Introduction: Probationers, offenders with less serious and non-violent offences, and under statutory supervision, have low levels of self-esteem and physical health, and high level of family conflict, and poorer quality of family relationships. This study examined the effectiveness of the existing probation service and the additional use of a positive family holistic health intervention to enhance physical, psychological, and family well-being in probationers and relationships with probation officers.Methods: Probationers under the care of the Hong Kong Social Welfare Department were randomized (...) into a care-as-usual control group, a brief intervention group receiving two 1-h individual sessions [of a brief theory-based positive family holistic health intervention integrating Zero-time Exercise and positive psychology themes of “Praise and Gratitude” in the existing probation service], or a combined intervention group receiving BI and a 1-day group activity with family members. The outcomes were physical activity, fitness performance, self-esteem, happiness, anxiety and depression symptoms, life satisfaction, quality of life, family communication and well-being, and relationships with probation officers. Self-administered questionnaires and simple fitness tests were used at baseline, 1-month and 3-month follow-up. Linear mixed model analysis was used to compare difference in the changes of outcome variables among groups, adjusted of sex, age, and baseline values. Focus group interviews were conducted. Thematic content analysis was used.Results: 318 probationers were randomized into CAU, BI, or CI group. CAU showed enhanced physical activity, fitness performance and psychological health, and family communication with small effect sizes. BI and CI showed further improved physical activity, family communication and family well-being. Additionally, CI reported greater improvements in the relationships with probation officers than CAU with a small effect size. CI also reported greater increases in physical activity and family communication than BI with small to moderate effect sizes. Qualitative feedbacks corroborated the quantitative findings.Conclusion: Our trial provided the first evidence of the effectiveness of probation service and the additional use of an innovative, relatively low-cost, theory-based brief positive family holistic health intervention. This intervention may offer a new model for enhancing probation service.Trial Registration: The research protocol was registered at the National Institutes of Health. (shrink)

When analyzing complex longitudinal data, especially data from different educational settings, researchers generally focus only on the mean part (i.e., the regression coefficients), ignoring the equally important random part (i.e., the random effect variances) of the model. By using Project English Language and Literacy Acquisition (ELLA) data, we demonstrated the importance of taking the complex data structure into account by carefully specifying the random part of the model, showing that not only can it affect the variance estimates, the standard errors, (...) and the tests of significance of the regression coefficients, it also can offer different perspectives of the data, such as information related to the developmental process. We used xxM (Mehta, 2013), which can flexibly estimate different grade-level variances separately and the potential carryover effect from each grade factor to the later time measures. Implications of the findings and limitations of the study are discussed. (shrink)

The purpose of this study was to develop a Physician's Spiritual Well-Being Scale (PSpWBS). The significance of a physician's spiritual well-being was explored through in-depth interviews with and qualitative data collection from focus groups. Based on the results of qualitative analysis and related literature, the PSpWBS consisting of 25 questions was established. Reliability and validity tests were performed on 177 subjects. Four domains of the PSpWBS were devised: physician's characteristics; medical practice challenges; response to changes; and overall well-being. The explainable (...) total variance was 65.65%. Cronbach α was 0.864 when the internal consistency of the whole scale was calculated. Factor analysis showed that the internal consistency Cronbach α value for each factor was between 0.625 and 0.794 and the split-half reliability was 0.865. The scale has satisfactory reliability and validity and could serve as the basis for assessment of the spiritual well-being of a physician. (shrink)

Abstract Mohism has long been misrepresented. Mo?tzu is usually called a utilitarian because he preached a universal love that must benefit. Yet Mencius, who pined the Confucian way of virtue (humaneness and righteousness) against Mo?tzu's way of benefit, basically borrowed Mo?tzu's thesis: that the root cause of chaos is this lack of love?except Mencius renamed it the desire for personal benefit. Yet Mo?tzu only championed ?benefit? to head off its opposite, ?harm?, specifically the harm done by Confucians who with good (...) intent (love) perpetuated rites that did people more harm than good. Mo?tzu wanted his universal love to be the public good that would actually do the public good (i.e. benefit the collective). And he derived this from Confucius? teaching of ?Love (all) men? and his Golden Rule: Render not what others would not desire. No man desires harm. As a critic of Confucian rites (especially the prolonged funeral), Mo?tzu worked to replace the blind custom of rites with his rational measure of ?rightness?: what is right must do good (i.e. benefit the intended recipient). It is not true that Mohists were ?joyless? ascetics; they would gladly celebrate a good harvest with wine and folk song?not expensive court music?with the people. Since Mohist discourse is ?public? (that is, accountable), it is also only proper that what is ?right? should be outer (means?end efficacy) and not inner as Mencius would insist. (shrink)

A potencialidade na filosofia da educação antiga e medieval 1 Resumo: O texto aborda a potencialidade, na filosofia da educação antiga e medieval, como a capacidade de aperfeiçoamento da razão. A noção de paideia conduz essa reflexão, uma vez que perpassa o pensamento educacional desde a antiguidade clássica até a baixa Idade Média. Essa continuidade explicita a tradição da formação integral do homem que considerava os aspectos morais e políticos como uma totalidade indissociável. O encaminhamento teórico segue a concepção de (...) História Social de Braudel (1902-1985), já que o foco é a compreensão da herança teológica e filosófica, que exprime os fundamentos da educação. Para refletir sobre esse legado do conhecimento, três momentos foram estudados: a paideia grega na perspectiva aristotélica e platônica; a patrística, por meio do entendimento de Clemente de Alexandria (150-215 d.C.) e de Agostinho de Hipona (354-430 d.C.); e a escolástica, analisada nas concepções de Hugo de São Vítor (1096-1141) e Tomás de Aquino (1225-1274). Assim, nos autores apresentados, há a permanência da compreensão de que o aperfeiçoamento da razão significava a transformação em ato da potência essencial do homem: a razão. A principal finalidade da educação, portanto, era a formação da consciência de cada pessoa, pois entendia-se que esse era o principal meio para o êxito da vida em comum. Palavras-chave: Filosofia da Educação; Potencialidade; Paideia; Patrística; Escolástica. Potentiality in the philosophy of ancient and medieval education Abstract: The text addresses the potentiality, in the philosophy of ancient and medieval education, as the ability to improve reason. The notion of paideia guides this reflection since it pervades educational thought from classical antiquity to the low Middle Ages. This continuity explains the tradition of the integral formation of man which considered the moral and political aspects as an inseparable totality. The theoretical approach follows Braudel’s conception of Social History since the focus is on understanding the theological and philosophical heritage, which expresses the fundamentals of education. To reflect on this legacy of knowledge, three periods were studied: the Greek paideia in the Aristotelian and Platonic perspective; patristic, through the understanding of Clement of Alexandria and Augustine of Hippo; and scholasticism, analysed in the conceptions of Hugh of Saint Victor and Thomas Aquinas. Thus, there is a continuing understanding in the authors presented that the improvement of reason meant the actualization of man's essential potency: reason. The main purpose of education was the formation of the conscience of each person, as it was understood that this was the main means for the success of life in common. Key words: Philosophy of education; Potentiality; Paideia; Patristic; Scholastic. Potencialidad en la filosofía de la educación antigua y medieval Resumen: El texto aborda la potencialidad en la filosofía de la educación antigua y medieval, como capacidad para mejorar la razón. La noción de paideia orienta esta reflexión ya que impregna el pensamiento educativo desde la antigüedad hasta la baja Edad Media. Esta continuidad explica la tradición de la formación integral del hombre que consideraba los aspectos morales y políticos como una totalidad. El enfoque teórico sigue la concepción de Braudel de Historia Social, ya que el enfoque está en la comprensión de la herencia teológica y filosófica, que expresa los fundamentos de la educación. Por tanto, se estudiaron tres períodos: la paideia griega en la perspectiva aristotélica y platónica; la patrística, a través del entendimiento de Clemente de Alejandría y Agustín de Hipona; y escolasticismo, analizado en las concepciones de Hugo de San Víctor y Tomás de Aquino. Por lo tanto, existe un entendimiento continuo en los autores presentados de que la mejora de la razón significó la actualización de lo potencial del hombre: la razón. El propósito principal de la educación era la formación de la conciencia de cada persona, pues se entendía que este era el principal medio para el éxito de la vida comunitaria. Palabras-clave: Filosofía de la educación; Potencialidad; Paideia; Patrística; Escolástica. Data de registro: 22/04/2021 Data de aceite: 22/09/2021 1 Artigo desenvolvido com base na tese Hábito e subjetividade na educação: aproximações entre Aristóteles, Tomás de Aquino e a neurociência, defendida por Lais Boveto, orientada por Terezinha Oliveira. Pesquisa com bolsa doutorado CAPES. (shrink)

This study examines business students’ ethical awareness for two virtues needed to maintain academic integrity, respect, and responsibility. Using the multidimensional ethics survey, five dimensions were measured for six scenarios representing student behaviors using Information Technology . The results indicate that students are ethically aware in respect situations, but are more neutral in responsibility situations. Of the five ethical dimensions, moral equity and relativism appear to be the strongest influences in academic integrity scenarios utilizing IT. This study provides guidance for (...) business professors in their pursuit of ethical excellence in the classroom and for researchers in search of greater understanding of ethical judgments of students. (shrink)

This collection brings together fourteen contributions by authors from around the globe. Each of the contributions engages with questions about how local and global bioethical issues are made to be comparable, in the hope of redressing basic needs and demands for justice. These works demonstrate the significant conceptual contributions that can be made through feminists' attention to debates in a range of interrelated fields, especially as they formulate appropriate responses to developments in medical technology, global economics, population shifts, and poverty.

Every man, says Mencius, has within him this mind of commiseration, this pu-jen chih hsin that cannot bear to see another person suffer. To support his argument, Mencius cites the parable of the child about to fall into a well. A man with an innate mind of compassion unable to bear to see the child suffer would naturally feel the urge to run ahead to save the child . Yet elsewhere in Mencius 4A.17, it appears that had the potential victim (...) been a drowning sister-in-law, the man would also be momentarily checked by a fear of impropriety. Since the sense of propriety has its beginning in the mind as much as the sense of compassion, is not the mind of goodness somehow divided against itself? The present essay will examine this possible dilemma. (shrink)

Chinese Buddhist thought is more than a case of “Indianization” or “Sinicization,” and even less, “Distortion.” Chinese Buddhist thought should be grasped, first, in its own terms and only then in terms of the possible influences or confluences that flowed into it. The present article will seek to look into the concept of “Suchness vasana” (perfumation by the Buddhist absolute, Suchness, upon avidya, ignorance) as used by the Huayan school in China. Then it will show how, in the elaboration of (...) this idea, Fazang, the key patriarch of the Huayan school, apparently drew on a mode of thought that is derived from the Yijing, the Book of Changes. It is in the nature of the present article that only the Chinese influence will be underlined and that the Indian contributions to the formation of a theory of a “dynamic Suchness” will only be briefly touched upon. Scholars have long noticed the Daoist influence of Chinese Buddhological thinking, especially within the Ch'an and the Hua-yen circles. However, too often scholars only suggest impressionistic parallels, between, say, the book Laozi and the Platform Sutra of the Sixth Patriarch or between Mencian humanism (“Every man can be Sage Yao and Shun”) and the idea that “Every man can be Buddha.” Such presentations of Chinese influence bypass the various problems involved in the long and thorny history of conflict, compromise, mutual self-discovery, and fertilization between the two cultural traditions. The present article will try to be much more concrete by documenting and analyzing the series of incidents that led to a datable innovation on Fazang's part. (shrink)

In this paper we present an approach between the conceptions of choice in Thomas Aquinas (1224-1274) and Jean-Paul Sartre (1905-1980). The purpose is to offer elements for a refl ection on the permanency of essentially human characteristics under quite different historical – and theoretical – conditions. The analysis follows the assumptions of Social History, from Braudel’s perspective of Long Duration. In fact, it is possible to identify analogies between Thomas’ and Sartre’s concepts of choice, which allows us, in education, to (...) make inferences about man’s responsibility for their actions. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:A Mahāyāna Reading of Chalcedon Christology:A Chinese Response to John KeenanPan-chiu LaiIntroductionThe Christological formula of Chalcedon, especially its use of the substantialist concepts such as ousia, hypostatsis, and so on, has long been a target of criticism in the history of Western Christian theology.1 Recently, Kwok Pui-lan, an Asian feminist theologian, has queried not only the language or way of thinking of traditional Western Christology, but also its anthropocentric (...) tendency. According to Kwok, "the majority of Asian people find it difficult to accept a savior in human form because of their cosmological sensibility."2 Kwok also thinks that the Chalcedonian expressions such as "fully God and fully man" or "two natures in one substance" are quite beyondthe understanding of the majority of the Asian people. The lengthy debate on the difference between homoousia and homoiousia is also irrelevant to the average Chinese, because there are no immediate Chinese equivalents to the terms such as "being" or "essence." According to Kwok, Buddhism, in contrast, characterizes the world as transient and impermanent without using the philosophical language such as "being" and "nonbeing."3 Kwok further notes that "The Buddhist tradition asserts that there is not one Buddha, but many Buddhas, and that everyone has the potential to attain Buddhahood. If we get away from the framework defined by a language of substance, we will not be fixated on a one-time incarnation."4 Kwok concludes that the anthropocentric perspective and the substantialist language of the Chalcedonian Creed represent a burden or obstacle that needs to be put aside. She even laments that "the church worldwide is still much under the yoke of the Chalcedonian captivity and Eurocentric theological formulations based on Western heritages."5 Kwok's comment seems to imply that the Buddhist way of thinking may offer a better alternative or a remedy to Chalcedonian Christology.In the contemporary Buddhist-Christian dialogue, John P. Keenan, when proposing a Mahāyāna theology, also offers a critique of Chalcedonian Christology.6 [End Page 209] Through a response to Keenan's discussion, this paper will examine these critiques and will attempt to reinterpret the Chalcedonian Christology from a Mahāyāna perspective.The Mahāyāna Theology of John KeenanIn proposing a Mahāyāna theology, Keenan assumes a Christian standpoint and tries to make use of Mahāyāna Buddhism for the service of Christianity. As Keenan himself frankly admits, his basic approach is to adopt "Mahāyāna Thought as Theologiae Ancilla, " which is the heading for the second part of his The Meaning of Christ. Keenan's strategy of arguing for a Mahāyāna theology is to identify the need of Christianity first, and then to argue in what way Mahāyāna Buddhism can help Christian theology to solve its own problems. According to Keenan's diagnosis, a fundamental problem of the Western Christian tradition is the detrimental separation of mysticism from doctrine. In his own words,It is argued here that, to date, the Christian West has been unable organically to relate its own mystic thinkers to its doctrinal, theoretical thinking. The reason for this inability was not simply, as Adolf von Harnack thought, the adoption and superimposition of Greek patterns of ontology upon the gospel. Rather it is an inability to differentiate that realm of Greek, logos-centered theory from the more primal realm of mystic awareness, an ability to understand the mind of faith in its polyvalent realms of meaning.7In the first part of the book (ch. 1-5), based on his review of the historical development of the Christian understanding of Christ, Keenan highlights the tremendous tension between the primal experience of "being in Christ" and the theoretical understanding of Christ.8 Keenan believes that the school of wisdom literature in the Old Testament has prepared the New Testament for an understanding of the meaning of Christ as God's wisdom. This wisdom comprises essentially God as Father (Abba) as well as the theology of the cross and resurrection. He further points out that early Christians, following the example of Jesus Christ, had direct experience of God as Father. Owing to the... (shrink)

This essay explores the differences and common position, mutual connections and influence between the theory of Buddhist nature as the central problem of Buddhism and the theory of human nature as the central problem of Confucian philosophy it holds that the largest difference between the two theories is that Buddhism emphasizes abstract noumenon, while Confucianism emphasizes man, human nature and ethical relations; and after entered into China, Buddhism has been influenced by Confucian theory of human nature, gradually gone on a (...) humanized and mindized road, and become a much more ethicalized religion. (shrink)

Objectives: To study the attitudes of both medical and non-medical students towards the do-not-resuscitate decision in a university in Hong Kong, and the factors affecting their attitudes.Methods: A questionnaire-based survey conducted in the campus of a university in Hong Kong. Preferences and priorities of participants on cardiopulmonary resuscitation in various situations and case scenarios, experience of death and dying, prior knowledge of DNR and basic demographic data were evaluated.Results: A total of 766 students participated in the study. There were statistically (...) significant differences in their DNR decisions in various situations between medical and non-medical students, clinical and preclinical students, and between students who had previously experienced death and dying and those who had not. A prior knowledge of DNR significantly affected DNR decision, although 66.4% of non-medical students and 18.7% of medical students had never heard of DNR. 74% of participants from both medical and non-medical fields considered the patient’s own wish as the most important factor that the healthcare team should consider when making DNR decisions. Family wishes might not be decisive on the choice of DNR.Conclusions: Students in medical and non-medical fields held different views on DNR. A majority of participants considered the patient’s own wish as most important in DNR decisions. Family wishes were considered less important than the patient’s own wishes. (shrink)

Članek nudi kratek opis zanimive zgodovine slikarstva in slikarskih teorij v hitro razvijajočem se Hong Kongu od l. 1940 do l. 1980, tako da poudari delo in estetiko večih reprezentativnih lokalnih kitajskih slikarjev in umetniških smeri. Ta oris zgodovine prikazuje iskanje kulturne identitete in različne drže med kitajskimi slikarji, ki so bíli boj med moderniziranimi in zahodnimi vplivi v umetnosti ter svojim kitajskim izročilom. Avtorica primerja to slikarstvo z držami mlajše generacije osemdesetih let, ki odseva kapitalistične vplive pri iskanju umetniške (...) identitete. Zaključni del vsebuje kritično primerjavo umetnosti in teorij kulture v sodobnem postkolonialnem diskurzu glede na njihovo aplikacijo na razmere v Hong Kongu. (shrink)

Lou Cannon, Official Negligence: How Rodney King and the Riots Changed Los Angeles and the NYPD New York: Times Books/Random House, 1997, xi + 679 pp.

Collection of research papers presented by eminent scholars on definition of 'dvāsuparṇā' of Atharvana Upanishad.

This study examines the theory of planned behavior and the multidimensional ethics scale. Variables from both are included to determine which ones significantly correlate with student ethical behavioral intention in an academic setting. Using a survey, responses are collected from undergraduate business students from two southwestern universities in the United States using a scenario-based approach, looking at individual situations and group situations. SmartPLS was used to assess the results for four scenarios. From the theory of planned behavior, attitude was a (...) significant predictor of behavioral intention across all four scenarios while subjective norm was significant in one scenario. From the multidimensional ethics scale, moral equity and relativism were significant in one group scenario while moral equity and utilitarianism were each significant in an individual scenario. The findings indicate support for the use of the TPB and the MES when exploring ethics in an academic setting and for the need to study both individual and group situations. A discussion of the findings and implications is given. (shrink)