Music education is one of human kind most universal forms of expression and communication, and it can be found in the daily lives of people of all ages and cultures all over the world. As university life is a time when students are exposed to a great deal of stress, it can have a negative impact on their mental health. Therefore, it is critical to intervene at this stage in their life so that they are prepared to deal with the (...) pressures they will face in the future. The aim of this study was to see how music education affects university students’ mental health, with emotional intelligence functioning as a moderator. The participants in this research were graduate students pursuing degrees in music education. Non probability convenience sampling technique was used to collect and evaluate the data from 265 students studying in different public and private Chinese universities. The data was gathered at a time, and therefore, the study is cross-sectional. The data was collected from January 2022 till the end of March 2022. Many universities have been closed because to COVID-19, therefore data was also gathered online through emails. The data was analyzed quantitatively using the partial least squares –structural equation modeling technique. The findings backed up the hypotheses. The results revealed that there is a significant effect of music education on student’s mental health. Also, emotional intelligence as a moderator significantly and positively moderates the relationship between music education and students’ mental health. Music has numerous physiological aspects, and listening to it on a daily basis may be beneficial to your general health and well-being. Furthermore, musicians and music students with a high level of emotional intelligence have a better chance of not just performing well in school, college and university or in the music industry, but also of maintaining mental health and improving it. (shrink)

Yi jing dian jie du he guan nian quan shi wei ji nen jin lu de si xiang shi yan jiu, yu wei rao xin yang yu she hui shen g huo de hu dong zhan kai de she hui shi yan jiu ke yi bei shi zuo zong jiao li shi yan jiu de liang ge zhi dian. Xin yang cong dai dou shi yi ti liang mian de: shi zhong guan qie chao yue de zhi qu bi ran (...) shi de xin yang yi mou zhong si xiang huo guan nian de fang shi fou ding huo shu li ri chang sheng huo he shi su shi jie, que li du te de yu zhou zhi xu yu xin yang jia zhi; yu zhi xiang dui, xin yang shi jian de zhan kai you shi yu ri chang sheng huo xu yu bu li de, cong xian shi de yi yi shang shuo, yi zhong chun cui qie tuo li le shi su sheng huo de xin yang shi nan yi xiang xiang de. Jiu dao jiao er yan, xiu zhen deng xian de xuan si yu rang zai qi fu de shi jian shi bu ke fen ge de, ke yi jie lu de gui zhi yu du die zhang ji de lu fa ye shi bing xing bu bei de. Ru guo yao chang shi li jie mou yi ge li shi shi qi zhong de dao jiao xin yang, jiu xu yao jie he qi shi de jing dian wen xian yu she hui sheng huo. Jian ci, ben shu yi Tang Song shi qi de dao jiao xin yang wei zhu ti, fen bie cong Sui Tang shi qi de dao jiao xin yang si xiang yu Tang Song shi qi de lu fa ji xin yang guan lian liang ge shi jiao zhan kai zhuan ti yan jiu, zhan shi shang shu yi ti liang mian de xin yang shi kuang jia. (shrink)

Preface Part One Buddhism and Phenomenology Ch.1Buddhism and Phenomenology Ch.2 Husserl and Merleau-Ponty Part Two The Four Basic Buddhist Models in India Introduction Ch.3 Model One: The Five Skandhas Ch.4 Model Two: Pratitya-samutpada Ch.5 Model Three: Tridhatu Ch.6 Model Four: Sila-Samadhi-Prajna Ch.7 Asamjni-samapatti and Nirodha-samapatti Ch.8 Summary of the Four Models Part Three Karma, Meditation, and Epistemology Ch.9 Karma Ch.10 Madhyamikan Issues Ch.11 The Privilaging of Prajna-paramita Part Four Trimsika and Translations Ch.12 Texts and Translations Part Five The Ch’eng Wei-Shih (...) Lun and the Problem of Psychosophical Closure: Yogacara in China Ch.13 Ch.14 Seven Trajectories Ch.15 The Legend of the Transmission of the Ch’eng Wei-Shih Lun Ch.16 Alterity: Parinama Ch.17 Why Consciousness in Not Empty Ch.18 On Rupa Ch.19 Externality Ch.20 The Four Conditions Ch.21 Mirror Knowing: Soteric Alterations Ch.22 Language, Avijnapti-Rupa and Vijnapti-Rupa Ch.23 Is What is Ultimately Real Itself Ultimately Real? Conclusions Appendices Bibliography Index. (shrink)

In this chapter we focus on the debate over publicly-maintained racist monuments as it manifests in the mid-2010s Anglosphere, primarily in the US (chiefly regarding the over 700 monuments devoted to the Confederacy), but to some degree also in Britain and Commonwealth countries, especially South Africa (chiefly regarding monuments devoted to figures and events associated with colonialism and apartheid). After pointing to some representative examples of racist monuments, we discuss ways a monument can be thought racist, and neutrally categorize removalist (...) and preservationist arguments heard in the monument debate. We suggest that both extremist and moderate removalist goals are likely to be self-defeating, and that when concerns of civic sustainability are put on moral par with those of fairness and justice, something like a Mandela-era preservationist policy is best: one which removes the most offensive of the minor racist monuments, but which focuses on closing the monumentary gap between peoples and reframing existing racist monuments. (shrink)

The article examines some of the main theses about self-awareness developed in recent analytic philosophy of mind (especially the work of Bermúdez), and points to a number of striking overlaps between these accounts and the ones to be found in phenomenology. Given the real risk of unintended repetitions, it is argued that it would be counterproductive for philosophy of mind to ignore already existing resources, and that both analytical philosophy and phenomenology would profit from a more open exchange.

In two experiments, we investigated whether 13-month-old infants expect agents to behave in a way consistent with information to which they have been exposed. Infants watched animations in which an animal was either provided information or prevented from gathering information about the actual location of an object. The animal then searched successfully or failed to retrieve it. Infants’ looking times suggest that they expected searches to be effective when—and only when—the agent had had access to the relevant information. This result (...) supports the view that infants’ possess an incipient metarepresentational ability that permits them to attribute beliefs to agents. We discuss the viability of more conservative explanations and the relationship between this early ability and later forms of ‘theory of mind’ that appear only after children have become experienced verbal communicators. (shrink)

Humans are expert users of metarepresentations. How has this human metarepresentational capacity evolved? In order to contribute to the ongoing debate on this question, the chapter focuses on three more specific issues: i. How do humans metarepresent representations? ii. What came first: language, or metarepresentations? iii. Do humans have more than one metarepresentational ability?

Our main aim in this paper is to show that constructing an adequate theory of communication involves going beyond Grice’s notion of speaker’s meaning. After considering some of the difficulties raised by Grice’s three-clause definition of speaker’s meaning, we argue that the characterisation of ostensive communication introduced in relevance theory can provide a conceptually unified explanation of a much wider range of communicative acts than Grice was concerned with, including cases of both ‘showing that’ and ‘telling that’, and with both (...) determinate and indeterminate import. (shrink)

Many philosophers believe that when a theory is committed to an apparently unexplainable massive correlation, that fact counts significantly against the theory. Philosophical theories that imply that we have knowledge of non-causal mind-independent facts are especially prone to this objection. Prominent examples of such theories are mathematical Platonism, robust normative realism and modal realism. It is sometimes thought that theists can easily respond to this sort of challenge and that theism therefore has an epistemic advantage over atheism. In this paper, (...) I will argue that, contrary to widespread thought, some versions of theism only push the challenge one step further and thus are in no better position than atheism. (shrink)

On the relevance-theoretic approach outlined in this paper, linguistic metaphors are not a natural kind, and ―metaphor‖ is not a theoretically important notion in the study of verbal communication. Metaphorical interpretations are arrived at in exactly the same way as literal, loose and hyperbolic interpretations: there is no mechanism specific to metaphors, and no interesting generalisation that applies only to them. In this paper, we defend this approach in detail by showing how the same inferential procedure applies to utterances at (...) both ends of the literal-loose-metaphorical continuum, and how both literal and metaphorical utterances may create poetic effects. (shrink)

Several authors believe that there are certain facts that are striking and cry out for explanation—for instance, a coin that is tossed many times and lands in the alternating sequence HTHTHTHTHTHT…. According to this view, we have prima facie reason to believe that such facts are not the result of chance. I call this view the striking principle. Based on this principle, some have argued for far-reaching conclusions, such as that our universe was created by intelligent design, that there are (...) many universes other than the one we inhabit, and that there are no mathematical or normative facts. Appealing as the view may initially seem, I argue that we lack sufficient reason to accept it. (shrink)

Accusations of sexual creepiness are on the rise, but are such accusations morally problematic? Legal scholar Heidi Matthews thinks so, arguing that sexual creepiness as a category is in tension with liberal and progressive moral commitments. Principled liberals and progressives can reject creepiness as a category, but the costs of abandoning sexual creepiness may be high. Empirical findings about who gets accused of being creepy suggest that the creepiness norm is being repurposed to control male sexual advances in two ways: (...) first, by discouraging substandard male suitors from approaching young women unlikely to be interested in them (“prefiltration”), and second, by deflecting eligible older men away from young women and towards older women (“redirection”). If something like this hypothesis is correct, the ethical question liberals and progressives must wrestle with is whether these benefits justify maintenance of a norm that is (inter alia) lookist, ageist, sexist, sex-negative, and neuronormative. (shrink)

We argue that the growing prevalence of statistical machine learning in everyday decision making – from creditworthiness to police force allocation – effectively replaces many of our humdrum practical judgments and that this will eventually undermine our capacity for making such judgments. We lean on Aristotle’s famous account of how phronesis and moral virtues develop to make our case. If Aristotle is right that the habitual exercise of practical judgment allows us to incrementally hone virtues, and if AI saves us (...) time by taking over some of those practical judgments, or if its pattern recognition capacities are very good at learning that kind of behavior – we risk innovating ourselves out of moral competence with the introduction of AI. (shrink)

The central characteristic of cognitive explanations of behavior is the appeal to inner representations. I examine the grounds which justify representational explanations, seeking the minimum conditions which organisms must meet to be candidates for such explanations. I first discuss Fodor's proposal that representationality be attributed to systems which respond to nonnomic properties, arguing that the distinction between the nomic and nonnomic in perception is fatally ambiguous. Then I turn to an illustrative review of the behavior and neurobiology of Hermissenda crassicornis, (...) a marine mollusk. Concerning this "model system," I compare the representational style of explanation with both behaviorist and neurophysiological explanations. Representational explanation is potentially more comprehensive than its rivals, and thus I conclude that representations are useful posits wherever internal information-bearing states mediate behavior. (shrink)

This article challenges the consensus that silences about mental disorders are there to be broken. While silence in mental disorders can be painful, even deadly, the consensus rests on an oversimplified understanding of silence. Drawing upon accounts from depression and bipolar memoirs, this article names and analyses some salient experiences of silence in mood disorders. It does so with two goals in mind. The first is to show that mood disorders may involve several different kinds of lived experiences of silence. (...) This is important because even though silence is considered a promising objective symptom of depression, little has been written about lived experiences of silence in disorders that involve depression. The second is to argue against the fetishisation of breaking silence and the concomitant understandings of silence as an externally imposed and inherently negative phenomenon. This is important because some silences are not experienced as external and are even felt to be valuable, meaning that efforts to break them may be counterproductive. (shrink)

Richard Nisbett and Dov Cohen’s (1996) influential account of “cultures of honor” speculates that honor norms are a socially-adaptive deterrence strategy. This theory has been appealed to by multiple empirically-minded philosophers, and plays an important role in John Doris and Alexandra Plakias’ (2008) antirealist argument from disagreement. In this essay, I raise four objections to the Nisbett-Cohen deterrence thesis, and offer another theory of honor in its place that sees honor as an agonistic normative system regulating prestige competitions. Since my (...) account portrays honor norms as radically different from liberal ones, it actually strengthens Doris and Plakias’ case in some respects: cultures of honor are not merely superficially different from Western liberal ones. Nonetheless, the persistent appeal of honor’s principles, and their moral plausibility in certain contexts, suggests not antirealism, but pluralism—a reply on behalf of realism that itself has considerable empirical support. (shrink)

As scientists start to adopt machine learning (ML) as one research tool, the security of ML and the knowledge generated become a concern. In this paper, I explain how supervised ML can be improved with better data ontology, or the way we make categories and turn information into data. More specifically, we should design data ontology in such a way that is consistent with the knowledge that we have about the target phenomenon so that such ontology can help us make (...) the inductive leap. I do so by thinking through a thought experiment, Goodman’s New Riddle of Induction (Fact, fiction, and forecast, Harvard University Press, 1955). Goodman’s riddle helps flesh out three problems of induction: (1) the problem of equal goodies, that there are often too many equally good inductive results given the same data; (2) the problem of diverging performance, that these equally good results can give opposite predictions in the future; and (3) the problem of mediocrity, that when averaged across all equally possible datasets and tasks, no inductive algorithm outperforms any other. I show that all these three problems are manifested as real obstacles in ML practice, namely, the Rashomon effect (Breiman in Stat Sci 16(3):199–231, 2001), the problem of underspecification (D’Amour et al. in J Mach Learn Res, 2020, https://doi.org/10.48550/arXiv.2011.03395 ), and the No Free Lunch theorem (Wolpert in Neural Comput 8(7):1341–90, 1996, https://doi.org/10.1162/neco.1996.8.7.1341 ). Lastly, I argue that proper data ontology can help mitigate these problems and I demonstrate how using concrete examples from climate science. This research highlights the links between philosophers’ discussions of induction and implications in ML practice. (shrink)

According to the Monist Interpretation of Descartes, there is really only one corporeal substance—the entire extended plenum. Evidence for this interpretation seems to be provided by Descartes in the Synopsis of the Meditations, where he claims that all substances are incorruptible. Finite bodies, being corruptible, would then fail to be substances. On the other hand, ‘body, taken in the general sense,’ being incorruptible, would be a corporeal substance. In this paper, I defend a Pluralist Interpretation of Descartes, according to which (...) there are many corporeal substances. In particular, I show that none of the claims in the Synopsis about incorruptibility and substance entail either that finite bodies are not substances, or that the only corporeal substance is the entire plenum. (shrink)

The ‘self’ is increasingly used as a variable in cognitive experiments and correlated with activity in particular areas in the brain. At first glance, this seems to transform the self from an ephemeral theoretical entity to something concrete and measurable. However, the transformation is by no means unproblematic. We trace the development of two important experimental paradigms in the study of the self, self-face recognition and the adjective self ascription task. We show how the experimental instrumentalization has gone hand in (...) hand with a simplification of the self-concept, and how more conceptual and theoretical reflections on the structure, function and nature of self have either disappeared altogether or receded into the background. We argue that this development impedes and complicates the interdisciplinary study of self. (shrink)

& Functional brain imaging offers new opportunities for the begin with single-subject (preprocessed) scan series, and study of that most pervasive of cognitive conditions, human consider the patterns of all voxels as potential multivariate consciousness. Since consciousness is attendant to so much encodings of phenomenal information. Twenty-seven subjects of human cognitive life, its study requires secondary analysis from the four studies were analyzed with multivariate of multiple experimental datasets. Here, four preprocessed methods, revealing analogues of phenomenal structures, datasets from the (...) National fMRI Data Center are considered: particularly the structures of temporality. In a second Hazeltine et al., Neural activation during response competi- interpretive approach, artificial neural networks were used tion; Ishai et al., The representation of objects in the human to detect a more explicit prediction from phenomenology, occipital and temporal cortex; Mechelli et al., The effects of namely, that present experience contains and is inflected by presentation rate during word and pseudoword reading; and past states of awareness and anticipated events. In all of 21 Postle et al., Activity in human frontal cortex associated with subjects in this analysis, nets were successfully trained to spatial working memory and saccadic behavior. The study of extract aspects of relative past and future brain states, in consciousness also draws from multiple disciplines. In this comparison with statistically similar controls. This exploratory article, the philosophical subdiscipline of phenomenology study thus concludes that the proposed methods for provides initial characterization of phenomenal structures ‘‘neurophenomenology’’ warrant further application, includ- conceptually necessary for an analysis of consciousness. These ing the exploration of individual differences, multivariate structures include phenomenal intentionality, phenomenal differences between cognitive task conditions, and explora- superposition, and experienced temporality.. (shrink)

In this paper I discuss two philosophical issues that hold special interest for empirical researchers studying happiness. The first issue concerns the question of how the psychological notion(s) of happiness invoked in empirical research relates to those traditionally employed by philosophers. The second concerns the question of how we ought to conceive of happiness, understood as a purely psychological phenomenon. With respect to the first, I argue that ‘happiness’, as used in the philosophical literature, has three importantly different senses that (...) are often confused. Empirical research on happiness concerns only one of these senses, and serious misunderstandings about the significance of empirical results can arise from such confusion. I then argue that the second question is indeed philosophical and that, in order to understand the nature of (what I call) psychological happiness, we need first to determine what a theory of happiness is supposed to do: what are our theoretical and practical interests in the notion of happiness? I sketch an example of how such an inquiry might proceed, and argue that this approach can shed more light on the nature and significance of happiness (and related mental states) than traditional philosophical methods. (shrink)

An intrinsic property is roughly a property things have in virtue of how they are, as opposed to how they are related to things outside of them. This paper argues that it is not possible to give a definition of 'intrinsic' that involves only logical, modal and mereological notions, and does not depend on any special assumptions about either properties or possible worlds.

In a well-known paper, Reginald Jackson expresses a sentiment not uncommon among readers of Locke: “Among the merits of Locke’s Essay…not even the friendliest critic would number consistency.”2 This unflattering opinion of Locke is reiterated by Maurice Mandelbaum: “Under no circumstances can [Locke] be counted among the clearest and most consistent of philosophers.”3 The now familiar story is that there are innumerable inconsistencies and internal problems contained in Locke’s Essay. In fact, it is probably safe to say that there is (...) not another canonical, well-respected, and seminal philosopher whose work is so widely thought to be swarming with inconsistencies. I, however, do not think that the common, unflattering view of Locke is accurate as a general view of the Essay. But despite my wishes to the contrary, I do believe that Locke’s chapter ‘Of Identity and Diversity’ (2.27)4 leads to (at least) one intractable problem, a problem that is the subject of this paper. (shrink)

Call the ethos understanding rightness in terms of spiritual purity and piety, and wrongness in terms of corruption and sacrilege, the “fetish ethic.” Jonathan Haidt and his colleagues suggest that this ethos is particularly salient to political conservatives and non-liberal cultures around the globe. In this essay, I point to numerous examples of moral fetishism in mainstream academic ethics. Once we see how deeply “infected” our ethical reasoning is by fetishistic intuitions, we can respond by 1) repudiating the fetishistic impulse, (...) by 2) “sublimating” our fetishism into liberal rationales, or by 3) accepting the fetishism on its own terms. Of these options, I argue that sublimating our fetishism is not advisable, and that embracing our ethical fetishism isn’t as obviously misguided as some suggest. (shrink)

In a range of contexts, individuals arrive at collective decisions by sharing confidence in their judgements. This tendency to evaluate the reliability of information by the confidence with which it is expressed has been termed the ‘confidence heuristic’. We tested two ways of implementing the confidence heuristic in the context of a collective perceptual decision-making task: either directly, by opting for the judgement made with higher confidence, or indirectly, by opting for the faster judgement, exploiting an inverse correlation between confidence (...) and reaction time. We found that the success of these heuristics depends on how similar individuals are in terms of the reliability of their judgements and, more importantly, that for dissimilar individuals such heuristics are dramatically inferior to interaction. Interaction allows individuals to alleviate, but not fully resolve, differences in the reliability of their judgements. We discuss the implications of these findings for models of confidence and collective decision-making. (shrink)

This is the text of the Radcliffe-Brown Lecture in Social Anthopology 1999 (To appear in the Proceedings of the British Academy). In it, I argue that to approach society and culture in a naturalistic way, the domain of the social sciences must be reconceptualised by recognising only entities and processes of which we have a naturalistic understanding. These are mental representations and public productions, the processes that causally link them, the causal chains that bond these links, and the complex webs (...) of such causal chains that criss-cross human populations over time and space. Such causal chains may distribute and stabilise representations and productions throughout a human population, thereby generating culture. The lecture introduces several conceptual tools useful for such a naturalistic approach, and illustrates their use with the case study of ritual activity in a Southern Ethiopian household. (shrink)

The leader–member relationship has been identified as a key determinant of successful working relationships and business outcomes in China. A high-quality leader–member relationship helps managers and employees to meet the demands they face and gives them the opportunity to develop socially, emotionally and morally. Such relationships form the basis of the overall well-being and success of the organisation. This article contributes to relationally oriented leadership theories and more specifically to the leader–member exchange theory by examining the theory in the context (...) of Western expatriate managers and Chinese employees in China. The first aim of the study is to analyse the similarities and differences between the LMX theory, which owes its origins to Western corporate experience, and the social and moral norms of guanxi, a crucial element in the Chinese value system. Since Westerners and Chinese people can give different interpretations to guanxi, the second aim of the article is to discuss the ethical challenges to the Western manager arising from guanxi. The findings of this study have implications not only for China, but also for other Chinese communities where guanxi is endorsed and practised. (shrink)

This article develops, illustrates, and defends a conception of immanent critique. Immanent critique is construed as a form of hermeneutical practice and second-order political and normative criticism. The common charge that immanent critique is a form of philosophical conventionalism necessarily committed to value relativism and to the rejection of transcultural and cosmopolitan norms is denied. But immanent critique insists that meaningful and potentially efficacious criticism must be connected to relevant criteria and understandings internal to the culture or social order at (...) which the criticism is directed. The complaint that this demand will likely limit political and moral criticism is also denied, and the ability of immanent critique to develop from convention unconventional thinking is defended and demonstrated. (shrink)

The concept of performance has gradually become established in health policies. Presented as necessary and positive, it is often reduced to efficiency, which results in policies and management styles aimed at optimisation. While they are supposed to guarantee the sustainability of our healthcare systems, these practices have made them fragile. Insights from the life sciences help us understand why. Indeed, biologists observe that living beings do not prioritise optimisation but robustness. To cope with fluctuations, a robust organisation operates with redundancies, (...) apparent waste, heterogeneity, organised fluctuations, slowness, and hesitation. It functions sub‐optimally. This article offers a theoretical reflection and management directions for more robust healthcare systems. (shrink)

We first want to express our thanks to the commentators for their close and critical readings of The Phenomenological Mind. We would like to treat their comments and challenging questions as a productive opportunity to clarify and to make our positions more precise. Before we address the specific points raised by our colleagues, we do want to say that the intersection between phenomenology and the cognitive sciences is a rich one, and growing richer as collaboration and research continues. Our book (...) was meant to be an introduction to this area rather than a complete map of ongoing research. For that reason we were not able to cover every interesting issue, many of which are raised in the set of commentaries. (shrink)

“The Standard Interpretation” of Descartes on material falsity states that Descartes believed that materially false ideas (MFIs) lack “objective reality” [realitas objectiva]. The argument for the Standard Interpretation depends on a statement from the “Third Meditation” that MFIs are caused by nothing. This statement, in conjunction with a causal principle introduced by Descartes, seems to entail that MFIs lack objective reality. However, the Standard Interpretation is incorrect. First, I argue that, despite initial appearances, the manner in which Descartes understands the (...) proposition that MFIs are caused by nothing does not entail that they lack objective reality. Secondly, I argue that Descartes is committed to the objective reality of MFIs because of his quasi-scholastic explanation of MFIs. (shrink)

The paper argues that members of future generations have an entitlement to natural resources equal to ours. Therefore, if a currently living individual destroys or degrades natural resources then he must pay compensation to members of future generations. This compensation takes the form of “primary goods” which will be valued by members of future generations as equally useful for promoting the good life as the natural resources they have been deprived of. As a result of this policy, each generation inherits (...) a “Commonwealth” of natural resources plus compensation. It is this inherited “Commonwealth” which members of that generation must then pass on to members of the next generation. Once this picture is accepted, the standard bundle of property rights is problematic, for it takes the owner of a constituent of the Commonwealth to have the right to “waste, destroy or modify” that item at will. This paper therefore presents a revised set of property rights which takes seriously the idea that each generation has an equal claim on the resources that nature has bequeathed us, whilst allowing certain effects on those natural resources by each generation, and a degree of exclusive use of those natural resources owned by an individual. (shrink)