This study used the latent profile transition analysis to analyze whether emotional labor profiles change across time and how these profiles relate to occupational well-being (i.e., job satisfaction, quality of work life, psychological distress, and work–family conflict). A total of 155 full-time Chinese employees completed the questionnaire survey at two time points. Three latent profiles were identified at Time 1 and the same profiles were replicated at Time 2. We determined that the majority of the participants retained the original profiles. (...) Lastly, occupational well-being differed significantly across the identified profiles. The limitations and implications of this study were also provided. (shrink)

There is wide agreement that community engagement is important for many research types and settings, often including interaction with ‘representatives’ of communities. There is relatively little published experience of community engagement in international research settings, with available information focusing on Community Advisory Boards or Groups (CAB/CAGs), or variants of these, where CAB/G members often advise researchers on behalf of the communities they represent. In this paper we describe a network of community members (‘KEMRI Community Representatives’, or ‘KCRs’) linked to a (...) large multi-disciplinary research programme on the Kenyan Coast. Unlike many CAB/Gs, the intention with the KCR network has evolved to be for members to represent the geographical areas in which a diverse range of health studies are conducted through being typical of those communities. We draw on routine reports, self-administered questionnaires and interviews to: 1) document how typical KCR members are of the local communities in terms of basic characteristics, and 2) explore KCR's perceptions of their roles, and of the benefits and challenges of undertaking these roles. We conclude that this evolving network is a potentially valuable way of strengthening interactions between a research institution and a local geographic community, through contributing to meeting intrinsic ethical values such as showing respect, and instrumental values such as improving consent processes. However, there are numerous challenges involved. Other ways of interacting with members of local communities, including community leaders, and the most vulnerable groups least likely to be vocal in representative groups, have always been, and remain, essential. (shrink)

Insight, by F. H. Parker.--Why be uncritical about the life-world? By H. B. Veatch.--Homage to Saint Anselm, by R. Jordan.--Art and philosophy, by J. M. Anderson.--The phenomenon of world, by R. R. Ehman.--The life-world and its historical horizon, by C. O. Schrag.--The Lebenswelt as ground and as Leib in Husserl: somatology, psychology, sociology, by E. Paci.--Life-world and structures, by C. A. van Peursen.--The miser, by E. W. Straus.--Monetary value and personal value, by G. Schrader.--Individualisms, by W. L. McBride.--Sartre the individualist, (...) by W. Desan.--The nature of social man, by M. Natanson.--The problem of the will and philosophical discourse, by P. Ricoeur.--Structuralism and humanism, by M. Dufrenne.--The illusion of monolinear time, by N. Lawrence.--Can grammar be thought? By J. M. Edie.--The existentialist critique of objectivity, by S. J. Todes and H. L. Dreyfus.--Bibliography (p. 391-400). (shrink)

Văn khắ c Chămpa tại Ba̓ o tàng ̃ Điêu khắ c Chăm–Đà Nă ̃ ng. The Inscriptions of Campā at the Museum of Cham Sculpture in Đà Năng. By Arlo Griffiths, Amandine Lepoutre, William A. Southworth, and Thành Phn. Published in collaboration between École française d’Extrême-Orient, Hanoi, and Center for Vietnamese and Southeast Asian Studies, University of Social Sciences and Humanities, Vietnam National University H̀ô Chí Minh City. H̀ô Chí Minh: VNUHCM Publishing House, 2012. Pp. 288, 67 pl., 38 (...) photos. VND 170.000. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:On Buddhist-Christian Studies in Relation to DialogueFrancis V. TisoIn taking on the task of co-editing Buddhist-Christian Studies, it would seem appropriate to provide some background by way of introduction. Being a disciple of Brother David Steindl-Rast, O.S.B., a man who refuses to sign his name with capital letters, since the late 1960s, it goes against my grain to write too much about myself. Therefore, the following comments are meant (...) also to serve as a foreword to the current issue.My own background in Buddhist-Christian studies has its roots in ongoing collaboration with Br. David, who will be remembered for his decades-long study of Zen and his affectionate rapport with the San Francisco Zen Center community, among others. I later studied interreligious dialogue and its theological implications with George Rupp and Harvey Cox at Harvard Divinity School. In order to let my studies sink their roots into contemplative soil, I served as Br. David's assistant at the Benedictine Grange and then went on to edit theological books at the Seabury Press in New York. Thanks to the kindness of the late and revered Alex Wayman, I was able to complete a doctorate in Buddhist Studies at Columbia University and Union Theological Seminary, where I gained some ability to work with Pali, Sanskrit, and Tibetan. I sought additional tutorial guidance from José Pereira of Fordham University, a polymath scholar deeply appreciated for his extraordinary ability to introduce students to the intricacies of Sanskrit literature. Our lengthy conversations about the Baroque Scholastic Catholic theologians formed my eagerness to welcome at least three of the articles in the current issue of BCS. After the doctorate, I continued to pursue study and contemplative practice in Europe and Asia, developing collegial friendships, especially with members of the International Association for Tibetan Studies. In 2003, M. R. John C. Wester, auxiliary bishop of San Francisco, asked me to participate in the Northern California Zen/Ch'an–Catholic Dialogue that had arisen from earlier dialogue programs in various monastic milieux such as Gethsemane and New Camaldoli. In the context of that dialogue, I was asked to serve the United States Conference of Catholic Bishops as associate director of the Secretariat for Ecumencial and Interreligious Affairs in Washington, DC, in 2004.Given this ongoing interplay in my own life between scholarly research and contemplative [End Page iii] practice, it is my hope that BCS will continue to nurture the same interests in its readership. Good scholarship and commitment to the goals of spiritual inquiry should also enrich the dialogue between Buddhists and Christians in various parts of the world. In a recent publication,1 Taigen Dan Leighton describes Dogen's methods with regard to reading: "So in addition to just reading through this material, the student of Zen may likely want to chew slowly at times, find pieces that are especially provocative, stimulating, or unsettlingly challenging, and take a while to consider, reflect, and digest." This is exactly what the Christian contemplative does in lectio divina. Moreover, to persons inclined to this kind of inquiry, even scholarly research gives rise to creative and, at times, truly contemplative insight. Thus even a journal committed to scholarship might find comfort in the "apophatic" methods of Buddhist or Christian contemplatives. Taigen reminds us that Zen sitting practice (zazen) is not the suppression of content. In fact, understanding is expected:Dogen is clearly not recommending zazen as mere blank, mindless sitting. Although he frequently criticizes practice concerned with achievement, or with reaching for particular schematized stages of development, Dogen regularly asks his monks if they thoroughly understand. He is suggesting a practice that is informed by intense inquiry into the ancient teachings, sayings, and dialogues, as well as into our present immediate experience. Throughout formal meditation as well as in our everyday activity, Dogen encourages vivid attention and awareness.In practice, this is nothing less than the interactive application of the principles of the great teachings on emptiness. As a method, the philosophical analysis of emptiness came to have an enormous impact on the Ch'an and Zen traditions; it was a method of "negation" in the sense that it could be... (shrink)

In lieu of an abstract, here is a brief excerpt of the content:ROBERT ORFORD'S ATTACK ON GILES OF ROME I N TWO PREVIOUS ARTICLES, I tried to demonstrate how Robert Orford drew upon the thought of Giles of Rome in order to formulate his own explanation of hylomorphism and the so-called real distinction between essence and existence.1 Orford, it will be remembered, was one of the earliest disciples of his colleague St. Thomas Aquinas, and-more important- is the first 'llhomist we (...) know of who turned to Giles in order to gain an understanding of these basic philosophic problems, and who wove Giles's ideas into his own elaboration of what he took to be St. Thomas's position regarding them. In view of this recognition of Giles as an appropriate guide to a Thomist grasp of these issues, it is surprising to find among Orford's works the Reprobationes dfotorUJn a fratre Egidio in primum Sententiarum.2 The Reprobationes is a strange document. In it, as I shall show later, Orford seeks every opportunity to find fault with Giles. Indeed, his criticisms, hardly ever of any substance, are at times so "picky" they cause the reader to wonder as to his real purpose in writing them down in the first place. In this article, I shall review the historical context of the Reprobationes and try to show what it was about Giles of Rome that so irritated the Dominican Orford. The early catalogues contain no more than two entries for 1 See F. Kelley, "The Egidean influence in Robert Orford's doctrine on Form", Thomist, 47, 1, January, 1983, pp. 77-99, and "Two early English Thomists: Thomas Sutton and Robert Orford vs. Henry of Ghent", Thomist, 45, 3, July, 1981, pp. 345-387. 2 This work is extant in one manuscript, viz. MS. Merton 276, fol. 20ra50ra. It has been edited by A. Vella: Robert d'Orford Reprobationes dictorum a fratre Egidio in primum Sententiarum, Paris, 1968. 70 ROBERT ORFORD'S ATTACK ON GILES OF ROME 71 Orford.3 However, from references he made in his extant writings, viz., Sciendum, Contra dicta Henrici and Reprobationes, we know the titles at least of some of his other writings. As one might have expected, Orford wrote commentaries on the books of the Sentences. In addition to the references to these commentaries he mentions also a De unitate formae, Super 2 de sommo et vigilia, Super 6 de M etaphysica and De generatione. We know of Orford's part in certain disputed questions and of his sermon in rn93. Finally, we have offered our reasons elsewhere for attributing to him the opuscule entitled De natura materiae et dimensionibus interminatis.4 From the mere fact that Orford saw the necessity of writing against Giles of Rome in defense of St. Thomas Aquinas, one might have thought that in Giles one had found an antagonist of the Angelic Doctor. For a long time Giles was taken to have been not an adversary but rather a stout defender of his teacher, St. Thomas.5 The picture of Giles of Rome as the loyal Thomist, the legend as it has more recently been labelled, derived in no small measure from the erroneous ascription to him of the work which is in fact Richard Knapwell's, viz. Correctivum corruptorii 'Quare '.6 Once this mistaken ascription had been corrected and further study was done, mainly by E. Hocedez, Giles no longer appeared as having been the staunch and loyal Thomist of the legend. On the contrary, Hocedez says of him: Gilles decidement n'est pas le thomiste, clans le sens profond du mot, qui s'est donne Thomas pour Maitre et guide de sa pensee: a For a full account of what the catalogues have under Orford's name, see A. Vella, "Robert of Orford and his place in the scholastic controversies at Oxford in the late xiiith century" (Oxford Univ. B.Litt. thesis 1946), MS. B.Litt., c. 30, vol. 1, Bodleian Library, pp. 12-27. 4 See F. Kelley," The Egidean influence", pp. 90-96. 5 See F. Lajard, "Gilles de Rome", Histoire litteraire de la France, 30 (1888), pp. 421-566. 6 "Nous croyons que ce qui a le plus contribue a faire... (shrink)

Je crois que le secret de la littérature est là, et qu’un livre n’est beau qu’habilement paré de l’indifférence des ruines. Il y a un mystère dans les phrases que chacun retient pour soi, ces phrases qui hantent ou soulèvent ; ces phrases auxquelles on revient ou qui plutôt reviennent, elles, comme reviennent les rêves et les chansons. Qu’elles ne soient pas communes à tous, sauf exceptions, à moins que l’institution ou quelque hasard les aient homologuées, qu’elles restent singulières et (...) bien cachées, devrait convaincre, mais de quoi ? Mon propos, Madeline Chalon, ou ce que je tenterai d’en faire, répondra d’autant mieux à votre invitation, qu’il prendra la forme d’une lettre, d’une réponse, d’un envoi. C’est à la fois naïf et prétentieux, mais depuis le début je ne peux me séparer de ce pari qui est bien plus qu’un désir, et moins qu’une facilité. Si j’en profite pour reprendre un motif – l’incitation – qui m’aura fait pas mal cavaler, c’est aussi pour l’éclaircir, une dernière fois, (...). (shrink)

Different researchers use "the philosophy of automated theorem p r o v i n g " t o cover d i f f e r e n t concepts, indeed, different levels of concepts. Some w o u l d count such issues as h o w to e f f i c i e n t l y i n d e x databases as part of the philosophy of automated theorem p r o v i n g . (...) Others wonder about whether f o r m u l a s should be represented as strings or as trees or as lists, and call this part of the philosophy of automated theorem p r o v i n g . Yet others concern themselves w i t h what k i n d o f search should b e embodied i n a n y automated theorem prover, or to what degree any automated theorem prover should resemble Prolog. Still others debate whether natural deduction or semantic tableaux or resolution is " b e t t e r " , a n d c a l l t h i s a part of the p h i l o s o p h y of automated theorem p r o v i n g . Some people wonder whether automated theorem p r o v i n g should be " h u m a n oriented" or "machine o r i e n t e d " — sometimes arguing about whether the internal p r o o f methods should be " h u m a n - I i k e " or not, sometimes arguing about whether the generated proof should be output in a f o r m u n d e r s t a n d a b l e by p e o p l e , and sometimes a r g u i n g a b o u t the d e s i r a b i l i t y o f h u m a n intervention in the process of constructing a proof. There are also those w h o ask such questions as whether we s h o u l d even be concerned w i t h completeness or w i t h soundness of a system, or perhaps we should instead look at very efficient (but i n c o m p l e t e ) subsystems or look at methods of generating models w h i c h might nevertheless validate invalid arguments. A n d a l l of these have been v i e w e d as issues in the philosophy of automated theorem proving. Here, I w o u l d l i k e to step back from such i m p l e m e n t - ation issues and ask: " W h a t do we really think we are doing when we w r i t e an automated theorem prover?" My reflections are perhaps idiosyncratic, but I do think that they put the different researchers* efforts into a broader perspective, and give us some k i n d of handle on w h i c h directions we ourselves m i g h t w i s h to pursue when constructing (or extending) an automated theorem proving system. A logic is defined to be (i) a vocabulary and formation rules ( w h i c h tells us w h a t strings of symbols are w e l l - formed formulas in the logic), and ( i i ) a definition of ' p r o o f in that system ( w h i c h tells us the conditions under which an arrangement of formulas in the system constitutes a proof). Historically speaking, definitions of ' p r o o f have been given in various different manners: the most c o m m o n have been H i l b e r t - s t y l e ( a x i o m a t i c ) , Gentzen-style (consecution, or sequent), F i t c h - s t y l e (natural deduction), and Beth-style (tableaux).. (shrink)

This book assesses how Vatican II opened up the Catholic Church to encounter, dialogue, and engagement with other world religions. Opening with a contribution from the President of the Pontifical Council for Interreligious Dialogue, Cardinal Jean-Louis Tauran, it next explores the impact, relevance, and promise of the Declaration Nostra Aetate before turning to consider how Vatican II in general has influenced interfaith dialogue and the intellectual and comparative study of world religions in the postconciliar decades, as well as the contribution (...) of particular past and present thinkers to the formation of current interreligious and comparative theological methods. Additionally, chapters consider interreligious dialogue vis-à-vis theological anthropology in conciliar documents; openness to the spiritual practices of other faith traditions as a way of encouraging positive interreligious encounter; the role of lay and new ecclesial movements in interreligious dialogue; and the development of Monastic Interreligious Dialogue. Finally, it includes a range of perspectives on the fruits and future of Vatican’s II’s opening to particular faiths such as Judaism, Islam, Hinduism, and Buddhism. (shrink)

Originally published between 1925 and 1931 the volumes in this mini-set cover education, from early years to further education, as well as the role parents and society have in the moral education of children and young people. Among others the authors included are: C E M Joad, W J K Diplock, M Chaning Pearce and J F Roxburgh.

Originally published between 1924 and 1929 discuss the future of psychology and the break-throughs it could provide for modern medicine. Authors included are E N Bennett, H F Carlill,D F Fraser Harris, M Jaeger and C J Patten.

La plupart des recherches entreprises sur la philosophie de Michel Foucault ont visé jusqu’à maintenant à définir et assigner son travail à une étiquette politique définie. Foucault est pour les uns anarchiste, pour les autres nihiliste ou encore simple militant de gauche. Ce qui est étonnant avec cet effort, c’est que malgré la multiplicité des lectures, elles peuvent toutes se justifier et trouver quelques appuis dans son oeuvre. Par contre, en entreprenant la recherchedu politique de cette façon, c’est-à-dire en posant (...) à Foucault la question programmatique du « ce qu’il faut faire », nous tombons dans un piège que lui-même a toujours souhaité éviter, celui d’« unidimensionnaliser » sa pensée. Mais alors, comment lire son oeuvre sans nous-mêmes appliquer cette morale d’État civil demandant à chaque philosophe ses papiers politiques? En quoi, si nous refusons cette question, la pensée de Foucault peut-elle demeurer une pensée politique? Notre thèse est la suivante : en examinant la manière avec laquelle Foucault ré????léchit le politique dans son cours au Collège de France Le Gouvernement de soi et des autres, nous p ouvons m ontrer c omment, vers la fin de sa vie, il a changé l’angle de la question. En effet, dans ce cours, l’activité politique n’est plus envisagée à partir de la question du « ce qu’il faut faire », mais à partir de l’expérience du pouvoir elle-même, c’est-àdire comment sommes-nous en mesure d’exercer le pouvoir sur les autres. La tâche du philosophe n’est donc plus celle du « donneur de leçon » pense Foucault dans ce cours, mais celle de faire de sa vie un exemple où parole et acte, discours et vérité sont intimement reliés. (shrink)

Francis Bacon (1561-1626) was een belangrijk Engels staatsman en invloedrijk humanistisch filosoof. Zijn publicaties liggen aan de oorsprong van onze moderne visie op het wetenschappelijk onderzoek. Toch is hij vandaag weinig bekend: in overzichtswerken komt hij nauwelijks aan bod en er verschijnt relatief weinig over hem. Dit boek brengt Bacons ideeën opnieuw voor het volle voetlicht. Bacon schreef toegankelijke teksten: essays, manifesten voor een nieuwe wetenschap en zelfs een fictief verhaal over een ideale kennismaatschappij. Zijn stijl was helder en (...) vaak aforistisch, met bondige en sprankelende zinnen die we vandaag zonder dralen zouden retweeten. Dit eigenzinnige boek bespreekt de belangrijkste juridische, filosofische en wetenschapsethische inzichten van Bacon, verweven met diens intrigerende levenswandel. Zijn uitspraken zijn door de auteur gemoderniseerd en voorgesteld als tweets. Bacons beschouwingen zouden ook vandaag wel eens het verschil kunnen maken in de wetenschappelijke wereld die stilaan in het slop raakt door de vermarkting van de universiteit. (shrink)

Engelhardt is correct in thinking that potentiality implies continuity. The central purpose of the Aristotelian notion of potency is to explain continuity, both in becoming and in generation-corruption. If one denies continuity in change, he will have little use for potentiality, at least little use for the Aristotelian types. And there are types that should not be conflated: one to account for continuity in becoming and generation, another to account for continuity of a being going from not acting to acting. (...) The first type, where something happens to a being, is called passive potency; the second type, where a being itself actively does something, is predictably called active potency. (shrink)

The general plan of the volume is this: 1) an introductory essay argues that it is the task of the philosopher to define the nature of human freedom; 2) the philosophers take over and consider the metaphysics of freedom, freedom of thought, and the acts of freedom; 3) following the distinction between individual and social freedom, external or social freedom is considered in its relation to government, to law, to international society, to economic systems, to labor, to education, and to (...) the expression of the beautiful; 4) finally, religious freedom, both individual and social, rounds out the volume. As this plan indicates, the fourteen essays are intended to form a whole, with philosophy supplying the unifying principles. The introductory essay, by W. E. Carlo, concludes. (shrink)

Before we take up the arguments directly, there is one general point about Socrates' position that he considered essential to everything he said in the Crito. Also, he thought that this point was easily missed. He calls it his "starting point." It is that "we ought neither to requite wrong with wrong nor to do evil to anyone, no matter what he may have done to us." And Socrates warns Crito not to accept this position too quickly or without full (...) consideration, "for I know that there are few who believe or ever will believe this". Yet this moral principle is so essential to his arguments that "those who believe this, and those who do not, have no common ground of discussion, but they must necessarily, in view of their opinions, despise one another". This position, never to harm others in any circumstance, is "the starting point of our discussion...". (shrink)

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Against the position of professor rex martin ("the review of metaphysics," xxv, December 1971) it is argued that there is a conceptual link between disobedience and destruction of authority, As socrates argues; that socrates does not take obedience to law to be an absolute principle of action; that socrates in the two dialogues about his trial does not contradict himself on the question of obedience to the court; that socrates' argument from piety does not undermine his arguments from injury and (...) agreement. (shrink)