Determining the compositional properties of surfaces in the environment is an important visual capacity. One such property is specular reflectance, which encompasses the range from matte to shiny surfaces. Visual estimation of specular reflectance can be informed by characteristic motion profiles; a surface with a specular reflectance that is difficult to determine while static can be confidently disambiguated when set in motion. Here, we used fMRI to trace the sensitivity of human visual cortex to such motion cues, both with and (...) without photometric cues to specular reflectance. Participants viewed rotating blob-like objects that were rendered as images (photometric) or dots (kinematic) with either matte-consistent or shiny-consistent specular reflectance profiles. We were unable to identify any areas in low and mid-level human visual cortex that responded preferentially to surface specular reflectance from motion. However, univariate and multivariate analyses identified several visual areas; V1, V2, V3, V3A/B, and hMT+, capable of differentiating shiny from matte surface flows. These results indicate that the machinery for extracting kinematic cues is present in human visual cortex, but the areas involved in integrating such information with the photometric cues necessary for surface specular reflectance remain unclear. (shrink)

ABSTRACT:We argue that Confucianism makes a fundamental contribution to understanding why civility is necessary for a morally decent workplace. We begin by reviewing some limits that traditional moral theories face in analyzing issues of civility. We then seek to establish a Confucian alternative. We develop the Confucian idea that even in business, humans may be sacred when they observe rituals culturally determined to express particular ceremonial significance. We conclude that managers and workers should understand that there is a broad range (...) of morally important rituals in organizational life and that managers should preserve and develop the intelligibility and integrity of many of these rituals. (shrink)

Myths—symbolically dense narratives in wide cultural circulation that resist critical scrutiny—are often thought to be counterproductive to political discourse, but they are also ubiquitous in contemporary culture and society. Just two years apart, Jürgen Habermas and Hans Blumenberg developed contrasting visions of how we ought to respond to the myths in our society. By reconstructing their disagreement, this paper uncovers the distinctive challenge of balancing a commitment to political emancipation with the opacity of myths to critical reason. I argue for (...) an alternative approach to myths than those in the theoretical mainstream, taking Blumenberg’s relatively neglected position as a starting point. Blumenberg invites us to pay closer attention to the cognitive needs that necessitate the generation of myths while simultaneously reminding us of our own creative agency to reinvent them. (shrink)

The Socratic method is conventionally understood to be a one-on-one interaction between Socrates and an individual interlocutor. Why, then, does Socrates conduct so many of his dialogues in public places, where they are prone to being witnessed or even interrupted? Through a careful reading of the Gorgias, a dialogue traditionally appealed to in studies of both the Socratic method and the philosophy of rhetoric, I argue that Socrates deliberately involves his audience in his conversations with individuals. The Socratic method seeks (...) to harness the group's constructive potential in the formation of a temporary community around a joint philosophical inquiry. (shrink)

Plato's antipathy to crowds is a commonplace that reinforces a prevailing portrait of the Socratic method as a practice that centers on individuals, to the exclusion of crowds and the many. This canonical view, however, comes into tension with the tendency of Plato's Socrates to conduct his dialogues in the presence of collective audiences. I argue that Plato's position on crowds is at once more complex and more ambivalent than has been commonly accepted. I distinguish between two distinct lines of (...) critique that Plato develops against crowds: the argument that the incentive structures that move crowds are unconducive to philosophy; and a more ambiguous argument that crowds tend not to be as amenable to control as their portrayal in the Athenian democratic imaginary seems to promise. Plato's depiction of Socratic practice can be understood as an effort to explore an alternative vision of crowd control. (shrink)

Fodor’s Informational Semantics states that the content of a representation depends on the counterfactual relation between the representation and the represented. However, his theory suffers from the psychological explanation problem and the indeterminacy problem raised by twin cases. In response to these problems, Fodor has introduced narrow content and a mixed theory of content that combines a historical account with the counterfactual account. In The Elm and the Expert, he drops both of them for the reason that twin cases are (...) nomologically impossible. I argue that Fodor underestimates the persistence of the problems raised by twin cases. Consequently, I contend that Fodor has to keep both the narrow content and the historical account. (shrink)

1. Mŏrimal -- 2. Inyŏm taerip kwa chŏngch'i hyŏnsil -- 3. Kŏdae han ch'akkak -- 4. Chayu sasang ŭi pyŏnch'ŏn kwa posu chŏngsin -- 5. T'arinyŏmjŏk inyŏm ŭi ppuri -- 6. Posujuŭi chŏngsin ŭi chaebalgyŏn -- 7. Sasil, chinsil kwa sahoe t'onghap -- 8. Maejŭmmal : yŏmwŏn kwa hyŏnsil.

The expression of products encoded by the major histocompatibility complex (MHC) on tumor cells has recently been studied extensively. It has been found that many malignant tumor cells have their MHC antigens ‘switched‐off’ but that these antigens are re‐expressed following DNA‐mediated gene transfer, with increased tumor immunogenicity as a result and the consequence that these ‘transformed’ tumor cells are rejected in vivo.: This review will discuss approaches that have been taken to induce strong tumor‐specific immunity by the manipulation of MHC (...) expression on tumor cells. (shrink)

In both the literal and metaphorical senses, it seemed as if 1970s America was running out of gas. The decade not only witnessed long lines at gas stations but a citizenry that had grown weary and disillusioned. High unemployment, runaway inflation, and the energy crisis, caused in part by U.S. dependence on Arab oil, characterized an increasingly bleak economic situation. As Edward D. Berkowitz demonstrates, the end of the postwar economic boom, Watergate, and defeat in Vietnam led to an unraveling (...) of the national consensus. During the decade, ideas about the United States, how it should be governed, and how its economy should be managed changed dramatically. Berkowitz argues that the postwar faith in sweeping social programs and a global U.S. mission was replaced by a more skeptical attitude about government's ability to positively affect society. From Woody Allen to Watergate, from the decline of the steel industry to the rise of Bill Gates, and from Saturday Night Fever to the Sunday morning fervor of evangelical preachers, Berkowitz captures the history, tone, and spirit of the seventies. He explores the decade's major political events and movements, including the rise and fall of détente, congressional reform, changes in healthcare policies, and the hostage crisis in Iran. The seventies also gave birth to several social movements and the "rights revolution," in which women, gays and lesbians, and people with disabilities all successfully fought for greater legal and social recognition. At the same time, reaction to these social movements as well as the issue of abortion introduced a new facet into American political life-the rise of powerful, politically conservative religious organizations and activists. Berkowitz also considers important shifts in American popular culture, recounting the creative renaissance in American film as well as the birth of the Hollywood blockbuster. He discusses how television programs such as All in the Family and Charlie's Angels offered Americans both a reflection of and an escape from the problems gripping the country. (shrink)

Modern civilization, which is proud of its material richness and high intellectual level, is in crisis, so that the new value “sustainability” becomes the basic philosophical principle. Introducing what we Korean philosophers think on philosophy today, I want to suggest to the Asian and the world philosophers that we should reflect together and declare solidarity upon the problems of both Asia and the world.

The prominent philosopher Feng Youlan in the late 1950s devised an 'abstract inheritance method' with which he sought to salvage traditional thought. The debates over this method and what it entailed lasted until the Cultural Revolution. This book is an examination of those debates, and therepercussions arising from them in the discussions on classical Chinese philosophy.

In lieu of an abstract, here is a brief excerpt of the content:Politics Is a Mushroom: Worldly Sources of Rule and Exception in Carl Schmitt and Walter BenjaminKam Shapiro (bio)Life is not a mushroom growing out of death.—Carl Schmitt, The Visibility of the ChurchTo isolate death from life, not leaving the one intimately woven in the other, and each one entering into the other’s midst—this is what one must never do.—Jean-Luc Nancy, L’intrus1Carl Schmitt’s theory of the exception was bound up (...) with a thoroughgoing critique of philosophies of immanence, materialism, and “atheism,” which he treated as interchangeable. In his early writings, he adopted the Christian perspective according to which postlapsarian nature cannot by itself yield a juridical order, or in his poetic phrase, “life is not a mushroom growing out of death.” Yet—in accord with Catholic doctrine—he also found sources of life, or law, in this world. While he repudiated theories of collective self-legislation, he embraced a popular sovereign empowered to impose form on a chaotic society. In Political Theology (1922), he compared the form-giving power of the sovereign to an act of divine intervention. Law, he argued, can only function in a lawful or “normal” situation that precedes formalization, and the sovereign “produces and guarantees the situation in its totality” [13]. In The Crisis of Parliamentary Democracy (1923) Schmitt retained his theological terms: “A scientific study of democracy must begin with a particular aspect that I have called political theology” [32]. In the modern age, democratic constituent power (pouvoir constituant) replaces the will of God as the transcendent source of a substantial order, namely democratic homogeneity. Democratic will-formation thereby becomes an act prior to its subject, or as Schmitt wrote, “[...] only political power, which should come from the people’s will, can form the people’s will in the first place” [Crisis 28]. A variety of democratic theorists dwell on the paradoxical character of democratic sovereignty, sometimes tracing it back to Rousseau’s well-known formulations [see esp. Connolly and Honig]. They highlight the gap between a transcendent (ideal or fictive) will in whose name political power acts, and the bounded, material consensus it forms, ostensibly rendering the latter vulnerable to challenge. As I argue, however, a closer look at Rousseau’s discussion of democratic founding in On the Social Contract reveals instead a dynamic relay between dispersed substantial or immanent sources of affiliation, on the one hand, and various agents and techniques of political power that draw on and combine them in a collective will, on the other, or what I call the virtual and the virtuosic.2 After briefly exploring this dynamic in Rousseau’s [End Page 121] On the Social Contract, I will highlight similar dynamics at work in Schmitt’s Weimar writings, examining three instances: the complexio oppositorum (1923), national myth (1923), and the polemical opposition of friend and enemy (1927), focusing especially on the first. Contrary to familiar readings of Schmitt’s metaphysical “exceptionalism,” I argue that for Schmitt, as for Rousseau, political power does not create a normative order from a vacuum, and the apparent transcendence of sovereign authority has a variety of worldly sources.3 Finally, I consider what I call “democratic virtuosity,” or virtuosity from below, focusing on Walter Benjamin’s repudiation of sovereign acts of lawmaking or law preserving in favor of ongoing collective habit-formation. As I argue, Benjamin returns spiritual force to the material world not only to shatter human authorities, but also to democratize creation.Rousseau—Anticipating the PeopleIn the Social Contract, Rousseau formulated the paradox of democratic founding to which so many, including Schmitt, would return. “In order for an emerging people to appreciate the healthy maxims of politics, and follow the fundamental rules of statecraft, the effect would have to become the cause; the social spirit, which should be the result of the institution, would have to preside over the founding of the institution itself; and men would have to be prior to laws what they ought to become by means of laws” [Rousseau 69]. As Rousseau argues, a constitution can form a general will only if it commands the loyalty of the people, that is, if there is... (shrink)

This essay explores Confucian views on war as seen in the Spring and Autumn Annals . The interpretation is based mainly on the Gongyang Zhuan , supplemented by other authoritative sources in the Gongyang tradition, such as D ong Zhongshu (179-104 BCE) and H e Xiu (129-182). The Spring and Autumn Annals contains three components: facts, words, and principles. This essay explicates the principles for going to war and the principles for conducting a war. The Confucian perspective sheds light on (...) war against enemies of civilization, conditions for waging a preemptive war, punitive expedition, as well as the use of weapons of mass destruction. The Confucian views as presented here are realistic and pragmatic in nature but are also compatible with the humanistic concern of Confucianism. This essay ends with a summary of the salient and sophisticated features of the Confucian views on war. (shrink)

A variety of stakeholders including investors, corporate managers, customers, suppliers, employees, researchers, and government policy makers have long been interested in the relationship between the financial performance of a corporation and its commitment to business ethics. As a subject of research, the relations between business ethics and corporate valuation has yet to be thoroughly quantified and investigated. This article is an effort to amend this inadequacy by demonstrating a statistically significant association between ethical commitment and corporate valuation measures. Consistent with (...) anecdotal evidence, we have found a significant association between the ethical commitment of Korean companies and their valuation on the Korean stock market. However, the result reveals that the association between ethical commitment and financial performance is not significantly supported. (shrink)

My dissertation concerns the question of how our desires and beliefs explain our bodily movements. This study aims to show that the solutions given to this question by both token physicalists, including Donald Davidson, Jerry Fodor, and Fred Dretske, and a proponent of a commonsense approach, Lynne Rudder Baker, are unsatisfactory. Finally, I discuss Daniel Dennett and argue that his theory is the only choice we have. ;All of the five philosophers claim that reasons cause actions. Davidson's theory fails to (...) answer the question at issue because, on his account, the intentional properties of reasons are causally inefficacious in producing bodily behavior. Although Dretske's and Fodor's theories do not have this problem, their accounts receive the challenge from externalists, who argue that our intentional properties are determined not only by intrinsic physicial properties, but also by our relation to the environment. Since our intrinsic physical properties determines our bodily behavior, intentional properties seem irrelevant to the production of bodily movements. In response to externalism, both Dretske and Fodor attempt to provide an account of intentionality. However, I argue that their accounts are unsatisfactory. A fortiori, they fail to show content has any explanatory role. ;Then I switch to Baker's commonsense approach. She rejects the Standard View of the physicalists, i.e., that to have a propositional attitude is to have a brain state that has propositional content, and endorses her 'Practical Realism.' I, however, contend that her rejection of the Standard View is not successful and that Practical Realism, being compatible with the Standard View, fails to provide any new insight into intentional explanation. So the question at issue is still unanswered. ;At the end, I discuss Dennett's theory, which also rejects the Standard View. According to Dennett, there is no ontological difference between our beliefs and the beliefs of a machine, a nation, and evolution, provided that their behavior can be interpreted from the intentional stance. Therefore, instead of providing an account of the intentional , Dennett attempts to dissolve our urge for such an account by "demystifying" our intentionality. (shrink)

Based on a questionnaire survey, this study is the first to systematically focus on Mongolian managers' perceptions of BE. As such, this paper (1) examines Mongolian managers' views of BE, (2) compares BE perceptions in Mongolia to those in the USA, Japan and Korea, and (3) identifies differences and similarities between the four national groups. We find that unethical practices exist and are quite common in Mongolia, where nearly half of the respondents have experienced ethical conflicts during their career. These (...) conflicts mostly arose in relation to respondents' superiors and colleagues and were related to fairness or discrimination. The results indicate that in their (un)ethical decision-making, Mongolian mangers are situational, but also place importance on the behaviour of their superiors. Finally, situational questions revealed that unlike respondents from the other three national groups, Mongolian managers do not see a significant difference between their own BE attitudes and those of an average manager. (shrink)

The purpose of this study was to identify relationship between leisure constraint negotiations and leisure activity participation through meta-analysis within the Korean context. Through this study, the inconsistent research results of previous studies are explained by comprehensively clarifying the relationship between the two variables and identifying a third variable that controls the relationship. The efforts of this project are expected to provide useful data that can be used for future research and to seek ways of increasing participation in leisure activities. (...) In order to achieve the purpose of this study, the research questions set in this study are as follows. First, what is the magnitude of the effect of the correlation coefficient between leisure constraint negotiations and leisure participation? Second, what are the variables that control the relationship between leisure constraint negotiations and leisure participation? Materials were collected by utilizing Research Information Sharing Service, DBpia, Korean studies Information Service System, and Korea Citation Index. Finally, 20 pieces of research materials were selected with a total of 6,843 participants. The conclusions drawn from the research questions set in this study are as follows. First, leisure constraint negotiations and leisure participation are in a static relationship, and their level is considerable. In other words, efforts to overcome leisure constraints increase participation in leisure activities. Second, gender, age, and type of active leisure activities are major variables that control the relationship between leisure constraint negotiations and leisure participation. Finally, the limitation of this study and future research orientation were discussed. (shrink)

This essay analyzes how the zhengming 正名 theory of Confucius is linked to the problem of “observances of form” in light of the methodology of Confucian aesthetics. This essay argues that the “name-shape” combination in the zhengming paradigm is ultimately connected with the “name-role” combination. The “name-shape” paradigm continuously maintains and strengthens the “name-role” paradigm. However, the “name-shape” paradigm itself ultimately becomes more meaningful than the “name-role” paradigm. This is because the aesthetic structure that appears peculiar in the Analects constitutes (...) the “name-shape” paradigm. In this aesthetic structure, what is ultimately important is “form.”. (shrink)

This essay takes the performance artworks of Tehching Hsieh as instructive allegories for a global ethics as theorized by a variety of left academics who ground universalism in a singularity that escapes the predicates of identity. Hsieh's projects, I argue, also place universal estrangement in the service of liberation for particular marginalized groups whose lives confound our fantasies of recognition. At the same time, they illustrate some of the challenges facing attempts to treat particular struggles as embodiments of universal conflicts.

Influential or frequently cited business ethics research does not appear in a vacuum; our study reveals its predominant sources and contributors by discipline. By examining citations from articles published in three top business ethics journals (Journal of Business Ethics, Business Ethics Quarterly and Business Ethics: A European Review) over the period 2004–2008, we document that the preponderance of influential business ethics research comes primarily from the management faculty. In addition, management journals and management books are the predominant sources for influential (...) business ethics research. Further, among the management fields, organizational behavior and organizational structure predominate leadership and strategy as the major subject areas for influential business ethics research, suggesting that this influential body of research is focused on a micro rather than on a macro context. These empirical results lend credence to the perception that there is a silo effect in influential business ethics research and suggest that business ethics research in a micro context might have permeated to the teaching of business ethics. (shrink)

Plato's penchant for mythmaking sits uneasily beside his reputation as the inventor of rationalist philosophy. Hegel's solution was to ignore the myths. Popper thought them disqualifying. Tae-Yeoun Keum responds by carving out a place for myth in the context of rationalism and shows how Plato's tales inspired history's great political thinkers.

The corpse of a high-ranking male official was unearthed in the 1975, and important archaeologic discoveries were claimed. The exact year of his funeral was 167 BC. Autopsy revealed that the man had peptic ulcer disease. His naked body exposing genitalia and post-dissection stitches, with the dissected-out intestines and brain lying alongside, is now exhibited in a formalin-impregnated viewing glass tank in a museum .Meanwhile a 2000-year-old clothed female corpse is on display in another museum. In 1971, workers in ….

The anthropological turn, which Pannenberg decisively and successfully executed in the early 1980s, has provided his latest ethical argumentation with an extra dimension and increased depth. Pannenberg now believes that ethics has its foundations in anthropology rather than directly in dogmatics. The ethical as a common concern of all humankind must not be isolated and made independent of metaphysics and religion. For only then can the claim of universal validity for ethics be sustained, which in turn Pannenberg sees as the (...) condition of its binding nature for Christians. Our awareness of moral obligations would become vague when it cannot be clarified in terms of any universally valid norms. Our final verdict on Pannenberg's new approach, however, must await greater clarity on whether his universal moral claim can withstand the potent challenge arising in today's increasingly pluralistic world; otherwise, his latest methodology would only bring him from the historicist fringe to the anthropologist margin. (shrink)

Study on the philosophy of Vijñānabhikshu, 16th cent.