¿This splendid volume is a fitting tribute to the remarkable range of rich and revealing contributions Professor Cheng Chung-ying has made to our understanding of Chinese and comparative philosophy and constructive philosophy from a global perspective.¿ ¿Philip J. Ivanhoe, City University of Hong Kong.

This volume, an assemblage of essays previously published in the Journal of Chinese Philosophy, conveniently and strategically brings together some of the trenchant interpretations and analyses of the salient, structural aspects of the philosophy of the Yijing. They reveal how the ancient Classic offers a graphically vivid and conceptually dynamic dramaturgy of the ways in which the natural world works in conjunction with the human one. Its cosmological architectonics and philosophical worldview continue to have enormous purchase on our current imagination, (...) even though readerly imperatives and responses have rendered this classic into a text of multiple significances, catering to pluralistic readerships and clienteles. Nonetheless, the essays in this volume lay bare some of the original authorly visions and insights of the Yijing, clearly showing that their apparent truthfulness to our cosmic and human conditions inspire philosophical and even theological questions. The Yijing's authorial designs of the eight trigrams and hexagrams, which encapsulate the primordial state of homo-cosmic phenomena and situations, together with the yin-yang forces and the dao, are taken for granted as integers in a grand universal equation, factored out to represent a ceaselessly changing cosmos in which heaven, earth and humanity commingle, such that the whole and unity can be found in the individual and the opposite, and vice versa. (shrink)

This volume, an assemblage of essays previously published in the Journal of Chinese Philosophy, conveniently and strategically brings together some of the trenchant interpretations and analyses of the salient, structural aspects of the ...

The objective of this study was to investigate the leadership style of the supervisor to develop the organization's sustainable workplace of and the extra-role behavior of employees. An organizational context of the immigration officer is explored by using the data collected from a survey of 453 immigration officers from 26 immigration officer teams in Taiwan. This study has verified the transformational leadership and organizational commitment that they have positive effect on organizational citizenship behavior of the immigration officers. Moreover, it showed (...) that the organizational climate has a context effect on organizational commitment and OCB. Furthermore, the results of this study have shown that an aggregated transformational leadership has cross-level interactions on OCB. This study also found that the transformational leadership has strong effect on organizational commitment and OCB. This study adopts a cross-level study taking organizational environmental factors and cross-level interactions as research considerations. Because of the focus on group-level impact, the research methodology can apply the supervisor's leadership style and the organizational climate to measure whether the immigration officers have a high degree of organizational commitment and influence their OCB performance across levels. The organizational commitment of the immigration officers and their individual OCB performance could be improved by converging the organizational context effect of aggregated transformational leadership and organizational climate. This study found that the application of the transformational leadership is extremely helpful for an organization to develop sustainable workplace and extra-role behavior of employees. (shrink)

In patent prosecution, timely and effective responses to Office Actions (OAs) are crucial for securing patents. However, past automation and artificial intelligence research have largely overlooked this aspect. To bridge this gap, our study introduces the Patent Office Action Response Intelligence System (PARIS) and its advanced version, the Large Language Model (LLM) Enhanced PARIS (LE-PARIS). These systems are designed to enhance the efficiency of patent attorneys in handling OA responses through collaboration with AI. The systems’ key features include the construction (...) of an OA Topics Database, development of Response Templates, and implementation of Recommender Systems and LLM-based Response Generation. To validate the effectiveness of the systems, we have employed a multi-paradigm analysis using the USPTO Office Action database and longitudinal data based on attorney interactions with our systems over six years. Through five studies, we have examined the constructiveness of OA topics (studies 1 and 2) using topic modeling and our proposed Delphi process, the efficacy of our proposed hybrid LLM-based recommender system tailored for OA responses (study 3), the quality of generated responses (study 4), and the systems’ practical value in real-world scenarios through user studies (study 5). The results indicate that both PARIS and LE-PARIS significantly achieve key metrics and have a positive impact on attorney performance. (shrink)

Chung-ying Cheng has been systematically expounding, expanding, and extending the insights and parameters of Western hermeneutics, producing a new understanding of Chinese philosophy by way of an onto-generative hermeneutics that unravels not only the epistemological workings of the ineluctable human process of interpreting and understanding, but also encapsulates the ontological conditions of which the process is an integral expression. His work functions as the bedrock of a philosophy of culture; the practical expression of Cheng's onto-generative hermeneutics, construed as (...) a valid and consistent theory of culture, dismisses the ideality of meaning by subjecting all cultural realities to constant reinterpretation, based on a non-foundationalist conception of culture, while squarely rooted in the ontological source of creativity. (shrink)

The essay imagines a dialogic interlocution that features the points of convergence and divergence between Hans-Georg Gadamer’s philosophical hermeneutics and Chung-ying Cheng’s onto-hermeneutics, taking note of the fact the latter is an ongoing response to and revision of the former, to the extent it seeks to construct a theory of reading that takes into account both the phenomenological and ontological dimensions of interpretation and understanding. The essay furthers identifies Cheng’s theory as a Eurotropic construct that sensitively represents the (...) Chinese philosophical worldview while strategically employing appropriate western analytical apparatuses. (shrink)

The review essay critically evaluates, synoptically presents, and admiringly celebrates Chung-ying Cheng latest work, The Primary Way: Philosophy of Yijing. It sees the book’s publication as an emblem of an intellectual jubilee – a half-centenary of scholarly lucubration and achievement in Chinese and comparative philosophy by Cheng, who was trained at Harvard in American pragmatism and analytic philosophy. The essay reveals why Cheng returns to the Yijing time and again. The principal reason is that this ancient classic, (...) to his way of thinking, offers us “the primary Way,” the anchoring normative criteria, perspectives, and values in a nutshell, whereby reality may be deciphered, discerned, and distinguished. To put it in metaphoric terms, the Yijing is the fount of Chinese philosophy. Whether interpreting Chinese thoughts in general or reading the Yijing in particular, Cheng brings western theoretical perspectives to bear on the understanding of the Chinese texts, which are, in and of themselves, replete with deep philosophical meanings. Cheng appropriates the Yijing for his own primary end, which is to disclose, via his onto-hermeneutic reading, a living, transformative ethico-moral philosophy that is onto-cosmologically alive and onto-generatively fecund: the primary Way. In doing so, he not only offers us innovative scholarship on the ancient classic but also opens up a theoretical and methodological frontier, an onto-hermeneutic one, where Chinese thought and philosophy may be explored anew. (shrink)

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

Building on research that analyzes how social relations and networks shape the Chinese market, this article asks a less-studied question: How is the market changing guanxi? The authors trace the transformation of guanxi from communal, kin-based ties to a cultural metaphor with which diverse individuals build flexible social relationships in late-socialist China. As a “generalized particularism,” this cultural metaphor provides something analogous to the culture of civility in Western societies. The authors discuss the political potential of guanxi in terms of (...) its dual tendency toward the “publicization” and “privatization” of power. The development of guanxi civility suggests the diverse cultural origins of civility and serves as a reminder of the particularistic roots in the universalistic assumption of Western civility. (shrink)

1 Introduction1 In the 1980s, hermeneutics was often incorporated into deconstructionism and literary theory. Rather than focus on authorial intentions, the nature of writing itself including codes used to construct meaning, socio-economic contexts and inequalities of power,2 Gadamer introduced a different perspective; the interplay between effects of history on a reader’s understanding and the tradition(s) handed down in writing. This interplay in which a reader’s prejudices are called into question and modified by the text in a fusion of understanding and (...) topic revitalized the study of the printed word. Gadamer’s turn to language for understanding the meaning of Being also appealed to the post-modern antipathy toward modernity and metaphysics.3 If the truth and validity of interpretations are limited to communities of language, then our mode of being in history cannot but be historical. This point of view rendered Gadamer’s phenomenological hermeneutics vulnerable to the critique of moral and epistemological relativism. However, Gadamer’s theory of interpretation also stems from re-examination of the beginning of knowledge in the Pre-Socratics and Plato, and on this basis, is receptive to another dimension of inquiry than that which was trending in North America. -/- At the East-West Center, University of Hawai’i at Manoa in 1982, Chung-ying Cheng for the first time introduced onto-hermeneutics to an audience of esteemed philosophers including Li Zehou, Ren Jiyu, Feng Youlan, and Zhang Liwen.4 In contrast to schools of deconstruction and literary theory that had disengaged the interpreter from trans-historical sources of meaning and truth, Cheng explained that interpreters exist within a cosmological order inextricable from responsibility to harmonize Heaven and Earth in creative acts of interpretation. By integrating Chinese cosmology into hermeneutics through ontology, he tacitly challenged philosophers in the West to re-examine assumptions about humanity’s place in nature and by implication, Gadamer’s recovery of the beginnings of knowledge in Western philosophy. -/- Cheng’s Neo-Confucianism is inspired by the method and goals of Thomé H. Fang. The following words by Fang seem to prefigure, although in an indistinct and bundled way, aspects of Cheng’s philosophy including a Mencian theory of human nature, comprehensive observation, and creativity: “In the very process of living in concord with creative Nature, Man is charged with an ideal to be fully realized in the light of the principle of comprehensive harmony.”5 Like Fang, Cheng reinvigorates Chinese culture and language, but not solely in order to vindicate the insights of Neo-Confucianism. He has studied Western thought, from pragmatism and the analytic school to German idealism and phenomenology, to unlock and clarify philosophical concepts within the Yijing tradition and thereby render them intelligible to Anglophones. The result has been an awakening of Western scholars to the moral and cultural consequences of decoupling their thought from metaphysical foundations that are neither dogmatic nor doctrinal. -/- Not unlike the dialectic of Gadamer’s dialogue form, onto-generative hermeneutics integrates contrary positions on the same topic in order to blend both sides into a world philosophy, or as Cheng says, a “totalizing or integrative theory,”6 not to be confused with a theoretical rewording of a theory. On the contrary, the universal scope and relevance of hermeneutics stems from personal experience. Just as Gadamer, in response to faction and strife, immersed himself in Plato during the war years, and developed a method with which to harmonize opposites, so too, according to On-cho Ng, was Cheng moved by faction, strife and political persecution to develop a path toward unity.7 Gadamer taught at McMaster University in Hamilton, Ontario, and Cheng at the University of Hawai’i at Manoa among other institutions in North America. They facilitated trans-continental educational and cultural ties. Similar experiences yield similar insights irrespective of differences of time and place. Hence, authors in this issue who reside in Europe, China and North America, delineate the differences between Gadamer and Cheng, yet also, in light of Cheng’s onto-generative method and cosmology, develop integrative theories. Due to the page-budget restriction of the publisher, certain articles of this special theme will be subsequently published in the next issue. -/- 2 Integrative Theory This special issue of The Journal of Chinese Philosophy confirms a dimension of hermeneutics that Cheng has both motivated and inspired. The contributors do not abide by the conviction that since thought is mediated by language, interpretations cannot transcend culture. On the contrary, their research exemplifies the fruits of trans-historical onto-dialogical hermeneutics within limits defined by their field inquiry, organized into Parts I and II, around three themes: language, the philosophy of history and ethics. -/- Andrew Fuyarchuk introduces the theme of ontology in relation to Gadamer’s turn to language. Fuyarchuk argues that Chung-ying Cheng’s criticism of Gadamer’s hermeneutics is informed by Heidegger’s concept of Dasein and thereby overlooks how Gadamer’s Platonic-Pythagorean problem of the division between the One and Many is harmonized in the event of language, which in turn positions Gadamer in proximity to the presupposed grounds of receptivity in Cheng’s onto-generative hermeneutics. Lauren Pfister’s contributing article addresses the year 2000 meeting between Cheng and Gadamer in Heidelberg and expands the transhistorical grounds of meaning in Gadamer to matters of theology. Pfister’s summary of the written Chinese record of their conversation indicates that Cheng does not address the role of Christian philosophy and hence, the role of the inner word in Gadamer’s hermeneutics. This is important not only for detecting changes in Cheng’s philosophical development, but also for modifying his hermeneutics along the lines of a living conversation, possibilities explored by Pfister in a sequel to the article submitted to this issue. Nevertheless, by raising the issue of how Gadamer’s turn to language for understanding the meaning of Being extends possibilities in Cheng’s thought, Pfister anticipates the article by Katarina Gajdosova. She returns to the roots of Chinese thought during the Warring States period and broadens the meaning of names in recently excavated texts. Contrary to the conventions about how to understand terms, she appeals to both Heidegger’s ontology and Cheng’s notion of receptivity and creativity to reinterpret naming in relation to cosmology. Along the same lines, insofar as the event of Being is lingual, Jay Goulding captures its emergent structure in an evolving community of scholars and scholarship. He recalls his philosophical journey toward Cheng’s philosophy that begins in conversations with Gadamer at McMaster University in Hamilton, leads to Heidegger and Asian thought, expands into turning points with teachers and colleagues from various backgrounds that by increments contributed to Goulding’s formulation of “Daoist phenomenology.” -/- Although differing traditions guide their inquiries and research, Cheng and Gadamer recall the wisdom of the past to ameliorate the fragmentation in contemporary life. This leads them to re-examine the origins of philosophy; historical roots and thus sources of creative re-interpretations East and West whose affinities are developed in contributions by Hyun Höchsmann and Friederike Assandri. Höchsmann assesses convergences and divergences in the origins of Chinese and Western philosophy (Confucius and Socrates, the Yijing and Pre-Socratics) that culminates in pairing Gadamer’s understanding of paideia in the context of Plato’s political cosmology in the Timaeus with moral and social cultivation in The Western Inscription. She delineates the limits of this comparison which in turn justifies introducing Vattimo’s notion of locality. Assandri’s comparative analysis moves between India and China, Buddhism and Tang Daoism. Based on Gadamer’s argument that writing detaches concepts from their cultural moorings, she defines and applies three levels of understanding in onto-generative hermeneutics to Buddhist terms that were assimilated into the Benji Jing and in so doing clarifies essential dimensions of Daoism. -/- Contributions by Stephen Palmquist and Nicholas Brasovan position Cheng in relation to Kant and Gadamer by way of Aristotle’s ethics respectively. On the one hand, Palmquist plots Cheng’s evolving criticism of Kant’s moral philosophy and draws on crucial dimensions of Gadamer’s hermeneutics to reposition that criticism in a constructive relation to Kant’s emphasis on the philosophical conditions of morality while also indicating how religious dimensions of his thought answer Cheng’s concerns for lived moral action. For Palmquist, Gadamer enables a constructive criticism of Cheng. On the other hand, Brasovan compares Cheng’s Yijing-based account of moral deliberation with Gadamer’s Aristotelian-based ethics and reasons that in contrast to Cheng, Gadamer’s hermeneutical consciousness is disengaged from practical knowledge. For Brasovan, Cheng is a constructive critic of Gadamer. Palmquist and Brasovan’s divergent angles on Gadamer and Cheng map onto a dialectic of contrast and complementarity that constitutes the inner logic of Cheng’s philosophy. In other words, Gadamer and Cheng ought to be read alongside one another for the sake of removing discrepancies and contradictions, which constitutes the organic structure of their thinking. -/- 3 Our Mode of Being in History Is Not Historical The conversations between Cheng and Gadamer in this issue of The Journal of Chinese Philosophy pivot on language, philosophy of history and ethics within a comparative framework of analysis, but also explore the grounds that make the comparisons possible. Those grounds are informed by Chinese cosmology, and function to wrest Gadamer from the shadow of Heideggerian facticity and reposition him within the range of Cheng’s ideas about our place in nature that is embedded in his question about how mind emerges from inorganic matter.8 -/- For Gadamer scholars of Heidegger, human finitude, our ownmost individuating death ensures that hermeneutics is always open to the other as other, always on the way toward understanding the meaning of Being. To arrest the process in a concept of “the Absolute” cannot but represent someone’s point of view, and thereby render hermeneutics indistinguishable from ideology. However, insofar as finitude is defined by them in terms of an onto-theological concept of immorality, finitude is a metaphysical concept consistent with epistemologies and confuse beings with the meaning of Being. As a result, the celebrated political value of hermeneutics to always be on the way toward an understanding of the meaning of Being admits subtle variations on the same worldview that are insufficiently self-critical. -/- Gadamer scholars of Heidegger are right. A transformation in ethos and opening to the meaning of Being depends on awareness of finitude. Yet this awareness does not yield openness to more of the same, i.e., discourse structurally incapable of coming to unity but instead, for both Gadamer and Cheng, openness to a distinctly different ontological dimension of reality. As Sandra Wawrytko and So-Seong Park indicate,9 this ontological dimension is prefigured in the experience of being-as-a-whole or the totality of all possible relations in both Chinese totemic shamanistic rituals,10 and Greek Dionysian festivals.11 Through these religious experiences human ethos and therefore consciousness is expanded and elevated from being centered on one’s ownmost concerns toward an affinity with all sentient beings from insects and plants to animals. The channel for this affinity is an auditory disposition and hence, the emotions, compassion, and feeling response. -/- The capacity for an auditory disposition, or as Gadamer calls it, listening consciousness to respond to the inter-relationality and therefore inherent balance of nature is developed through music, song and dance of the religious rituals and festivals. They facilitate the unity of mind with nature. This use of music, that transforms ordinary consciousness, explains Cheng’s emphasis on the receptivity of feeling response in comprehensive observation, and Gadamer’s emphasis on openness to the other in attunement. However, an auditory disposition characteristic of pre-literate oral cultures that reveals the “All” need not rely on religion. As theorists about the evolution of language have explained,12 modern languages preserve their pre-historical past in music or prosody. That is to say, the song and dance that revealed the totality of inter-related beings to an ethos of comprehensive observation and attunement toward beings in classical civilizations is retained in the back-and-forth movement or rhythm of the dialogue form. Our mode of being in history is a mode of being in nature – through the music of language. -/- While alerting the reader to the limits of a nominalist interpretation, Gadamer expresses the inner law of the nature as follows: “in perishing there is always becoming, and in becoming there is always perishing.”13 Considered in process, opposites generate and blend into each other. This law of nature applies to everything.14 Hence, in a manner comparable to Pfister’s concluding insights, onto-dialogical hermeneutics is not only open to discrete events of otherness but moreover, to the moving structure of reality expressed, as Gajdosova suggests, in the existential moment of naming. Considered as interplay of tension and resolution with a life of its own, the dialectic of a dialogue is self-similar to the way in which an organism grows (by instinct). There is, therefore, a sense in which the art of interpretation extends the human mind into the eternal cycles of nature such that we participate in the articulation of the inner telos/homeostasis toward which all beings strive and importantly for Gadamer scholars of Heidegger, within the material limits of energy to which our embodied minds are self-evidently subject. In mortality there is always immortality. (shrink)

This This paper examines the acceptance and criticism of Zhuzi(朱子)’s Zhonghe(中和) theory in the Choseon Jingxue(經學) of the 16th and 17th Centuries. In order to discuss the Zhuzi(朱子)’s Zhonghe(中和) theory, I first thought that the conceptual analysis of Doctrine of the Mean(中庸) is necessary for the ‘喜怒哀樂之未發謂之中, 發而皆中節謂之和’. As a result of this analysis, it was confirmed that the concept of Zhonghe(中和) of Doctrine of the Mean(中庸) was basically a matter of feeling. This indicates that the Zhonghe(中和) idea of Doctrine (...) of the Mean(中庸) takes the issue of feeling more important than reason. This point can be understood as a dimension of the same context in that Western thought emphasizes reason and Eastern thought emphasizes emotion. It is judged that the Zhonghe(中和) idea of Doctrine of the Mean(中庸) centering on this feeling of appreciation has led to the time of the Lijizhushu(禮記注疏). This Zhonghe(中和) thought based on emotion of Doctrine of the Mean(中庸) is newly interpreted by the Cheng-Zhu School(程朱學). Especially, the recognition of ‘Zhong(中)’ in the Weifa(未發) as Li(理) can be called a great change in the mind-nature theory(心性論) of Doctrine of the Mean(中庸). This interpretation of Zhonghe(中和) was largely accepted in the 16th and 17th century Choseon Dynasty, and the representative character is Cho Ik(趙翼). On the other hand, there was also a person who did not accept this interpretation of Zhonghe(中和) as it was. The representative figure is Park Sedang. Park Sedang was unable to accept Zhu Xi’s philosophical interpretation of Weifa(未發) in his perception of Zhonghe(中和) theory. He recognized that in human mind there could hardly be a state of Weifa(未發) in which a glimmer of thought does not arise. This is why he did not accept Zhu xi’s philosophical interpretation of considering the state of 'Weifa(未發) as ‘Jiran-Budong(寂然不動)’. I think that Park Sedang's view on Zhonghe(中和) is closer to the previous Zhonghe theory(中和舊說) of Zhu Xi. (shrink)

Without proper recognition of the dual pandemics of COVID-19 and racism that Asian Americans and other racial minorities in the United States are facing, we cannot successfully address structural b...

Studies have shown that internal whistleblowing could be utilized as an effective way to stop an organization’s unethical behaviors. This study investigates the relationship between ethical leadership and internal whistleblowing by focusing on the mediating role of employee-perceived organizational politics and the moderating role of moral courage. An analysis of data collected at three phases indicates that employee-perceived organizational politics partly mediates the relationship between ethical leadership and internal whistleblowing. Also, moral courage is found to moderate the effect of employee-perceived (...) organizational politics on internal whistleblowing and the indirect effect of ethical leadership on internal whistleblowing via employee-perceived organizational politics. Theoretical and practical implications of these results are discussed. (shrink)

Institutional ethics consultation services for biomedical scientists have begun to proliferate, especially for clinical researchers. We discuss several models of ethics consultation and describe a team-based approach used at Stanford University in the context of these models. As research ethics consultation services expand, there are many unresolved questions that need to be addressed, including what the scope, composition, and purpose of such services should be, whether core competencies for consultants can and should be defined, and how conflicts of interest should (...) be mitigated. We make preliminary recommendations for the structure and process of research ethics consultation, based on our initial experiences in a pilot program. (shrink)

In the current study, we examine the changes in disclosure practices on compliance and the fight against corruption at Siemens AG, a large German multinational corporation, over the period 2000–2011 during which a major corruption scandal was revealed. More specifically, we conduct a content analysis of the company’s annual reports and sustainability reports during that period to investigate the changes of Siemens’ corruption and compliance disclosure using both quantitative and qualitative methods. Through the lens of legitimacy theory, stakeholder analysis, and (...) organizational façades, we find evidence that Siemens changed its compliance and corruption disclosure practices to repair its legitimacy in the wake of the 2006 corruption scandal. We analyze these strategies more closely by using the rational, progressive, and reputation façades framework. Our primary findings suggest that the annual reports show peaks of disclosure amounts on corruption and compliance disclosures earlier than sustainability reports, which can be partly explained by analyzing the disclosures made about—and to—the different stakeholder groups. We find that the annual report focuses more on internal stakeholders such as employees, while the sustainability report focuses more on external stakeholders such as suppliers. We also find that the company uses the façades differently depending on which report is being analyzed. (shrink)

Business Ethics, the Environment & Responsibility, EarlyView.

Knowledge of a language is a kind of knowledge, the possession of which enables a speaker to understand and perform a variety of linguistic actions in that language. In this paper, I pursue an agency-oriented approach to knowledge of language. I begin by examining two major agency-oriented models of knowledge of language: Michael Dummett's Implicit Knowledge Model and Jennifer Hornsby's Practical Knowledge Model. I argue that each of these models is inadequate for different reasons. I present an Acquaintance Knowledge Model, (...) in which a speaker's knowledge of a language is a combination of the speaker's first-order linguistic ability and second-order acquaintance with his ability and actions. (shrink)

This book explores how the concept of 'relationality' can offer a strong basis for cross-cultural dialogue between Western and non-Western traditions of moral and political philosophy. As addressed in this book, the implications of relationality go beyond a Eurocentric binary of Western individualism and non-Western collectivism. Instead, the contributors seek to establish an appropriate discursive stance for understanding and deliberating over relationality across cultural boundaries. Through an investigation of the theoretical and practical meanings of relationality across East and West, it (...) offers possible frameworks for reconciling the emphasis on individual choice in modern Western social and political philosophy with the amorphous dynamics of relational morality in non-Western philosophical discourses. Examining relationality in practical forms and culturally-situated contexts, rather than positing an essentialist view of the relational self, this book will be of interest to scholars in political philosophy, intellectual history, contemporary political theory and Northeast Asian regional studies. (shrink)

The phase space realizations of quantum groups are discussed using *-products. We show that on phase space, quantum groups appear necessarily as two-parameter deformation structures, one parameter (v) being concerned with the quantization in phase space, the other (η) expressing the quantum groups as “deformation” of their Lie counterparts. Introducing a strong invariance condition, we show the uniqueness of the η-deformation. This suggests that the strong invariance condition is a possible origin of the quantum groups.

Resumen: En las dinastías Tang y Song, los clanes zongzu oficiales comunes dominaron gradualmente la comunidad de clanes, lo que interrumpió el riguroso sistema de sacrificios orientado a los estratos. Por lo tanto, como una forma emergente de sacrificio ancestral privado, la sala de imágenes yingtang apareció en las mansiones de los funcionarios comunes o en las casas de la gente común. Cuando la estatua anterior dio paso a una imagen, este nuevo signo cultural llevó a cada ejecutor del sacrificio (...) a lograr una identificación psicológica y emocional con la comunidad. A través de imágenes o retratos colgados en los salones, los albaceas pudieron comprobar si se podía crear visualmente un reino espiritual para comunicarse con sus antepasados o contarles sus oraciones. (shrink)

This research explores the harmful effects of negative workplace gossip (NWG) on targets and organizations, including its impacts on helping behavior and knowledge hiding. The mediating role of guanxi closeness and the moderating role of need for affiliation are also examined. The study, based on conservation of resources theory, collected data from 526 employees in the hospitality industry in China, using a three-wave survey design. Hierarchical multiple regression analysis was employed to test the hypotheses. The empirical results showed that NWG (...) was a strong predictor of reduced helping behavior and increased knowledge hiding; and that guanxi closeness mediated both the negative relationship between NWG and helping behavior, and the positive relationship between NWG and knowledge hiding. Additionally, need for affiliation was shown to act as a moderator between NWG and guanxi closeness: high need for affiliation amplified the negative impact of NWG on guanxi closeness, and then further affected employees’ helping behavior and knowledge hiding. This study therefore offers an important new perspective for interpreting the detrimental effects of negative gossip in organizations, providing not just theoretical advances but practical ways in which managers can proactively reduce these impacts. (shrink)

The US National Institute of Health’s Human Microbiome Project aims to use genomic techniques to understand the microbial communities that live on the human body. The emergent field of microbiome science brought together diverse disciplinary perspectives and technologies, thus facilitating the negotiation of differing values. Here, we describe how values are conceptualized and negotiated within microbiome research. Analyzing discussions from a series of interdisciplinary workshops conducted with microbiome researchers, we argue that negotiations of epistemic, social, and institutional values were inextricable (...) from the reflective and strategic category work that defined and organized the microbiome as an object of study and a potential future site of biomedical intervention. Negotiating the divergence or tension between emerging scientific and regulatory classifications also activated “values levers” and opened up reflective discussions of how classifications embody values and how these values might differ across domains. These data suggest that scholars at the intersections of science and technology studies, ethics, and policy could leverage such openings to identify and intervene in the ways that ethical/regulatory and scientific/technical practices are coproduced within unfolding research. (shrink)

Creativity is an essential factor in ensuring the sustainable development of a society. Improving students’ creativity has gained much attention in education, especially in Science, Technology, Engineering, Arts, and Mathematics education. In a quasi-experimental design, this study examines the effectiveness of a project-based STEAM program on the development of creativity in Chinese elementary school science education. We selected two fourth-graders classes. One received a project-based STEAM program, and the other received a conventional science teaching over 6 weeks. Students’ creativity was (...) assessed before and after the intervention using a multi-method approach, including a test of divergent thinking, a story completion through the Consensus Assessment Technique, a creative self-efficacy measure, and a group-based creative project. Moreover, all students received a test of their science knowledge after the intervention. The results showed that compared with the control group, the creativity of the experimental group students improved significantly for 6 weeks at both individual and group level, even though their knowledge in science were comparable. This result confirmed the effectiveness of a project-based STEAM educational program improving elementary school students’ creativity. Implications are discussed. (shrink)

A direct scalar implicature (DSI) arises when a sentence with a weaker term like sometimes implies the negation of the stronger alternative always (e.g., John sometimes (∼ not always) drinks coffee). A reverse implicature, often referred to as indirect scalar implicature (ISI), arises when the stronger term is under negation and implicates the weaker alternative (e.g., John doesn’t always (∼ sometimes) drink coffee). Recent research suggests that English-speaking adults and children behave differently in interpreting these two types of SI ( (...) Cremers and Chemla, 2014 ; Bill et al., 2016 ). However, little attention has been paid to how these two types of SI are processed in a non-native, or second language (L2). By using a covered box paradigm, this study examines how these two types of SI are computed and suspended in a second language by measuring the visible vs. covered picture selection percentage as well as response times (RTs) taken for the selection. Data collected from 26 native speakers of English to 24 L1-Chinese L2-English learners showed that unlike native speakers, L2 speakers showed asymmetries in their generation and suspension of DSI and ISI. That is, L2 speakers computed DSI more often than ISI, but they suspended ISI more frequently than DSI. Furthermore, our RT data suggested that L2 speakers suspended ISI not only more frequently but also significantly faster than DSI. Regarding the asymmetrical behavior among L2 speakers, we consider the number of alternative meanings involved in DSI vs. ISI suspension and different routes to the suspension of SI. (shrink)

本书受教育部2004年哲学社会科学研究重大课题攻关项目“当代科学哲学的发展趋势研究”和教育部人文社会科学重点研究基地——山西大学科学技术哲学研究中心基金资助.