With the growing amount of clinical research, regulations and research ethics are becoming more stringent. This trend introduces a need for quality assurance measures for ensuring adherence to research ethics and human research protection beyond Institutional Review Board approval. Audits, one of the most effective tools for assessing quality assurance, are measures used to evaluate Good Clinical Practice and protocol compliance in clinical research. However, they are laborious, time consuming, and require expertise. Therefore, we developed a simple auditing process and (...) evaluated its feasibility and effectiveness. The screening audit was developed using a routine audit checklist based on the Severance Hospital’s Human Research Protection Program policies and procedures. The measure includes 20 questions, and results are summarized in five categories of audit findings. We analyzed 462 studies that were reviewed by the Severance Hospital Human Research Protection Center between 2013 and 2017. We retrospectively analyzed research characteristics, reply rate, audit findings, associated factors and post-screening audit compliance, etc. Investigator reply rates gradually increased, except for the first year. The studies were graded as “critical,” “major,” “minor,” and “not a finding”, based on findings and number of deficiencies. The auditors’ decisions showed fair agreement with weighted kappa values of 0.316, 0.339, and 0.373. Low-risk level studies, single center studies, and non-phase clinical research showed more prevalent frequencies of being “major” or “critical”. Inappropriateness of documents, failure to obtain informed consent, inappropriateness of informed consent process, and failure to protect participants’ personal information were associated with higher audit grade. We were able to observe critical GCP violations in the routine internal audit results of post-screening audit compliance checks in “non-responding” and “critical” studies upon applying the screening audit. Our screening audit is a simple and effective way to assess overall GCP compliance by institutions and to ensure medical ethics. The tool also provides useful selection criteria for conducting routine audits. (shrink)

Halal means permissible or lawful in Arabic and is applied to both the religious and daily life of Muslims. Islamic Law Shariah requires Muslims to consume halal products only. But with the expansion of supply chains around the world and the development of many new products, Muslim consumers have found it difficult to confirm whether food is halal or not. Also, as many foods are produced in non-Muslim countries and exported to Muslim countries, interest in halal certification in non-Muslim countries (...) is increasing. With several Islamic countries strengthening their halal certification regulation for import in recent years, there is no accurate information on whether halal certification is necessary to export to Muslim countries or the Islamic State, and is lack of clear study of the definition of the Islamic State. Therefore, in this research, we will investigate the constitution and food import regulations of the Organization for Islamic Cooperation member states, called the Union of Islamic States, to study the definition of Islamic State and whether halal certification is necessary for food exports. (shrink)

From the perspective of the system of systems development, system-level functional testing is required for designing subsystems. This study utilizes modeling and simulation techniques to analyze the operational behaviors of the subsystems and confirm data communication between them. The targeted system in the study is a naval combat system, which is a typical type of defense cyber-physical system. Three types of models were designed for the simulation testing of the NCS: a combat-management model for simulating the overall computational activities, physical (...) models to confirm the intrasubsystem behaviors, and data integration models to test the intersubsystem communications. These models are realized with the Model-View-ViewModel design pattern, which strongly facilitates graphical user interfaces being decoupled from model logic and data. We consider underwater combat scenarios as an application. Six significant physical subsystems within the NCS are simulated and tested: a ship-steering system, an inertial navigation system, a global navigation satellite system, a periscope, sonar systems, and a plotting board. We expect that the proposed work will play a principal role when analyzing the behaviors and communications of defense CPSs and providing an environment for functional testing as a digital twin. (shrink)

Mèngzǐ’s 孟子 advice to King Xuān 宣 to take up his feeling of compassion for an ox and apply it to his people (_Mèngzǐ_ 1A7) is equivocal, and can be understood in two markedly different ways: on one hand, to take immediate care of the people’s needs by performing a kind of (mental) act of applying compassion; on the other hand, to engage in a long-term project of cultivating compassion for them. These views, moreover, when combined with the assumption that (...) emotion is the sole motivator of moral action, give us a perplexing picture of Mèngzǐ as urging the king to do exactly what he cannot—namely, acting out of compassion for his people that he falls short of feeling enough of. This essay explicates the Mengzian model of moral extension (_tuī_ 推) through a solution to this puzzle, specifically by explaining how one’s immediate performance of moral actions are conducive to cultivating related moral emotions. (shrink)

This essay aims to delineate Mengzi’s view of emotion by analyzing his first ethical sprout, often referred to by the Chinese term cèyǐn zhī xīn 惻隱之心.Previous scholars usually translate this term as “compassion,” “sympathy,” or “commiseration,” in the sense of the painful feeling one feels at the misfortune of others. My goal in this article is to clarify the nature of this painful feeling, and specifically I argue that (1) cèyǐn zhī xīn is primarily construing another being’s misfortune with sympathetic (...) concern, and that (2) the painfulness of cèyǐn zhī xīn comes from this concern-based construal of the object of one’s compassion. My interpretation of cèyǐn zhī xīn as a concern-based construal is an attempt to construct an important alternative to the inclinational view of Mengzian emotions, and it could be also considered as making a crucial step toward a new interpretation of the Mengzian theory of emotional cultivation. (shrink)

This study examines the participation and interaction of relevant individuals in the process of developing an accounting standard for South Korea’s emission trading scheme (ETS). Despite the enormous accounting implications of such schemes, there is a paucity of research on the development and application of ETS accounting. Ulrich Beck’s and Anthony Giddens’s risk society framework is utilised to scrutinise the process of setting accounting standards—from the agenda-setting stage all the way to the final publication of the standard. In this case (...) study, we take an interpretive approach in analysing the rich data collected through face-to-face interviews with prominent standard-setters, accounting experts and representatives of industry and government. Participant observation and relevant documents were also considered. The findings highlight the political nature of accounting standard-setting and identify the risks and responsibilities of the key agents in the process along with the means of sub-political action taken to influence decisions. We reveal that the agents involved in standard-setting attempted to balance their anthropocentric priorities with ecocentric responsibilities and prioritised the production of a standard with minimal impact on economic, reputational, and operational risk. Having authority as a standard-setter, referring frequently to precedents and, perhaps most importantly, engaging actively with the stakeholders throughout the process seem to have contributed to a widely accepted standard, which can serve as a benchmark for future attempts to factor in ETSs. (shrink)

Humor is a contextual phenomenon that exists in all societies, although the impact of humor may differ across different cultures. The data for this research was collected using an ethnographic approach, incorporating participant observation and semi-structured interviews. Based in three different South Korean organizations, this research offered the opportunity to interact in depth with workers of varying ages, genders, hierarchical levels, and organizational roles. Observations were complimented by 46 in-depth interviews and ad hoc follow-up discussions. This paper adopts a Confucian (...) perspective to understand the perception and use of workplace humor in these South Korean organizations. Confucian philosophy emphasizes the value of formality within society in order to maintain respectful relationships between individuals. We suggest that humor is used in these South Korean workplaces to support traditional Confucian values of harmony and hierarchy, and the changing cultural values in these workplaces influence humor perceptions in complex ways. The Confucian value of harmony maintained through the idea of hierarchy creates pressure for organizational members, to accept and cope with contentious humor in the workplace. In particular, the clash between the need to maintain harmonious relationships in the workplace (through obedience towards superiors) and the desire to reject some types of humor highlights issues for younger organizational members. Internal conflict creates distress for younger employees who may hold more Westernized values and this affects their emotional, psychological well-being. This study presents a cross-cultural perspective to organizational humor, and suggests that humor may not always be a positive experience for organizational members, but instead may create psychological distress in some employees. (shrink)

In this chapter I discuss several important issues in Mencius’s moral psychology. I begin with some methodological thoughts about how to study emotions in Mencius and ancient China in general, and then move on to a discussion of Mencius’s conception of four sprouts (siduan 四端). Specifically, I argue that moral emotions in Mencius are best interpreted as a kind of “concern-based construals,” and show how they are conceptually distinguished from both desire and behavioral dispositions. Next, I delineate the unique character (...) of shifei zhi xin 是非之心, one of the four sprouts, as moral judgment, and I discuss how the other three sprouts as moral emotions are related with shifei zhi xin under the rubric of the relationship between reason and emotion in the Mencius. Finally, I examine previous interpretations of the Mencian notion of emotional extension (tui 推) and conclude the chapter with some ideas and brief suggestions about how to cultivate ethical emotions in the context of the Mencius. (shrink)

Previous scholars seem to assume that Mengzi’s 孟子 four sprouts are more or less homogeneous in nature, and the four sprouts are often viewed as some sort of desires for or instinctive inclinations toward virtues or virtuous acts. For example, Angus Graham interprets sìduān 四端 as “incipient moral impulses” to do what is morally good or right, or “spontaneous inclinations” toward virtues or moral good. However, this view is incompatible with the recently proposed more sound views that regard Mengzi’s four (...) sprouts as a particular type of emotions or feelings having some “cognitive” or “rational” aspects. In this essay I develop this new approach to Mengzi’s four sprouts, and specifically argue that respect in Mengzi should be considered neither as a moral desire nor as a behavioral tendency to do deferential acts but as some sort of ethical sensibility that is responsive to the relevant features of a worthy person. (shrink)

In my dissertation, I investigate the development of the ethical theory of emotions in two ancient Chinese Confucian texts, Lúnyǔ (the Analects of Confucius) and Mèngzǐ (Mencius). Departing from much of the previous scholarship on ancient Chinese emotion, which has exclusively focused on the single Chinese term ‘qíng’ 情 (“emotion”), I closely analyze a number of Chinese terms for particular emotions in the textual and historical contexts of Lúnyǔ and Mèngzǐ. The leading question of my dissertation is what role emotions (...) (especially good emotions such as compassion) play in moral judgment, moral motivation, and moral cultivation for Confucius (551–479 B.C.E.) and Mencius (390–305 B.C.E.), and against the dominant theoretical positions in recent work on Chinese philosophy I argue that in the Mencius, 1) moral emotions provide an important but only partial basis for all-things-considered ethical judgment; 2) not only is the virtuous person in full control of his own desires, but his moral autonomy is not compromised even by his moral emotions; and 3) Mencius’ theory of emotional cultivation is significantly based on the inculcation of social values which are not originally embodied in moral emotions. (shrink)

David Nivison has argued that Mèngzǐ 孟子 postulates only one source of moral motivation, whereas Mèngzǐ’s rival thinkers such as Gàozǐ 告子 or the Mohist Yí Zhī 夷之 additionally postulate “maxims” or “doctrines” that are produced by some sort of moral reasoning. In this essay I critically examine this interpretation of Nivison’s, and alternatively argue that moral emotions in Mèngzǐ, basically understood as concern-based construals, are often an insufficient source of moral action, and an additional source of moral motivation, specifically (...) a conviction or judgment of what is the right thing to do in a certain situation in question, is often necessary for one to complete a moral action. This implies that Mèngzǐ should be interpreted to postulate two sources of moral motivation just as his rival thinkers do, namely moral emotion on one hand and judgment and practical reasoning on the other. (shrink)

ABSTRACT The problem that the "posthuman" must cope with is complex: how can one embrace both anti-humanistic problematization and deconstruction of the human subject by post-structuralism and, at the same time, link the capacity of techno-science for de-humanization with the possibility for inventing posthuman subjectivity? Consideration of the posthumanization of the human must expand further from the cyborgization based on the strengthening of human individuals' capacity, and there is need of a paradigm shift for us to rethink and reconceptualize the (...) posthuman within the ontological and sociopolitical relational networking beyond the opposition of technocentric determinism and humancentric instrumentalism. Human beings were produced in the disciplinary society in the form of self-disciplined "individuals" and have been produced in the control society in the form of de-individualized "dividuals," respectively. If so, then what will the form of human beings be in the posthuman society outside or after the control society, which has yet to arrive? In this paper, pointing out the limitations of discussions on cyborgization and examining Deleuze's diagnosis of the control society based on digital technology, I argue that we can find a new possibility for posthuman subjectivity in Simondon's "transindividual relationship" complemented by Guattari's "transversality." I propose that it will be possible for posthuman society to be produced when the transindividual relationships based on the transductive operation of technological invention realizing the common natural potentiality are realized, and a high degree of transversal communication that prevents the subjugation of this collectivity is maintained. RESUMO O problema com o qual o "pós-humano" deve lidar é complexo: como alguém pode abraçar tanto a problematização e a construção anti-humanística do sujeito humano pelo pós-estruturalismo e, ao mesmo tempo, conectar a capacidade de tecnociência à desumanização com a possibilidade de inventar uma subjetividade pós-humana? Considerações sobre pós-humanização do humano devem expandir para além da ciborguezação baseada no fortalecimento da capacidade de indivíduos humanos, e existe a necessidade de uma mudança de paradigma para que possamos repensar e reconceitualizar o pós-humano dentro da rede relacional ontológica e sociopolítica trabalhando além da oposição do determinismo tecnocêntrico e do instrumentalismo humanocêntrico. Seres humanos foram produzidos na sociedade disciplinar na forma de "indivíduos" autodisciplinados e têm sido produzidos na sociedade de controle na forma de "divíduos" desindividualizados, respectivamente. Nesse caso, qual será a forma dos seres humanos na sociedade pós-humanista do lado de fora ou após a sociedade de controle, que ainda está por chegar? Neste trabalho, aponto as limitações de discussões sobre ciborguezação e examino o diagnóstico de Deleuze sobre a sociedade de controle baseada na tecnologia digital, argumento que podemos encontrar uma nova possibilidade para a subjetividade pós-humana no "relacionamento transindividual" de Simondon complementado pela "transversalidade" de Guattari. Proponho que será possível que uma sociedade pós-humana seja produzida quando os relacionamentos transindividuais forem baseados na operação transdutiva das invenções tecnológicas, percebendo que a potencialidade comum natural seja atingida, e um alto grau de comunicação transversal que evite que a subjugação dessa coletividade seja mantido. (shrink)

This longitudinal study examined how nursing students' moral judgment changes after they become qualified nurses working in a hospital environment. The sample used was a group of 80 nursing students attending a university in Suwon, Korea, between 2001 and 2003. By using a Korean version of the Judgment About Nursing Decisions questionnaire, an instrument used in nursing care research, moral judgment scores based on Ketefian's six nursing dilemmas were determined. The results were as follows: (1) the qualified nurses had significantly (...) higher idealistic moral judgment scores than the nursing students; (2) the qualified nurses showed significantly higher realistic moral judgment scores than the nursing students; and (3) when comparing idealistic and realistic moral judgment scores, both the qualified nurses and the nursing students had higher scores for idealistic moral judgment. Further study is recommended to examine changes in moral judgment. (shrink)

According to Mencius, human nature is good because human beings are endowed with four sprouts of virtues, namely benevolence, righteousness, propriety, and wisdom, and humans can become fully virtuous by growing these four ethical sprouts. Mencius believed that these four sprouts exist in the human mind mainly in the form of emotion or emotional sensibility, and they are sometimes translated in English as compassion, sense of honor, respect, and feeling of approval and disapproval. What I want to do in this (...) paper is to delineate Mencius’s view of emotion by analyzing his first sprout, which is often referred to by the Chinese term “cèyǐn zhī xīn” 惻隱之心. Previous scholars usually translate “cèyǐn zhī xīn” as “compassion,” “sympathy,” or “commiseration,” in the sense of thepainful feeling one feels at the misfortune of others. My goal in this paper is to clarify the nature of this painful feeling, and specifically I will show that 1) cèyǐn zhī xīn is primarily construing another being’s misfortune with sympathetic concern, and that 2) the painfulness of cèyǐn zhī xīn comes from this concern-based construal of the object of one’s compassion. Toward the end of my paper, I will also show the connection between Mencius’s view of cèyǐn zhī xīn and thecontemporary ethical discourse on emotions, by arguing that in Mencius emotions like compassion provide an important but only partial basis for all-things-considered ethical judgment. (shrink)

ABSTRACT This article aims to elucidate a philosophical foundation of a post-labor paradigm through the transindividual technical-psychic-collective culture based on Gilbert Simondon and Bernard Stiegler. Simondon predicts that the problem of the alienation of labor due to mechanical industrialization can be overcome through the spread of post-industrial technical culture based on both technical mentality and information technology. In contrast, Stiegler claims that, along with information networks, hyper-industrialization rather than post-industrialization has arrived and that, in order to recover human values in (...) a machine empire devoid of caring, the strengthening of the ability for non-automation based on automaticity is necessary. However, Simondon’s technical culture beyond labor implies a posthumanistic vision in that it assumes the capacity of technology to mediate between the preindividual and the transindividual beyond technical instrumentalism, which is anthropocentric, and opens up transductive relationships among humans and non-humans. I will argue that Stiegler’s urgent proposal that seeks to save human life from the control of a techno-capital system, such as the reinvention of work transcending employment, must be concretized within the Simondonian posthumanistic project. RESUMO O objetivo deste artigo é elucidar a base filosófica do paradigma pós-laboral por meio da cultura técnica-psiquica-coletiva transindividual de Gilbert Simondon e Bernard Stiegler. Simondon prediz que o problema da alienação laboral surgido da industrialização mecânica pode ser vencido mediante a expansão da cultura técnica pós-industrial baseada tanto na mentalidade técnica quanto na tecnologia da informação. Em contraste, Stiegler afirma que, além das redes de informação, a hiper-industrialização se estabeleceu para além da pós-industrialização e que, para recuperar valores humanos em um império das máquinas sem carinho, é necessário o fortalecimento da capacidade de não automação baseada em automatismo. Entretanto, a cultura técnica além do trabalho de Simondon implica uma visão pós-humanista em que se presume a capacidade da tecnologia em mediar entre o pré-individual e o transindividual, que é antropocêntrico, e inaugura relações transdutivas entre humanos e não humanos. Defendo que a proposta urgente de Stiegler busca salvar a vida humana do controle de um sistema de tecno-capital, como a reinvenção do trabalho transcendendo o emprego deve ser concretizada dentro do projeto pós-humanista simondoniano. (shrink)

The present study develops an artificial agent that plays the iterative chicken game based on a computational model that describes human behavior in competitive social interactions in terms of fairness. The computational model we adopted in this study, named as the self-concept fairness model, decides the agent’s action according to the evaluation of fairness of both opponent and self. We implemented the artificial agent in a computer program with a set of parameters adjustable by researchers. These parameters allow researchers to (...) determine the extent to which the agent behaves aggressively or cooperatively. To demonstrate the use of the proposed method for the investigation of human behavior, we performed an experiment in which human participants played the iterative chicken game against the artificial agent. Participants were divided into two groups, each being informed to play with either a person or the computer. The behavioral analysis results showed that the proposed method can induce changes in the behavioral pattern of human players by changing the agent’s behavioral pattern. Also, we found that participants tended to be more sensitive to fairness when they played with a human opponent than with a computer opponent. These results support that the artificial agent developed in this study will be useful to investigate human behavior in competitive social interactions. (shrink)

Journal of Social Philosophy, EarlyView.

The expansion of the higher education system and the rationalization of universities in South Korea, while broadly following the global patterns, reflect the characteristics of the national political system. We show the rapid growth of universities and document core organizational changes among universities: the elaboration of faculty performance evaluation rules, the expansion and differentiation of central administrations, and the emergence of engagement in vision statements. These changes, constructing universities as organizational actors, parallel the changes in higher education systems elsewhere. However, (...) the uniqueness of the Korean experience lies with the role of the state as a catalyst guiding the overall direction and the structure and strategy of universities. We discuss the implications of our research for the rationalization of universities in a highly centralized system. (shrink)

1. The definition of subjective materialism: Subjective materialism is not a simple definition, it is a new system of both the conception of the world and the methodology. The definition and the comprehension of the subjective materialism can be much many, but I can definite it with a simple definition after I have grasped it’s core guiding principle: actually, the subjective materialism is a system of both the conception of the world and the methodology which create and illumination the equation (...) material (information)=idea (information) in a materialistic way. 2. The background and condition of subjective materialism come into being: The human society has developed in a information age, but the materialist philosophy still stay in the 19th century of industrial society, which has not fully reflected the spirits of our times and is more difficult to lead the development trend of world philosophy. Materialist philosophy needs to develop. 3. The theory sources of subjective materialism: First of all, subjective materialism is the result of the development of western philosophy, including the modern western philosophy theory. Second, subjective materialism is also undoubtedly a result of development of Marxist philosophy. Third, the subjective materialism is also the result of ancient oriental philosophy. If the subjective materialism must be a definition of western philosophy, then the thinking of “Rune” must be the product of oriental philosophy. 4. Meanings of the new philosophy: Subjective materialism philosophy must be different from modern west philosophy and postmodern philosophy. And it’s essential meaning is rebuild the philosophy and put the metaphysics in our view once again. So, both the conception of the world and the methodology of “Rune” structure are the completely subversion to all the monism philosophy, and are the completely new structure system of philosophy ontology. (shrink)

Subjective Materialism, this new theory has been elaborated thoroughly in the academic book of Philosophy System of Post-modern materialism which was published by Heilongjiang peoples Publishing House in 2003.This article means to open a door to innovation and development of the modern philosophy ofmaterialism in the 21st century.

Despite the wide and daunting array of cross-cultural obstacles that the formulation of a global policy on advance directives will clearly pose, the need is equally evident. Specifically, the expansion of medical services driven by medical tourism, just to name one important example, makes this issue urgently relevant. While ensuring consistency across national borders, a global policy will have the additional and perhaps even more important effect of increasing the use of advance directives in clinical settings and enhancing their effectiveness (...) within each country, regardless of where that country's state of the law currently stands. One cross-cultural issue that may represent a major obstacle in formulating, let alone applying, a global policy is whether patient autonomy as the underlying principle for the use of advance directives is a universal norm or a construct of western traditions that must be reconciled with alternative value systems that may place lesser significance on individual choice. A global policy, at a minimum, must emphasize respect for patient autonomy, provision of medical information, limits to the obligations for physicians, and portability. And though the development of a global policy will be no easy task, active engagement in close collaboration with the World Health Organization can make it possible. (shrink)

To orchestrate behaviors for survival, multiple psychological components have evolved. The current theories do not clearly distinguish the distinct components. In this article, we provide a unified theoretical framework. To optimize survival, there should be four components; (1) “need”, an alarm based on a predicted deficiency. (2) “motivation”, a direct behavior driver. (3) “pleasure”, a teacher based on immediate outcomes. (4) “utility”, a teacher based on final delayed outcomes. For behavior stability, need should be accumulated into motivation to drive behavior. (...) Based on the immediate outcome of the behavior, the pleasure should teach whether to continue the current behavior. Based on the final delay outcome, the utility should teach whether to increase future behavior by reshaping the other three components. We provide several neural substrate candidates in the food context. The proposed theoretical framework, in combination with appropriate experiments, will unravel the neural components responsible for each theoretical component. (shrink)

Based on the observation that ancient Chinese thinkers formulated their conception of logic and agency mainly around the concept of biàn 辯 (discrimination), Chris Fraser argues that (1) ancient Chinese thinkers had no concept of sentence or proposition, (2) they did not engage in logical argumentation in its proper sense, and (3) reason or rationality was not highly valued in ancient China for normative evaluation of actions. However, the text of the Mòzǐ 墨子 contains strong pieces of evidence against these (...) claims, and I argue that the opposite is clearly the case in Mòzǐ. Then, I move on to apply the metaethical idea of judgment internalism—the idea that there is an “internal” or conceptual connection between moral judgment and motivation—to some passages from the Mòzǐ and argue that Mòzǐ is best interpreted as a flexible internalist who is willing to incorporate an externalist idea into his system of thought. (shrink)