 emission. Air pollution is a major concern in densely populated cities such as Bangkok, Manila, and Kuala Lumpur. The main objective of this paper is to give insights on trends of transport development, car ownership, and CO2 emissions in Southeast Asia. This study also attempts to review the successful transportation policies around the globe and to introduce the possible instruments that can help reduce air (...) pollution in Southeast Asian countries. Economic instruments to estimate the benefits of a cleaner environment due to new policies are introduced as well. The results of this research could help policy makers consider approaches that could internalize external costs of transportation and maximize the societal welfare. (shrink)

The home learning environment includes what parents do to stimulate children’s literacy and numeracy skills at home and their overall beliefs and attitudes about children’s learning. The home literacy and numeracy environments are two of the most widely discussed aspects of the home learning environment, and past studies have identified how socioeconomic status and parents’ own abilities and interest in these domains also play a part in shaping children’s learning experiences. However, these studies are mostly from the West, and there (...) has been little focus on the situation of homes in Asia, which captures a large geographical area and a wide diversity of social, ethnic, and linguistic groups. Therefore, this paper aims to review extant studies on the home literacy and numeracy environments that have been conducted in different parts of Asia, such as China, the Philippines, India, Iran, Turkey, and the United Arab Emirates. Specifically, we explore how parents in these places perceive their roles in children’s early literacy and numeracy development, the methods they regard as effective for promoting young children’s literacy and numeracy learning, and the frequency with which they engage their young children in different types of home literacy and numeracy activities. We also examine studies on the relationship of the home literacy and numeracy environment with young children’s developmental outcomes, and the effectiveness of parent training programs to improve the home literacy and numeracy environments in these contexts. By examining potential trends in findings obtained in different geographical areas, we can initially determine whether there are characteristics that are potentially unique to contexts in Asia. We propose future research directions that acknowledge the role of cultural values and social factors in shaping the home learning environment, and, by extension, in facilitating children’s early literacy and numeracy development. (shrink)

This article examines how private equity returns in Asia are related to levels of legal protection and corruption. We utilize a unique data set comprising over 750 returns to private equity transactions across 20 developing and developed countries in Asia. The data indicate that legal protections are an important determinant of private equity returns in Asia, but also that private equity managers are able to mitigate the potential for corruption. The quality of legal system (including legal protections) (...) is positively related to returns. Inefficient legal protections negatively impact transaction structures and economic certainty when exiting investments. We also find that private equity managers, irrespective of the quality of legal system they are operating within, can mitigate the potential impact of corruption. Private equity returns are higher in countries with higher levels of corruption, controlling for legal systems. This finding is consistent with the view that private equity managers bring about organizational change to alleviate the costs of corruption. Our findings are robust to inclusion of controls for Hofstede cultural variables, economic conditions, and transaction specific characteristics, as well as consideration of econometric sample selection methods for unexited investments. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Feminist Studies 47, no. 2. © 2021 by Feminist Studies, Inc. 419 Paul Amar Insurgent African Intimacies in Pandemic Times: Deimperial Queer Logics of China’s New Global Family inWolf Warrior 2 This essay offers a new paradigm of “deimperial queer analysis” that reveals the tension between the People’s Republic of China’s extractive expansionism in Africa and its claim to solidarity with Africans against white supremacy and Northern imperialism. China (...) has been labeled an “anti-imperial empire” that forcefully challenges previous Euro-American imperial legacies—all while it verges on reenacting them.1 A critical way it resolves this geopolitical tension is through the articulation of a mission for global China, and since 2017, the heroic filmic fictional figure of the “Wolf Warrior” anchors such an approach. The Wolf Warrior is a gorgeous, muscled, Chinese male rogue soldier in exile who adventures through the archipelago of the PRC’s shipping, mining, and medical projects across the Global South to battle white mercenaries, corrupt Asian businessmen, and local pirates—all while saving Africa from a ravaging pandemic. Extending a hugely popular film series, the release in 2017 of the blockbuster Wolf Warrior 2 (abbreviated below as Wolf 2) unleashed a worldwide social media frenzy as well as a revolution in diplomatic tone and protocol for China. In these ways, Wolf Warrior 2 came to mark the debut of the global PRC as a hegemonic structure 1. David Armitage, “The Anti-Imperial Empire?” Times Literary Supplement, no. 6018, August 3, 2018, https://www.the-tls.co.uk/articles/the-anti-imperialempire -american. 420 Paul Amar of feeling with an attendant popular cultural logic, launching a cast of military characters, humanitarian imaginaries, and gendered rebranding initiatives. These fused into a global cultural megaproject with the PRC presenting itself as a leader in responding to the COVID-19 pandemic in the Global South—a time the PRC has officially branded as its “Rejuvenation Era” of “Stepping Out into the World.” This essay shows how exactly this Wolf Warrior imagination has legitimized a new global regime, but I also reveal how, paradoxically, the Wolf Warrior regime has offered a distinct, more subversive worlding project. I argue here that the utopia immanent in this project can be revealed by interpretively turning this Wolf universe inside out through a deimperial queer analysis that honors and combines a Third World feminist lens and the “Asia as Method” approach with Danmei/BL and Slash queer-feminist fanfiction hacks. Danmei is a Chinese (originally mainly Tawainese) fanfiction genre that subverts mainstream heteronormative narratives by erotically aestheticizing and renarrating male-male intimacies within mainstream plotlines from feminist perspectives. BL (short for “boylove ”) is a similar Japanese fanfiction genre, and Slash is the term used in English for the queer/feminist hacking and excavation of sublimated and particularly utopian gender and sexuality plots from within seemingly conventional heteronormative or patriarchal popular-cultural texts. The everted or inside-out epistemology given expression here uses a set of non-phallogocentric lenses and decolonial feminist decoding practices. At stake is the urgency of not repeating the epistemic violence of conventional “anti-imperial” arguments, which tend to be heteronormative, statist, macho, and monolithic. Instead, the form of critique elaborated here brings questions of gender, race, and sexuality to the fore through a three-part approach. First, I identify the homoerotic register of the techno-infrastructural elements in the film. I generate close readings that detail the visual and genre codes of battle scenes, thug subjects, and piracy plots that forge a homoerotic model of rogue or “wolf” governmentality and that act as a metaphor for China’s techno -infrastructural rule. Second, this essay explores the gendered hauntings of supremacist humanism. I deploy a decolonial feminist lens to map the configuration of African women, female doctors, Maoist women insurgents, and feminized “flowerboys” as a rebel protectorate overseen by China’s phallic prerogative that is itself haunted by the specters of Euro-American humanist betrayal and white supremacy. Third, Paul Amar 421 I trace queer kinship utopias. I demonstrate that Wolf Warrior 2 rejuvenates a non-Western, queer, globalist kinship structure that triangulates Asian, white, and Black through adoption dramas and bromance bonds. Through these intimacies, an... (shrink)

Yinyang philosophy encompasses an essential understanding of the mechanism and laws of nature, cosmos, and human society in Chinese culture, and reaches to many other parts of Asia and around the world. The purpose of this article is to explore how yinyang philosophy can serve as a philosophical underpinning of mixed methods research (MMR). In particular, harmony, one of the important features in yinyang philosophy, is applied to interpret the design of mixed methods research. Guided by this philosophy, other (...) beliefs about an integrated approach to using qualitative and quantitative methods fit in with the MMR approach. These underlying precepts are not necessarily held by researchers, and will be shown to indicate harmony and a dynamic equilibrium of yin and yang. This perspective provides a novel window for considering controversial issues that have arisen about the use of different philosophical underpinnings for MMR during its emergence over the past several decades. The implications are for a softer interpretation, for example, when selection of quantitative rules needs to harmonize with certain types of MMR, and validity of self-developed questionnaires needs to consider different levels of criteria for MMR. (shrink)

The appeal to the cultural space of the Silver Age and the Russian avant-garde allows us to judge the diversity of manifestations of the cultural text, the uniqueness of the dialogue between the cultural worlds of Russia and Europe, East and West. The cultural space of prominent representatives of the Russian avant-garde, including V. Kandinsky and D. Burliuk, was distinguished by a combination of artistic creativity and theoretical views, that is, a variety of synthesis of visual, verbal, auditory and other (...) texts. Accordingly, the object of the study is the creative and theoretical heritage of V. Kandinsky and D. Burliuk, consisting of many texts, the subject is the identification of characteristic features of their cultural worlds, such as dialogicity and textuality. The scientific novelty and purpose of our research consists in the culturol analysis and method of comparing the artistic and theoretical views of the artists-thinkers V. Kandinsky and D. Burliuk, in identifying the inseparable connection of their various texts: artistic, visual, verbal, auditory and others. It is established that the originality of the national culture is due to the history of Russia and its location between Europe and Asia. The simultaneous coexistence of cultural phenomena of the past, present and future, their continuity and competition among themselves is a non-linear process, which happens in the era of the Silver Age. This "transitional" period at the junction of the XIX-XX centuries is characterized as an "explosion" situation. The embodiment of the unity of the traditions of Russian and European arts, the interweaving of their artistic achievements and theoretical attitudes in V. Kandinsky's worldview, as well as theoretical views on art problems and the originality of D. Burliuk's artistic text with his passion for Oriental art – all this confirms the similarity of the creative attitudes of artists-thinkers. A comparison of their verbal and artistic texts leads to the conclusion that the features of the cultural worlds of V. Kandinsky and D. Burliuk are dialogic, textual and synthetic. (shrink)

Objectives:Buddhism, Taoism, and Confucianism have influenced societies and shaped cultures as they have spread across the span of history and ultimately across the world. However, to date, the interrelated nature of their impacts has yet to be examined largely due to the lack of a measure that comprehensively assesses their various tenets. Building on a conceptual integration of foundational texts on each ideology as well as on recent measure development work (much of which is unpublished), the current studies developed a (...) comprehensive measure of these ideologies (the Three Teachings of East Asia Inventory; TTEA) and validated it across four languages.Methods:A combined sample of 2,091 online respondents (Study 1: 322 Chinese respondents, Study 2: 400 Japanese respondents, Study 3: 362 Taiwanese respondents, Study 4: 688 White Americans and 319 Asian Americans) completed 25–35 min online survey in their preferred language: English, Traditional Mandarin, Simplified Mandarin, or Japanese.Results:Exploratory Factor Analyses within a 122-item pool identified 18 stable dimensions across all samples. Measurement invariance analyses identified the final 61-items of the TTEA inventory (demonstrating reasonable invariance across all languages), confirming 18 individual tenet subscales that organize into four higher-order composites: Buddhism, Taoism, Restrictive Confucianism, and Empowering Confucianism. A shorter 36-item version of the TTEA inventory was also developed. The TTEA scales demonstrated (1) acceptable internal consistency, (2) discriminant validity, and (3) incremental predictive validity for current life satisfaction and vitality.Conclusions:The TTEA inventory offers one of the first comprehensive, multilingual measures that will allow cross-cultural researchers to examine the influence of three related Eastern ideologies on societies across the world. (shrink)

Introduction. The article analyzes the phenomenon of Islam spreading in Indonesia through the prism of converting representatives of the Chinese community to Islam. The achievements of modern historiography make it possible to analyze the transition to Islam in the context of social transformations. The purpose of the article is to study the directions of functioning of the Chinese mualafs community as converted Muslims. Methods. The author uses the achievements of constructivist approaches in modern historical science, interpreting the phenomenon of Muslim (...) converts through the prism of the concept of the invention of traditions and the imagination of communities. Scientific novelty. The author analyzes the problems of development and transformation of the Chinese mualafs identity, which are practically not studied in Russian historiography in general and Indonesian studies in particular. Results. The author identifies the mualaf community as a unique social and cultural group in modern Indonesian society. It is assumed that 1) the adoption of Islam becomes a form of social modernization, as it leads to radical transformations at the level of identity, 2) the Islamization of the Chinese has become a form of opposition to the growing political and ideological influence of China in Southeast Asia, 3) the transition to Islam of the Chinese population of Indonesia actualizes a situation of double marginality, since Chinese Muslim converts are marginalized both by the Muslim Indonesian majority and by the Chinese community to which they formerly belonged. Conclusions. The article shows that the mualafs, who are representatives of the Chinese ethnic group, are developing as a separate community, whose social and cultural identity is just being formed. The basis of this transformation process is preserving elements of Chinese ethnicity that correlate with the norms of Islam. (shrink)

The Arab community has an important role in the process of Islamization in Southeast Asian. One of the Arab community that played an important role in the spread of Islam in Southeast Asia was merchant who came from the south of the Arab lands. This paper examines the development of the Hadrami Arab community in Southeast Asia. Using authoritative studies of literature, this paper discusses the development and revival, and the roleplayed by the Hadrami Arab community in several (...) fields such as economics, education, Islamic da’wah and politics in the 18th to 20th centuries. The method used by the Hadrami Arab community in the process of Islamization is by peaceful means, respect for locality, thus facilitating the process of adaptation and reciprocity of the local population in the Southeast Asian. (shrink)

Favoring individual entrepreneurial freedom and free-market competition, neoliberalism has reshaped the social and discursive practices of higher education institutions (HEIs) around the world. In this paper, I draw on methods from critical multimodal discourse studies and an analytic concept from linguistic anthropology to examine several sets of student service materials circulating on the campus of a Hong Kong university between 2016 and 2017. While these materials are purportedly designed with student welfare in mind, I demonstrate how they effectively position students (...) as (1) consumers of tailored services or experiences provided by the university; and (2) entrepreneurial selves, that is, socio-economically competitive and self-managed young individuals. I conclude by arguing that these service materials are shaped by and espouse a neoliberal governmentality that (re)orients HEIs and their students towards an all-pervasive marketization, competitiveness, and assertion of class privilege in a globalizing, particularly Westernized late capitalist society in Asia. (shrink)

What can remain unchanged while the Ru tradition (Confucianism) is continually passed down generationally and passed on geographically to non-Chinese Asian countries and beyond? Does the answer to this question hinted by the tradition itself, viz., the ethic of Three Guides and Five Constant Virtues, still work in contemporary society? As intrigued by these fundamental questions on Ruism, scholars have debated on the nature of the ethic and its adaptability to the contemporary world. One side of scholars condemned it as (...) an outdated, premodern ethic of power which urges unconditional obedience to hierarchy, while another side championed it as a modern ethic which aims to strengthen the autonomy of each individual in reciprocal relationships. While presenting two cases of Ru business practice, viz., Shibusawa Eiichi in Meiji Japan and Peter Drucker in the contemporary U.S., the article treats the controversial ethic as a hypothesis, and assesses it using an empirical method to reinforce views of scholars who have furnished a favorable interpretation of the ethic. (shrink)

This article examines the most controversial of the activities of the India Meteorological Department (IMD): long-term seasonal forecasting for the South Asian subcontinent. Under the pressure of recurrent famines, in 1886 the imperial IMD commenced annual issue of monsoon predictions several months in advance, focused on one variable: rainfall. This state service was new to global late nineteenth-century meteorology, attempted first and most rigorously in India. Successive IMD leaders adapted the forecast in light of scientific and infrastructural developments, continuously revising (...) the underlying methods of its production. All methods failed to achieve accurate prevision. Nevertheless, the imperatives of economic administration, empire and public demand compelled IMD scientists to continue annual publication of this unreliable product. This article contends that the seasonal forecast is best understood as an enduring ritual of good governance in a monsoonal environment. Through analysis of newspaper controversies, it suggests that although the seasonal forecast was the most compelling justification for the IMD's imperial and global importance, its limitations undercut popular trust in modern meteorology. Finally, this case illustrates the centrality of ‘tropical meteorology’ to the historical development of modern atmospheric science. (shrink)

It is fashionable today to deride the domino theory, but in fact it contains an important kernel of plausibility, perhaps truth. National independence and revolutionary social change, if successful, may very well be contagious. The problem is what Walt Rostow and others sometimes call the "ideological threat" specifically, "the possibility that the Chinese Communists can prove to Asians by progress in China that Communist methods are better and faster than democratic {6} methods".2 The State Department feared that "A fundamental source (...) of danger we face in the Far East derives from Communist China's rate of economic growth which will probably continue to outstrip that of free Asian countries, with the possible exception of Japan", a matter of real as well as psychological impact elsewhere (DOD, book 10, 1198; June, 1959). The Joint Chiefs repeated the same wording two weeks later (1213), adding further that "The dramatic economic improvements realised by Communist China over the past ten years impress the nations of the region greatly and offer a serious challenge to the Free World" (1226). State therefore urged that the U.S. do what it can to retard the economic progress of the Communist Asian States (1208),3 a decision that is remarkable in its cruelty. (shrink)

We offer a sceptical examination of a thesis recently advanced in a monograph published by Princeton University Press, entitled Greek Buddha: Pyrrho’s Encounter with Early Buddhism in Central Asia. In this dense and probing work, Christopher I. Beckwith, a professor of Central Eurasian studies at Indiana University, Bloomington, argues that Pyrrho of Elis adopted a form of early Buddhism during his years in Bactria and Gandhāra, and that early Pyrrhonism must be understood as a sect of early Buddhism. In (...) making his case Beckwith claims that virtually all scholars of Greek, Indian, and Chinese philosophy have been operating under flawed assumptions and with flawed methodologies, and so have failed to notice obvious and undeniable correspondences between the philosophical views of the Buddha and of Pyrrho. In this study we take Beckwith’s proposal and challenge seriously, and we examine his textual basis and techniques of translation, his methods of examining passages, his construal of problems and his reconstruction of arguments. We find that his presuppositions are contentious and doubtful, his own methods are extremely flawed, and that he draws unreasonable conclusions. Although the result of our study is almost entirely negative, we think it illustrates some important general points about the methodology of comparative philosophy. (shrink)

Literature and Character Education in Universities presents the potential of literary and philosophical texts for character education in modern universities. The book engages with theoretical and practical aspects of character development in higher education, combining conceptual discussion of the role of literature in character education with applied case studies from university classrooms. Character education within the academic context of the university presents unique challenges and opportunities. Literature and Character Education in Universities presents perspectives from academics in Europe, the USA and (...) Asia, offering unique insights into the ways that engaged reading and discussion of core texts can promote the development of intellectual and moral virtues. Chapters draw on a wide range of texts from Confucius' Analects to J. D. Salinger's The Catcher in the Rye, focusing on themes such as truthfulness, self-knowledge, prudence, tolerance, friendship, and humility. Literature and Character Education in Universities will be of real use to researchers, academics and postgraduates in the fields of higher education, philosophy, and literature. It should be essential reading for university educators interested in character development and advocates of literary education in modern universities. (shrink)

Higher education is starting to embrace its role in promoting student wellbeing and life skills, especially given the concerning levels of poor mental health and uncertainties in the future job market. Yet, many of the published studies evaluating positive educational teaching methods thus far are limited to interventions delivered to small student cohorts and/or imbedded within elective wellbeing courses, and are focussed on developed Western countries. This study addressed this gap by investigating the effectiveness of an institution-wide compulsory course informed (...) by the principles of Seligman’s Wellbeing Theory. The course was delivered at a British university in a developing country in Southeast Asia. It purposefully sought to nurture growth-oriented outcomes and was taken by an entire cohort of year one undergraduate students. We tested the effectiveness of the curriculum content and staff coaching style in achieving life skills, and evaluated how these perceptions influenced students’ subjective wellbeing. A convergent mixed-methods design was used with 350 survey respondents and 11 interviewees. Perceived life skills scores showed a 2.5% improvement at the end of the course. Partial Least Squares Structural Equation Modelling tested the predicted relationships between variables. All relationships were statistically significant, but the influence of course design and educators’ style on life skills acquisition was moderate, while the effect on subjective happiness and life satisfaction was very weak. Qualitative data indicated that while quantifiable benefits to wellbeing might not be immediate, students did anticipate longer-term benefits for happiness and life satisfaction. This finding suggests that such a novel educational approach is well-received by Asian students and may sow the seeds for future benefit by positively impacting on their skills, behaviours, attitudes, and values. To achieve optimal flourishing at university, we recommend exploring teaching practises that combine positive education with coaching psychology practises. (shrink)

Harmony is a concept essential to Confucianism and to the way of life of past and present people in East Asia. Integrating methods of textual exegesis, historical investigation, comparative analysis, and philosophical argumentation, this book presents a comprehensive treatment of the Confucian philosophy of harmony. The book traces the roots of the concept to antiquity, examines its subsequent development, and explicates its theoretical and practical significance for the contemporary world. It argues that, contrary to a common view in the (...) West, Confucian harmony is not mere agreement but has to be achieved and maintained with creative tension. Under the influence of a Weberian reading of Confucianism as "adjustment" to a world with an underlying fixed cosmic order, Confucian harmony has been systematically misinterpreted in the West as presupposing an invariable grand scheme of things that pre-exists in the world to which humanity has to conform. The book shows that Confucian harmony is a dynamic, generative process, which seeks to balance and reconcile differences and conflicts through creativity. Illuminating one of the most important concepts in Chinese philosophy and intellectual history, this book is of interest to students of Chinese studies, history and philosophy in general and eastern philosophy in particular. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Practicing the Religious Self: Buddhist-Christian Identity as Social ArtifactDuane R. BidwellIt is somewhat paradoxical to write or speak about identity formation in two religious traditions that ultimately deny the reality of any identity that we might claim or fashion for ourselves. In the Christian traditions, a person’s true (or ultimate) identity is received through God’s action and grace in baptism; to foreground any other facet of the self, or (...) to anchor identity in anything but baptism, could be considered a form of idolatry. In the Buddhist traditions human identity is empty, woven not from an inherent or externally granted essence but through the interdependent arising of all things; 1 to cling to self and to identity as independent, enduring, immutable, or autonomous signals a mistaken understanding of reality.2 Indeed, as religious scholar Alice Keefe has written, “belief in the self as independent and self-existent is our fundamental delusion and root poison.” 3Yet day by day most of us experience our identities, including our religious, cultural, and social identities, as neither empty nor erased. On the contrary: they seem to be inscribed with enduring meaning. Knowledge has been chiseled into them through our participation in the rituals and relationships of the world. At times the very fullness of our identities can feel on the verge of overflowing. This sense of dynamic presence and fullness causes our identities to serve as important (and perhaps essential) tools for negotiating the hurly-burly of experience and relationship in the mundane, finite, material world.4 From this perspective, our religious identities are social artifacts, entities and meanings formed in between, or on the margins of, biological selves that are related to one another through communities of practice.5 These communal artifacts may then be interiorized by individuals as resources that can be employed in or offered back to the world—performed, if you will—through particular (and sometimes disciplined) practices.6The primacy of social process in creating and maintaining religious identity implies that community remains central to the process of fashioning the religious self in contemporary Buddhist and Christian practice. If this is true, it raises, of course, important questions about our understandings of ecclesiology and the nature of the sangha, theological anthropology and Buddhist understandings of the person. These questions [End Page 3] deserve to be answered, but they are too broad to be addressed here. My more modest intention is to contribute to generative conversation about religious identity formation by illustrating how my own religious identities as Buddhist and Christian have been practiced and performed as social artifacts in two particular instances. In a secondary sense, this essay serves as a reflection on pastoral work in a multifaith context, something “much needed in the Buddhist-Christian studies milieu.” 7Given the diverse academic approaches to Buddhist-Christian studies, it seems wise to begin by describing my own background and approach. By training I am a pastoral theologian, someone who seeks to understand critically the richness and complexity of human experiences and then to respond with appropriate, faithful, and effective acts of care. The psychological meta-theory of social constructionism serves as a primary conversation partner for my work; it invites me to ask “not what goes on ‘inside’ people, but what people go on inside of.” 8 For pragmatic reasons I tend to utilize David Tracy’s mutual critical (or revised) correlational method,9 and in the dialectic between understanding human experience and responding to it, I privilege liberationist theologies and religio-ethical norms of justice, love, and wisdom. My practice as a spiritual director and pastoral counselor seeks to promote practices of freedom for all people.10As a minister in the Presbyterian Church (USA) I am accountable to the Reformed tradition of Christian theology. My formal theological education occurred in the ecumenical context of a divinity school affiliated with the Christian Church (Disciples of Christ) and at a diocesan seminary affiliated with the contemplative Anglican tradition. My informal training in Buddhist philosophy and practice occurred in the Theravada traditions of Southeast Asia, primarily through five years of participation in an immigrant congregation and weekly study with Thich Phap Nhan, a Vietnamese monk... (shrink)

Nowadays, young people from all over the world are fascinated by the mass popular culture of South Korea. This process of spread of Korean culture in the world came to be called “Korean current” or “Korean wave”, which became a kind of “Korean cultural boom”. The spread of the “Korean wave” has been compared to a viral disease that first spread throughout East Asia, then Southeast Asia, and eventually engulfed the entire world. Despite the fact that the phenomenon (...) of the “Korean wave” had a sufficient public resonance, due to its novelty and unexpected emergence, it remains an understudied subject of scientific study, especially in the West and in particular in Ukraine. That is why the topic of this study is relevant nowadays. The aim of the article to investigate the mass cultural phenomenon “Korean wave”, to analyze its sources and dynamics of development, to characterize its inherent features, to determine the aspects of its spread and popularization, to investigate its influence on world society and culture, as well as to find out the peculiarities of its influence on the consciousness of the masses. The research methodology is based on a philosophical and cultural analysis of such a mass phenomenon of modern artistic culture as the “Korean wave”. When writing the work, we tried to adhere to the principles of objectivism, systematicity, comprehensiveness and multifactoriality. To comply with these principles, we used a number of general scientific and special methods in the research: comparative-historical, axiological, phenomenological, logical, retrospective, analytical-synthetic, socio-critical, systemic, structural-functional, generalizing and statistical. Adherence to these principles and methods made it possible to avoid bias and tendencies in judgments. Results. Such a mass cultural phenomenon as the “Korean wave” is a kind of entanglement of opposite principles: modern Western (progressive-innovative) and traditional Eastern (Confucian) cultural values. It manifests itself in the spread of fashion to everything Korean (or to be more precise, South Korean): not only K-pop, dramas, toys, clothes and other types of South Korean entertainment industry, but also Korean cuisine, household items, etc. In the past, despite the geographical proximity and cultural connectivity, for political reasons the countries of Asia largely suppressed cultural exchanges among themselves. China, Korea and Japan began to develop cultural ties between themselves relatively recently. It should also be noted that South Korea is a country that was previously considered a cultural periphery in international exchanges, now it plays an important role in the regionalization of mass culture as a whole in East and Southeast Asia and the product produced by it is considered a center of mass culture and one of the ways of cultural exchange throughout Asia. Conclusions. To sum up, we can say that the great popularity of the “Korean wave” is a kind of leap in the modern culture of South Korea. This phenomenon is represented not only by the synthesis of modern Western (European-American) culture and traditional Eastern (Korean), but also by the fact that in our time it has turned into a powerful locomotive of the entire South Korean economy, a kind of “dragon’s head”. The phenomenon of the “Korean wave” helps to raise the level of the image of South Korea as a prosperous country, and also visually demonstrates the modern South Korean culture to the world. The “Korean Wave” demonstrates to other countries in Asia and to the whole world in general that South Korea is not a periphery in our time, it is no longer a third world country, and it is as modern an urbanized country as most of the developed countries of the West, which has not only modernized its culture, but also spread it, and even managed to influence other countries and their cultures. (shrink)

When animals are trained to function in a human society (for example, pet dogs, police dogs, or sports horses), different trainers and training cultures vary widely in their ability to understand how the animal perceives the communication efforts of the trainer. This variation has considerable impact on the resulting performance and welfare of the animals. There are many trainers who frequently resort to physical punishment or other pain-inflicting methods when the attempts to communicate have failed or when the trainer is (...) unaware of the full range of the potential forms of human-animal communication. Negative consequences of this include animal suffering, imperfect performance of the animals, and sometimes risks to humans, as repeated pain increases aggression in some animals. The field of animal training is also interesting from a semiotic point of view, as it effectively illustrates the differences between the distinct forms of interaction that are included in the concept of communication in the zoosemiotic discourse. The distinctions with the largest potential in improving human-animal communication in animal training, is understanding the difference between verbal communication of the kind that requires rather high cognitive capabilities of theanimal, and communication based on conditioning, which is a form of animal learning that does not require high cognitive ability. The differences and potentials of various types of human-animal communication are discussed in the form of a case study of a novel project run by a NGO called Working Elephant Programme of Asia (WEPA), which introduces humane, science-based training and handling methods as an alternative to the widespread use of pain and fear that is the basis of most existing elephant training methods. (shrink)

This article examines how ethical values are integrated into legal education in Hong Kong, a prominent financial hub in Asia. It focuses on two aspects of integration: the integrative use of prescriptive and experiential teaching methods and the integration of legal ethics education into the curricula of law schools. Effective implementation of legal ethics education in Hong Kong faces challenges due to inadequate commitment to the integrative approach in law schools. While integrating legal ethics education into the curriculum alone (...) is insufficient, there is also a lack of effective integration of prescriptive and experiential teaching methods. To address these needs and challenges, the article proposes a dedicated core course on legal ethics supported by seminars and workshops led by experienced practitioners. This approach aims to foster ethical conduct among law students, enhancing Hong Kong’s reputation as an Asian financial centre by cultivating a culture of ethical responsibility, which is vital for the development and sustainability of Hong Kong’s legal landscape. (shrink)

In our country, it is observed that, most of the current academic studies carried on the history of Taṣawwuf usually includes Egypt, Iraq, Turkey, India and Central Asia and it is also seen that these are the studies that form the Eastern region of the Islamic World. The development of Islam and especially Taṣawwuf in the West, seems to have been studied by fewer researchers compared to the first. In fact, when the investigation in this direction is taken into (...) consideration in a more specific region such as the Maghrib, it is noticed that the number of researchers in this area has decreased. From this point on, our research covers the tabaqāt literature that emer-ged in the Maghrib/Morocco region between the 13th and 20th centuries A.D. In the study; starting from Ibn Zayyāt al-Tādilī's book al-Tashawwuf ilâ rijâl al-taṣawwuf, a total of ten hagiographical works were introduced. In the biographical information and explanations, a detailed evaluation was made on the topics such as the life of the author, the subject of the current work, the purpose of writing, the similar and different sides from other tabaqāt books, the method of presentation of the work. On the other hand; the contributions of these works, which were proclaimed in a certain period of time in the geography of Morocco, to the historical memory of the societies in that geography were also tried to be determined. According to the findings obtained as a result of the study, it has been determined that the tabaqâts reflect a certain section of history including political, religious, cultural and social aspects and convey the general life styles of the communities they deal with. (shrink)

The methods of philosophy may be associated with practices such as rational dialogue, logical analysis, argumentation, and intellectual inquiry. However, many philosophical traditions in Asia, as well as in the ancient Greek world, consider an array of embodied contemplative practices as central to the work of philosophy and as philosophical methods in themselves. Here we will survey a few such practices, including those of the ancient Greeks as well as examples from East Asian traditions. Revisiting the contemplative practices of (...) philosophy can help us to rethink the boundaries of the discipline, the nature and scope of scholarly methods, and the role of philosophy in everyday life. (shrink)

This paper discusses the ways in which the use of the notion of Asian bioethics since the 1990s has become a tool for building a platform of debate among East Asian countries. In many ways, the use of “Asian bioethics” is in an effort to counter what is perceived as Western bioethics and characterized by what are regarded as Western tendencies of individualism, rationalism, and modernization. I will argue, however, that, just as any notion of “Western bioethics,” the concept of (...) “Asian bioethics” offers little potential to solve issues of bioethical governance. First, although no doubt the notion of “bioethics” has been and is used hegemonically to push certain agendas, the view that bioethical issues in Asia and... (shrink)

During the last millennium the world economic and geopolitical conflicts were to a great extent connected: different crises in the World System's evolution stimulated geopolitical shifts and vice versa. This article argues that in the 15th century different geopolitical events and conflicts in Central Asia initiated the fall of the previous World System and the rise of the new one. This transformation resulted in the fall of overland and river trade routes, including the Great Silk Route, which passed through (...) Central Asia. World trade shifted to sea and ocean routes, and European countries became the center of the new World System. Now, in the beginning of the 21st century a new transformation of the World System is underway. The center of economic and political development is migrating gradually to the East: this is why the geopolitical role of the Central Asian states is increasing. Central Asian states are a very important part of the New Silk Route; this route is to connect Eastern Asia with Europe and the Middle East. The United States, China, Russia, and other states are ardently competing to control the New Silk Route. Hence, different geopolitical, social, and military conflicts are probable in Central Asia. So economic and political integration in Eurasia between Russia, China, the United States and Central Asian states is very important for the geopolitical stabilization of the region. The article evaluates the main scenarios of geopolitical changes in Central Asia. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Diacritics 29.4 (1999) 135-149 [Access article in PDF] Ghostly Comparisons: Anderson's Telescope H. D. Harootunian While the formation of area studies in the universities and colleges of the United States was initially inaugurated as a response to the Cold War "necessity" to win the hearts and minds of the unaligned, many of whom were new refugees of decolonization, one of its unintended consequences was to foster the development of (...) comparative perspectives of study across disciplines and different cultural regions. But this secondary goal was often diverted by the principal purpose of area studies programs to supply authoritative information on regions outside of Euro-America (the second and third worlds) considered crucial to the national security and to private businesses thrown increasingly into an expanding global market seeking new regions capable of providing buyers, workers, and materials. In time, the vocation of comparison became part of the unconscious of area studies, as the unit of the nation-state took precedence over all other considerations. Instead of envisaging genuinely interdisciplinary agendas that were able to integrate different disciplines, area studies have too often settled for simple multidisciplinarism, substituting coverage for comparison, language acquisition for method, the nation-state for the totality of the cultural region. Benedict Anderson's recent Spectre of Comparisons reminds us of the role played by area studies programs in the American academic profession during the nervous days of the Cold War and the wartime exigencies that led to their postwar organization and installation in a number of universities. But it also recalls for us the comparative promise associated with area studies and how it was either redirected to a multidisciplinary approach poorly disguised as interdisciplinarism or simply incorporated into large developmental narratives like modernization theory. It is instructive to see how Anderson's own work, rather than Southeast Asian area studies, has been able to achieve the remote goal of integration and comparison in a number of stunning examples that have eluded the collective efforts of many institutional programs. This singular success magisterially discloses how he was trained to envisage the region as a "unified" area studies program, even though little more than a geographical term named this unity, and what he needed to do to actually realize the dim prospect of achieving some sort of larger, integrated understanding, which was eventually inscribed in his seminal book, Imagined Communities. At the most basic level, Anderson was able to secure this effect first by roaming around the area (turning his banishment from Indonesia in 1972 to good use by shifting his attention to Thailand and then the Philippines). Yet, as his essays show, there were other, more intellectually and epistemologically compelling reasons which, if amplified, might provide such diversity with a sense of commonality that only geography and the putatively integrative approach of an area studies program seemed willing to promise even as they failed to deliver.Anderson situates his own intellectual trajectory within the institutional circumstances of the region as an area studies which he and his contemporary fellow students "helped give a certain reality" [Spectre 19]. In fact, "Southeast Asia" has always been [End Page 135] the common frame that structured the particular relationship between Europe of the colonizers and its Asian colonized and thus became the location that best exemplified for him the peculiar nature of the "haunting," as he puts it, as both the place of comparison and the necessity of comparability. In other words, Southeast Asia was the locus that best afforded a sighting of the spectacle of specters that recalled authorizing sister images in Europe and provided a perspective that was necessarily comparative. In Anderson's reckoning, comparison first referred to the circulation of images between metropole and colony and secondly between the various colonial sites that constituted Southeast Asia. As a result, Southeast Asia, and by extension all colonies, became the overdetermined place of haunting.Beyond the agency of the war, of course, was the experience of colonialism and those first modern interpreters of Asia who, as administrators, spent long years in the field serving imperial bureaucracies and who were in the incomparable position of examining such sites... (shrink)

While education researchers have drawn on the work of a wide diversity of theorists over the years, much contemporary theory building in these areas has revolved around the work of Pierre Bourdieu. Theory as Method aims to develop the capacity of students, researchers and teachers to successfully put Bourdieu's ideas to work in their own research and prepare them effectively for conducting Masters and Doctoral scholarships. Contextualising the various concepts within the broader oeuvre of Bourdieu's theoretical approach, Theory as (...) Method will be a useful guide for practitioners, student teachers, researchers, policy makers and academics. (shrink)

This article introduces the Global Survey of Business and Economic Ethics as field of training, teaching and research. For the purpose of the survey the world was divided in nine regions that cover all countries of the world. This special issue of the Journal of Business Ethics presents the findings of the global survey across eight of the nine world regions, viz. Central Asia, East Asia, Europe, Latin America, North America, Oceania, South & South-East Asia, and Sub-Saharan (...) Africa. This introductory article starts with an overview of previous attempts that were made to survey Business Ethics as field of training, teaching and research on a global scale. A description will then be given of the regions in which the world was divided for the purpose of this survey as well as of the countries included in each of the nine regions. Finally the research process and methods that were used in the survey are introduced. (shrink)

Animals are often presumed to lack moral agency insofar as they lack the capacities for reflection or the ability to understand their motivating reasons for acting. In this paper, I argue that animals are in some cases morally responsible. First, I outline conditions of moral action, drawing from a quality of will account of moral responsibility. Second, I review recent empirical research on the capacities needed for moral action in humans and show that animals also have such capacities. I conclude (...) that though it may be difficult to engage in the practice of holding animals morally responsible, given the communication barrier and lack of mutual understanding, some animals nevertheless act in ways for which they are morally responsible. (shrink)

It is widely accepted in psychology and cognitive science that there are two “systems” in the mind: one system is characterized as quick, intuitive, perceptive, and perhaps more primitive, while the other is described as slower, more deliberative, and responsible for our higher-order cognition. I use the term “reflectivism” to capture the view that conscious reflection—in the “System 2” sense—is a necessary feature of good moral judgment and decision-making. This is not to suggest that System 2 must operate alone in (...) forming our moral decisions, but that it plays a normatively ineliminable role. In this paper, I discuss arguments that have been offered in defense of reflectivism. These arguments fit into two broad categories; let us think of them as two sides of a coin. On the first side are arguments about the efficaciousness of conscious reasoning—for example, without conscious deliberation we will make bad moral judgments and decisions. On the other side of the coin are arguments about the centrality of conscious deliberation to normative actions—for example, without conscious deliberation we are no more agential than animals or automatons. Despite their attractiveness, I argue that these arguments do not successfully establish that reflection is a necessary component of good moral judgment and decision-making. If I am right, the idea that good moral judgment and decision-making can result from entirely automatic and subconscious processes gains traction. My goal in this paper is to show that reflectivism fails to include the full range of cases of moral decision-making and that a theory of automaticity may do a better job. I briefly discuss at the end of the paper how an account of successful automatic moral judgment and decision-making might begin to take shape. (shrink)

This series of articles systematizes the events of settlement and economic development of vast spaces of North America, Australia, South Africa and North Asia, which are related to the movement of gold and diamond hunters. A chronological survey of the events is offered, the general phenomenon analyzed as well as specific aspects of its historical, mining, geological and organizational constituents covered. The material is divided into three separate but thematically united parts which describe the phenomenon of gold rush-spontaneous large-scale (...) gold mining at newly discovered deposits in remote parts of the world in the second half of the 19th century - the early 20th century. The impact of gold rushes in North America and Australia on the processes of global economic and financial transformations is shown. Large outputs resulted in setting a monetary gold standard which had been in place up to World War I: a wide turnover of gold coins, displacement of silver which began to act as token money as well as free exchange of paper money for gold coins. The above contributed to a sustainable development of world money relations which gave rise to a global financial system in the modern sense; a significant banks' influence on economic transformations as well as establishment of international centers for financial capital. Huge gold reserves were purposefully accumulated in the USA which, extracting an ample quantity of gold in its territory, bought up a considerable part of the world gold output, which eventually secured the key status of the American currency in world trade. Extracted gold played a key role in provision of financial resources for large-scale industrial development of the industrial epoch. Numerous migrations of working people from gold mining sites promoted the development and settlement of remote territories as well as the utilization of their natural resources in the global economic development. In the proposed third part, the authors cover events in North Asia - in the Urals and Siberia. (shrink)

The research and publication practices by which scientists produce biomedical knowledge about race and ethnicity remain largely unexamined despite increasing interest in biological explanations for health disparities by race, as well as prominent critiques by social scientists highlighting the implications of conceptualizing race as a biological category. Although a growing number of studies on lab and research practices are helping to map meanings of race and ethnicity on notions of difference and health, we still have very little understanding of the (...) earlier funding application stage or of the resulting publications. We know that knowledge production can involve a range of different processes, including consensus building, strategic and instrumental decision making, as well as conscious and subconscious cognitive filtering, through which we direct analytic attention only to those aspects of a problem or topic that are defined as “relevant” and “important.” These processes also involve the “translation” of ideas such as race and ethnicity for different audiences, which occurs in broader contexts of cultural norms and institutional rules and practices. (shrink)

Byzantium and Modernism -- The Slash (/) as Method -- CODA.

This article unpacks the notion of ‘carrying’ as an embodied set of influences that bear upon our research practices and journeys. It is widely recognised that we acquire and carry a body of books as intellectual companionship. It is not however readily acknowledged how we as researchers carry sounds, aesthetics, traumas and obsessions, which stay with us and take time to appear before us, as methodological projects within our grasp. Researchers are carriers embarked on exchanges in a double sense. Firstly, (...) we are embodied and affected by our life trajectories. There is a temporality to our research which is entwined with the very knots of our lives. Secondly, we are carriers through the specific ways in which we activate our research materials and relationships. In this article, the two elements of carrying are underlined as being intimately related. (shrink)

The aim of this article is to give an account of a methodological link between drama and political theory. This account is drawn primarily from the early philosophical work of Deleuze. Following Deleuze, we will refer to it as ‘the method of dramatization’. We will argue that dramatization is a method aimed at determining the quality of political concepts by ‘bringing them to life’, in the way that dramatic performances bring to life the characters and themes of a (...) play-script. We demonstrate that this can be specified in relation to the development of this method in Deleuze's early philosophical work as a practical, critical and artistic method and, in relation to the ontological assumptions he articulated and defended in Difference and Repetition, as a process of intensification of the Idea of the political. By way of example, we discuss how the dramatization of the concept of ideology functions in Deleuze and Guattari's Anti-Oedipus and A Thousand Plateaus. We conclude with some lines of inquiry that could be pursued by political theorists looking to investigate further the dramatic nature of method in political theory. (shrink)

Franz Boas, the major founding figure of anthropology as a discipline of America, came to the United States from Germany in 1886. Though this fact is widely known, the significance of Boas' roots in German intellectual tradition and late nineteenth century German anthropology remains obscure. The essays in Volkgeist a Method and Ethic explore the Germanic influences on Boasian anthropology and clarify their implications for the ethnographic practice that Boas promulgated.