Taiwan is an island country situated in the northwest Pacific, close to the southeast of China. The land area is about 36,000 square kilometers. The population of Taiwan is about 23 million, and it consists of the majority Han ethnic groups and dozens of minority groups who are collectively called “Formosan,” an appellation for indigenous peoples in Taiwan. Formosans can be divided into Pingpu and Gaoshan by their living area. In recent years, marriages between Taiwanese, Mainland Chinese, and Southeast Asians (...) have increased significantly. Because of the genetic background of the Taiwanese people, it was thought to be highly beneficial for Taiwan to establish a biobank specifically designed for the Taiwanese population, as it would enable large-scale cohort studies to be carried out for common diseases occurring in Taiwan. (shrink)

In the United States, final amendments to the Federal Policy for the Protection of Human Subjects (“the Common Rule”) were published on January 19, 2017, and they will take effect on January 21, 2019. One of the most widely discussed provisions is that for the first time, federal regulations governing research with humans authorize the use of broad consent for future, unspecified research on individually identifiable biospecimens and associated data. Many questions have been raised about broad consent, including what effect (...) it will have on research and whether it adequately protects the interests of research participants.There are lessons to be learned for the U.S. and other countries by looking to countries that already have experience with broad consent for biobank collection and with the storage and subsequent use of the biospecimens and data. This article describes how broad consent works in five countries—Canada (in Quebec), Israel, Nigeria, Taiwan, and the United Kingdom—and with different types of biobanks: national biobanks, federated biobanks, and regional biobanks. Evaluating the provisions and challenges of the broad consent approaches in these countries can inform policies for this increasingly used approach to biobank regulation. (shrink)

Ben shu cong da liang xi fang zhe xue de chuan bo fen fan xian xiang zhong xun chu ma ke si zhu yi zhe xue zai zhong guo cheng wei li shi fa zhan zhi bi ran, qi ta zhe xue si xiang dou zai zhong guo chuan bo guo, zhi you ma ke si zhu yi cai you wu bi qiang da de sheng ming li.

One of the biggest challenges of the study and practice of ethics is that of the moral dilemma, e.g. how should a compassionate person deal with injustice? This paper attempts to resolve this thorny issue from the perspective of Buddhist philosophy. I firstly introduce the 14th Dalai Lama’s distinction between act and actor and suggest a way to denounce wrongful acts without harboring hatred towards the perpetrator. Secondly, I argue that the philosophical grounds of this distinction can be traced back (...) to ancient Buddhist texts on Non-Self and Emptiness, which take all things as being in a constant state of change. Thirdly, I point out that a unique feature of the ‘empty ethics’ of Buddhism is that it inspires a middle way approach which allows for congruity between justice and compassion, between the realistic and the idealistic, and between rationality and sentimentality. Based on this, I suggest that it has much to contribute to contemporary ethics. (shrink)

John R. Searle argues that consciousness is a biological problem, and that the subjective feature of consciousness doesn’t exclude the scientific study thereof. In this paper I attempt to show that Searle’s identification of the subjectivity of conscious experience as being merely ontologically subjective, but not epistemically subjective is problematic, as it confuses epistemic subjectivity with axiological subjectivity. Since Searle regards the distinction between epistemic subjectivity and ontological subjectivity as an important basis for scientific studies of consciousness, the unsoundness of (...) his argument weakens his advocacy of Biological Naturalism. (shrink)

Gilbert Ryle’s The Concept of Mind (1949/2002. Chicago, IL: University of Chicago Press) is generally considered a landmark in the quest to refute Cartesian dualism. The work contains many inspirational ideas and mainly posits behavioral disposition as the referent of mind in order to refute mind–body dualism. In this article, I show that the Buddhist theory of ‘non-self’ is also at odds with the belief that a substantial soul exists distinct from the physical body and further point out similarities between (...) the Buddhist outlook and Ryle’s ideas in three parts. First, I illustrate that Ryle’s ‘category mistake’ has certain points in common with the Buddhist refutation of ‘self’. Within the Buddhist framework, referents such as ‘mind’ and ‘self’ are merely imputed terms. The presumed existence of an independent substance such as a ‘soul’, when considered in isolation from the expedient usage of the term ‘mind’, can therefore also be viewed as a ‘category mistake’. Second, attempting to solve the questions of ‘what mind is’ and ‘how mind operates’ are two entirely different approaches to the study of mind. I argue that it is necessary to focus on ‘knowing-how’ rather than ‘knowing-that’, if we are to gain a more comprehensive understanding of mind and avoid any kind of category mistake such as those that follow from isolating the physical properties of brain or drawing inferences from a mystical soul. Third, I aim to show why investigating mind from the perspective of ‘dispositions’ of behavior is a valid approach. The Buddhist concept of karma-vāsanā elucidates the habitual tendency to act or not act in various situations. Based on this theory, I argue that the workings of the human mind bears strong links to the formation of karma and as such have important axiological implications that cannot be ignored. I conclude by pointing out that Ryle’s insightful ideas could in certain ways be complemented by the Buddhist theory of mind. In my view, his philosophy is not only a mediator between Analytic Philosophy and Phenomenology, but could perhaps also be seen as a mediator between traditional Eastern systems of thought and contemporary philosophies of mind. (shrink)

This paper discusses the possible inspirations that might be derived from the viewpoints of Eastern Philosophy in contemporary studies of consciousness. First of all, two notions of consciousness are introduced, one of which can be explained by science. The other however cannot, and as such is also called the ?Hard Problem?. Secondly, the special features shared by morality and the ?Hard Problem of Consciousness? are discussed. Thirdly, I discuss the conventional routes Oriental philosophy takes toward an exploration of the human (...) mind, and consequently point out that Oriental philosophy views consciousness as the fundamental feature of moral beings. One of the reasons that human beings can pursue meaningful life is because of the necessary existence of conscious experience. It is our conscious experience that makes a life of value possible. Therefore, in Oriental philosophy matters of consciousness revolve around aspects of morality and spirituality, and the training of the abilities of consciousness is emphasized over knowledge. Finally, this paper concludes with a comparison of the different approaches Oriental philosophy and current Western academics take in their study of consciousness. Hopefully, one day consciousness can be fully explored from more diverse viewpoints to gain a more comprehensive understanding and so further the happiness of humanity. (shrink)

As AI technology becomes more influential, ethical considerations surrounding its application are becoming increasingly relevant. In this paper, I reflect on some moral questions from a Buddhist perspective and consider the moral status of AI to evaluate its function and purpose in our lives. Since a robot lacks the capacity to experience suffering and has no conscience, AI ethics are possible only as ethics about robots and not as ethics for robots. Despite having no concrete moral status, robots cannot be (...) deemed entirely morally insignificant as they exist as moral objects toward which moral agents have a duty. Our unique endowment as human beings is the intelligence for moral deliberation as we develop AI technologies and determine the future direction of humanity. From a Buddhist point of view, there is potential to advance our spiritual growth through the realization of the interdependence between humans and AI. As we recognize the uniqueness of our humanity and take a middle-way approach, the rise of robots need not threaten our existence but could instead catapult humanity into a new dawn. (shrink)

With the naturalist worldview having become widely accepted, the trend of naturalistic Buddhism has likewise become popular in both academic and religious circles. In this article, I preliminarily reflect on this naturalized approach to Buddhism in two main sections. In section 1, I point out that the Buddha rejects theistic beliefs that claim absolute power over our destiny, opting instead to encourage us to inquire intellectually and behave morally. The distinguishing characteristics of naturalism such as a humanistic approach, rational enquiry, (...) empirical observation, as well as a pragmatic and realistic outlook can all be seen in the Buddha’s teachings. In section 2, however, I advance arguments to show that while the Buddha is opposed to theistic doctrines, his views are not entirely in accordance with the presuppositions of naturalism. Firstly, the Buddha’s foremost concern is not purely intellectual in nature—the purpose of his teachings is to realize a soteriological goal through spiritual practice. Secondly, naturalism tends to subscribe to ‘self-being,’ while the Buddha holds all things to exist conditionally and impermanently. Because of the dependent nature of all things, it is not possible to discover their essence through reduction. Thirdly, naturalized philosophy would be a kind of belief-habit that follows from certain preconditioned assumptions. But the Buddha encourages us to re-examine our conceptual proliferation leading to biased views, as that ultimately leads to suffering. I conclude by proposing a broader naturalist outlook that would allow for a more inclusive conception of the natural world that would take the axiological dimension of human transcendence into account and increase an overall understanding of human potentiality. (shrink)

This paper is an effort to present the mind-body problem from a Buddhist point of view. Firstly, I show that the Buddhist distinction between mind and body is not absolute, but instead merely employed as a communicative tool to aid the understanding of human beings in a holistic light. Since Buddhism acknowledges a mind-body distinction only on a conventional level, it would not be fair to claim that the tradition necessarily advocates mind-body dualism. Secondly, I briefly discuss a response to (...) Cartesian dualism from a Buddhist perspective and suggest that in this particular regard, the Buddhist approach may be likened to the ‘category mistake’ argument formulated by Gilbert Ryle. The fact that the Buddhist view does not accord with Cartesian dualism, however, does not imply that a monistic approach to the mind-body problem such as behaviourism, physicalism or biological naturalism is necessarily assumed. The Buddhist position could perhaps be best described as a middle way approach of ‘neither-duality-nor-identity’. Thirdly, I remain sceptical about the reductionist approach of accounting for mind merely on the level of brain or behaviour. In overlooking crucial ethical and axiological implications of mind, I argue that such an approach necessarily fails to impart a complete picture of mind. The Buddhist soteriological approach furthermore reveals certain law-like connections between mental attitudes and suffering which are for the most part overlooked in mainstream metaphysical explorations into the relation between mind and body. I thus endeavour to show why exploration into the link between mental phenomena, spiritual cultivation and the accumulation of karma is imperative to any comprehensive inquiry into the human mind. (shrink)

ABSTRACT The core teaching of Buddhism revolves around understanding and alleviating suffering. Since the purpose of international humanitarian law (IHL) is to minimise suffering during armed conflict, by protecting the innocent and restricting the means and methods of warfare, Buddhists should support IHL. In this paper, I try not to utilise the Buddha’s well-known teachings such as karma, impermanence, non-self, emptiness, compassion and so on, to explain why Buddhists should support IHL. Instead, I present how and why Buddhism underlines the (...) importance of secular ethics, indicating that humanity comes first for Buddhism, which would be the main reason for Buddhists to support IHL. Buddhist monks such as Yinshun and the 14th Dalai Lama view common humanity, conventional morality and inner values as the grounds for Buddhism. An enhancement of humanity and the promotion of morality are also part of the way of Buddhist practice. Viewed from a humanistic perspective, Buddhism may endorse all laws, rules, and regulations that are in the best interest of the public and align with values such as peace, freedom, equality, justice, benevolence, and more, regardless of whether they are applied internationally or domestically. Buddhism upholds IHL for similar reasons. (shrink)

This study attempts to examine the direct impact of corporate social responsibility initiatives on employees’ job performance and the indirect relationships between CSR initiatives on employees’ job performance via industrial relations climate and psychological contract fulfillment. Data were collected from 764 supervisor–subordinate dyads and 271 middle managers from 85 companies. Using a multilevel approach, the results showed that organizational-level CSR was positively related to employees’ job performance. Moreover, the industrial relations climate and psychological contract fulfillment played mediating effects between CSR (...) initiatives and job performance. This study provides novel theoretical evidence for why and how CSR initiatives improve job performance. Theoretical and practical implications for implementing CSR initiatives are discussed. (shrink)

In an era when individuality has been increasingly emphasized, the development of science and technology has provided technical support for the realization of individuation. However, in an examination-oriented education system, the education model has not attached sufficient importance to individuality. The modern education industry focuses much on the massive production of college degree holders. Student’s unique talents are mostly neglected, and their personality and creativity are not given due consideration in the teaching process. It is time to emphasize individualized teaching (...) and learning in the contemporary paradigm of education. Taoist wisdom of individuality, pluralism, and diversity has great philosophical value and practical revelation to the modern education. Thus, an eastern perspective on the understanding of individualized teaching and learning is presented. The author argues that a university should not be an industrial factory, but a nurturing garden where students’ nature as humans are understood and their individual differences are respected. Some Taoist transformative paradigms for the future pedagogies are proposed in the hope of provoking arguments and exploring the future of higher education in an age of disruption. Finally, some Taoist practices for a better understanding of individualized teaching and learning are introduced. (shrink)

Fan (2010) did a good job in applying his interpretation of Confucian ethics of giftedness to genetic enhancement. To him, it is God-like Heaven that gives lives to us and our ancestors as gifts th...

Cher*** Je rentre à l'instant des « Iles d'Auvergne », d'où mon silence de ces dernières semaines. La traversée, avec « Gevaudan Airline », ne s'est pas faite sans péripéties. Je m'étendrai, sous peu, sur l'installation pilote « dénouée, déliée, déroulée, dressée » que j'ai pu élever là-bas, et dont je te donne un aperçu ci-dessous. Mais tu voudras bien, avant cela me suivre brièvement dans les étranges fantasmagories qui hantent mon avance vers l'été. « Les chiens de fer » (...) A l'approche d'Avignon, autour de - Résidence numérique — François Villais. (shrink)

Du Weiming xian sheng shi dang dai yan jiu he chuan bo ru jia wen hua de zhong yao si xiang jia. Ta 1940 nian chu sheng yu Kunming, xian hou qiu xue yu Taiwan dong hai da xue he Meiguo Hafo da xue, ren jiao yu Pulinsidun da xue, Bokeli Jiazhou da xue. Zi 1981 nian, Du Weiming xian sheng yi zhi zai Hafo da xue Dong Ya xi dan ren li shi ji zhe xue jiao shou,qi jian huo (...) xuan Meiguo ren wen she hui ke xue yuan yuan shi, hai ceng dan ren Hafo Yanjing xue she she zhang. Chang qi yi lai, Du Weiming xian sheng zhi li yu ru xue di 3 qi fa zhan, quan shi Zhongguo wen hua, fan si xian dai jing shen, chang dao wen ming dui hua, zai hai nei wai xiang you hen gao de xue shu sheng yu. Du xian sheng fei chang re xin Zhongguo you xiu chuan tong wen hua zai ben tu de chuan bo, duo ci hui guo can jia jiao yu he xue shu jiao liu huo dong. Ta yu Beijing da xue you zhe te shu de yuan fen,zao zai 1985 nian jiu lai Beijing da xue jiang shou ru jia zhe xue. Zui jin Du Weiming xian sheng yi zheng shi shou pin wei Beijing da xue gao deng ren wen yan jiu yuan yuan zhang. (shrink)

Ben shu miao shu le20shi ji80nian lai mei xue si chao de yan bian, xian dai mei xue ji ben fan chou de jian gou, bing jie shao le jin16ge mei xue liu pai, zhu yao dai biao ren wu de guan dian, ben pai de te zheng deng.

Ben shu tong guo dui yu Li Zhuowu he Yangming xue de chan shi, dui yu Zhongguo qian jin dai bu tong yu xi fang de lu xiang jin xing le bian xi, ren wei"zai Zhongguo si xiang zhong cun zai zhe bu tong yu Ouzhou si xiang shi de zhan kai de Zhongguo du zi de si xiang shi de zhan kai", fan dui yi ban chang jian de, yi Ouzhou de li shi zhan kai he jia zhi guan (...) wei ji zhun de xi fang zhong xin lun li shi guan, cong er zai Zhongguo nei zai de si xiang li lu zhong xun zhao Zhongguo de"jin dai"ji qi"qu she yu fa zhan"; ta hai da po le zai Riben tong xing de dui yu Li Zhuowu tong xin shuo shi ge ren zhu yi biao xian de fu qian shuo fa, ba Li Zhuowu wan qi de fu za si xiang, te bie shi fo jiao si xiang zai ta shen shang de du te ti xian tui xiang dui yu ming dai si xiang ben shen de jie shi. (shrink)

Ben shu zhu zai zhang xian ru jia yi li zai xiu dao fan chou de te se, Bao kuo wang chuan shan liang duan yi zhi lun yan yi, Bian zheng si wei yu shi jian zhi he, Zhong guo ren wen chuan tong yu xian dai jiao yu.

Chuan bo Zhuzi jia li, xuan jiang Tai zu sheng yu, shi Ming chao zai di fang tui xing de zui zhu yao de liang zhong she hui li jiao xing shi, xian shi chu li zhi shi zhong shi wang chao zheng zhi de yi ge he xin li nian he shou dao te bie qiang diao de she hui zhi li fang shi. Jia li shi wang chao zheng zhi wen hua de yi bu fen, Ming chao wei (...) le tui guang jia li, jian li qi duo qu dao, duo ceng ji de jia li chuan bo: ji you guan fang chang dao ye you min jian zi wei, ji you li shu, li tu deng wen ben xing shi, yi you shi ren shi fan, zhi dao deng fei wen ben xing shi. (shrink)

L'expérimentation animale n'existe pas: le tour de force des industries qui y ont recours consiste à l'avoir fait disparaître." Chaque année, en Europe, environ 12 millions d'animaux subissent des tests : un chiffre qui ne faiblit pas depuis vingt ans malgré une opposition citoyenne croissante et un discours scientifique qui vante la réduction des expériences. Rongeurs, poissons, chats, chiens ou singes sont utilisés dans les laboratoires, et pour des raisons parfois bien éloignées du cadre de la santé. Que vivent vraiment (...) ces animaux? Pourquoi le changement est-il si lent? Comment agir? En créant l'association Animal Testing, Audrey Jougla a pu recueillir des informations et des témoignages inédits. Des années d'enquêtes de terrain ponctuées de déceptions ou de victoires : l'auteur livre un panorama sans concession, aussi clair qu'édifiant. Un récit intime et engagé qui interroge notre humanité face à la condition animale.--Cover page 4. (shrink)

Xue xi he yan jiu Zhongguo zhe xue, yi ban lai shuo, Feng xian sheng shi ke chao er bu ke yue de. Yi si shi, hou ren wan quan ke neng er qie ye ying dang sheng guo Feng xian sheng, dan shi que bu neng rao guo Feng xian sheng. Rao guo Feng xian sheng, bu dan bi ran yao duo fei li qi, er qie rong yi zou wan lu er nan yu shen ru tang ao. Feng (...) Youlan zuo wei wo guo jin dai zhe xue de yi dai ju bo, zai mou zhong yi yi shang, ying xiang liao zheng ge jin dai Zhongguo zhe xue de ge ju. Er dui yu Feng Youlan zhe xue ji qi xue shu sheng ya de yan jiu, ye sui zhe dang dai guo xue yan jiu de xing qi, shou dao yue lai yue duo de guan zhu. Minguo shi qi de Zhongguo xue shu jie, ying gai shuo shi hui ju le yi da pi kua shi dai de xue shu jing ying, te bie shi zai chuan tong xue shu ling yu, kan cheng yi chang si xiang de sheng yan.ben shu zuo zhe zai hao ru yan hai de Minguo wen xian zhong, jing xin zheng li chu dang shi xue jie dui Feng Youlan zhe xue de hui ying he dui hua, qi zhong bao kuo zhu ru Chen Yinke, Jin Yuelin, Hu Shi, Zhang Dainian, Cai Shangsi deng yi da pi xue jie tai dou de wen zhang, zi liao xing fei chang qiang, bu jin fan ying le zhu wei xue zhe ge ren de du dao jian jie, geng cong yi ge ce mian fan ying le Minguo shi qi Feng Youlan zhe xue yan jiu de sheng kuang, dui dang xia yan jiu Feng Youlan zhe xue si xiang ju you zhong yao de can kao jia zhi. (shrink)

A small but growing body of research suggests that witnessing mistreatment affects third-party observers’ attitudes and behaviors. Based on the framework of belief in a just world theory, this study examines perverse secondary victimization which is particularly pervasive in negative workplace gossip from a third-party perspective but has nonetheless received little attention in organizational research. We present a moderated mediation model and hypothesize that third-party observers’ deservingness judgment would mediate the effect of observed negative workplace gossip and interact with their (...) just world beliefs in predicting their unfavorable reactions toward the target. Additionally, an observer’s BJW would exacerbate the positive relationship between observed negative workplace gossip and deservingness judgment, that is, third-party observers with high BJW are more susceptible to victim derogation bias and consider that the target of gossip deserved the victimization experience to maintain their worldview. Data were collected from 210 full-time employees through online questionnaires and the empirical results supported the hypotheses. The study discusses the theoretical and practical implications of the findings. (shrink)

A complete classification of simple function germs with respect to Lipschitz equivalence over the field of complex numbers ℂ was given by Nguyen et al. The aim of this article is to implement a classifier in terms of easy computable invariants to compute the type of the Lipschitz simple function germs without computing the normal form in the computer algebra system Singular.

Recent data indicate that under a specific posthypnotic suggestion to circumvent reading, highly suggestible subjects successfully eliminated the Stroop interference effect. The present study examined whether an optical explanation could account for this finding. Using cyclopentolate hydrochloride eye drops to pharmacologically prevent visual accommodation in all subjects, behavioral Stroop data were collected from six highly hypnotizables and six less suggestibles using an optical setup that guaranteed either sharply focused or blurred vision. The highly suggestibles performed the Stroop task when naturally (...) vigilant, under posthypnotic suggestion not to read, and while visually blurred; the less suggestibles ran naturally vigilant, while looking away, and while visually blurred. Although visual accommodation was precluded for all subjects, posthypnotic suggestion effectively eliminated Stroop interference and was comparable to looking away in controls. These data strengthen the view that Stroop interference is neither robust nor inevitable and support the hypothesis that posthypnotic suggestion may exert a top-down influence on neural processing. (shrink)

This article provides current Schwartz Values Survey (SVS) data from samples of business managers and professionals across 50 societies that are culturally and socioeconomically diverse. We report the society scores for SVS values dimensions for both individual- and societal-level analyses. At the individual-level, we report on the ten circumplex values sub-dimensions and two sets of values dimensions (collectivism and individualism; openness to change, conservation, self-enhancement, and self-transcendence). At the societal-level, we report on the values dimensions of embeddedness, hierarchy, mastery, affective (...) autonomy, intellectual autonomy, egalitarianism, and harmony. For each society, we report the Cronbach’s α statistics for each values dimension scale to assess their internal consistency (reliability) as well as report interrater agreement (IRA) analyses to assess the acceptability of using aggregated individual level values scores to represent country values. We also examined whether societal development level is related to systematic variation in the measurement and importance of values. Thus, the contributions of our evaluation of the SVS values dimensions are two-fold. First, we identify the SVS dimensions that have cross-culturally internally reliable structures and within-society agreement for business professionals. Second, we report the society cultural values scores developed from the twenty-first century data that can be used as macro-level predictors in multilevel and single-level international business research. (shrink)

We show that, in the partial ordering of the computably enumerable computable Lipschitz degrees, there is a degree a>0a>0 such that the class of the degrees which do not cup to a is not bounded by any degree less than a. Since Ambos-Spies [1] has shown that, in the partial ordering of the c.e. identity-bounded Turing degrees, for any degree a>0a>0 the degrees which do not cup to a are bounded by the 1-shift a+1a+1 of a where a+1 (...) that the elementary theories of the partial orderings and differ. (shrink)

The topology optimization of computer communication network is studied based on improved genetic algorithm, a network optimization design model based on the establishment of network reliability maximization under given cost constraints, and the corresponding improved GA is proposed. In this method, the corresponding computer communication network cost model and computer communication network reliability model are established through a specific project, and the genetic intelligence algorithm is used to solve the cost model and computer communication network reliability model, respectively. It has (...) been proved that GA can solve the complex problems of computer working environment better, which is 80% higher than the general algorithm, and can select the optimal scheme pertinently. (shrink)

Piracy is the greatest threat facing the global music industry today. This study explores the effects of artist adoration and the perceived risk of being caught on the attitude and intention to engage in pirating a digital song among college students. The moderating effect of cultural environment factor is also examined. Experiments using between-group factorial designs were conducted in the United States and Taiwan. The results show that perceived risk of getting caught and cultural environment are important factors that can (...) significantly affect the attitude and intention toward downloading unauthorized music. In addition, a two-way (Perceived Risk ? Culture) and a three-way interaction in the model are also observed. (shrink)

Using computers to conduct human body simulation experiments can benefit from both economic and security. However, the human simulation experiment usually requires vast computational resources due to the complex simulation model which combines complicated mathematical and physical principles. As a result, the simulation process is usually time-consuming and simulation efficiency is low. One solution to address the issue of simulation efficiency is to improve the computing performance of the server when the complexity of the simulation model is determined. In this (...) paper, we proposed a concurrent optimization scheme for the server that runs simulation experiments. Specifically, we firstly propose the architecture of the server cluster for the human body simulation, and then we design the concurrent optimization scheme for the server cluster by using Nginx. The experiment results show that the proposed concurrent optimization scheme can make better use of server resources and improve the simulation efficiency in the case of human sport simulation. (shrink)